1. Short biography

Theognis (or Theognios) was probably born at the end of the 3^rd century. Before 325 he was ordained bishop of Nicaea. He was one of Arianism’s most notable adherents and associates of Eusebius, who was bishop of Nicomedia and later bishop of Constantinople (339-341). Little is known about Theognis. In all probability, as a youth he was a pupil of the well-known scholar and martyr Lucian of Antioch, whose disciples also included the later heresiarch Arius and a lot of his followers (Eusebius of Nikomedeia, Maris of Chalkedon, Leontios and others).¹ As for his participation as a bishop in the First Ecumenical Council at Nicaea (325), and the struggle of the adherents of Arianism in the following years, the sources preserve many an information.² However, none of this information regards Theognis exclusively. His name is always associated with the cycle of Eusebius of Nikomedeia and is mentioned in events taking place until 342. In all probability, he died shortly after this date.

2. Activity

2.1. At the First Ecumenical Council

Theognis participated in the First Ecumenical Council and was sided with the party of the Arians that, according to the contemporary historians, reached the number of 20 clerics (22 according to Philostorgios).³ The delegate of Arians Eusebios of Nikomedeia composed and submitted a suggestion regarding the Creed. Urged by the Spanish bishop Osios of Cordoba, Emperor Constantine I (306-337) intervened and forced the addition of “homoousios” (consubstantial) to the text concerning the Son of God. From the side of the Orthodox clerics, the participation of Athanasios, later patriarch of Alexandria (328-373) was most essential. At the end of the Creed’s text anathemas were added against Arians and against those regarded as heretics in general.

2.2. In exile

The creed of Nicaea of the year 325, was signed by 318 bishops. Only five of the Arians insisted on their positions and refused to sign the text with the formula “homoousios” (consubstantial). Among those five Eusebios of Nikomedeia, Theognis of Nicaea and possibly Maris of Chalkedon finally accepted the first part of the Creed, but they did not conceded the anathemas against Arius, while Secundos of Ptolemais and Theonas of Marmarica strongly refused any conversation upon the text, accusing at the same time the former ones of having signed the text for fear that they should be exiled. In relation to the events, the ecclesiastical historian Philostorgios records that Theognis and Eusebios signed the Creed of Nicaea, while attempting to modify the word “homoousios” (consubstantial) to “homoiousios” (of similar essence).⁴ At the end, however, the emperor deemed it purposeful that all the Arians having a different opinion should be exiled. Theognis and Eusebios, to whom Constantine I addressed a related epistle, were exiled in Illyria, while in their bishopric sees were appointed Orthodox bishops, Chrestos at Nicaea and Amphio at Nikomedeia.

2.3. At Nicaea

In 328 Theognis and Eusebios were recalled from their exile by an imperial decree and were restored in their sees. Later on, however, Eusebios with the support of his adherents, amongst whose were some from the emperor’s cycle, took an active part in the prevalence of Arianism over the Creed of Nicaea. An active role during the events of this period played Theognis as well, who fought with ardent zeal against the Orthodox’ party. The events showed that the concord the emperor had achieved at Nicaea in 325 was highly fragile. The adherents of Arius and of the energetic Eusebios quickly gained ground and since then exercised a profound influence over Constantinople.

2.4. At local councils

In the year 330 the Arians Theognis of Nicaea, Eusebios of Nikomedeia, Eusebios of Caesarea, Patrophilos of Scythopolis and others, under the pretext of a friendly visit to the patriarch of Antioch Eustathios, were gathered at Antioch on the Orontes. In a very short period of time they organized a local council and launched heavy charges of an ethical and theological content against Eustathios, resulting in the deposition and the exile in Illyria of the latter one following an imperial intervention. Leontios occupied his position. Thereafter the Arians turned against the metropolis of Ancyra Markellos. The charges against Markellos were based on a work of his where he analyzed Origen’s relations with idolatry. In 335 were held two local councils, at Tyros and at Jerusalem, which fully restored Arius’ person and teachings.

2.5. Against Athanasios of Alexandria

During the councils, Theognis of Nicaea is recorded as member or in charge of a six-member committee (in which took part as well Maris of Chalkedon, Theodore of Herakleia, Makedonios and two young bishops from Pannonia) competent to judge some issues, among which a leading issue was that of the deposition of the patriarch of Alexandria Athanasios (328-373). Refusing any communion with them, Athanasios went to Constantinople and appealed to Constantine I for the resolution of the problem. On February 336 a new council at the capital was summoned. With Theognis in charge, the Arians spoke severely against Athanasios, by accusing him of aiming to cut off the corn supply of Constantinople from Egypt. Athanasios suffered deposition and was exiled. Same fortune fell upon Markellos of Ancyra as well.

2.6. The prevalence of Arianism

During that period the heresiarch Arius died. Yet the Arians’ party, gathered closed around Eusebios of Nikomedeia, had gradually prevailed and had under control the course of the events. Constantine I, for political reasons, had changed his tactic and supported the Arians’ integration in the bosom of the Church. He also held Eusebios of Nikomedeia in great respect, by whom he was finally baptized shortly before his death (May 337). Under the emperor Constantios (337-361) the Arians’ party met its greatest glory. Eusebios was ordained bishop of Constantinople (339-341) and Theognis in all probability was risen to a leading personality. In a series of councils summoned in the eastern bishopric sees, Arianism essentially became the official creed. During the council of Antioch (341), where Theognis probably participated as a member of its organizing committee, the confession of Arians’ faith was forged, in which the term “homoousios” (consubstantial) was replaced by the term “homoiousios” (of similar substance).

After Eusebios’ death (winter 341/342) succession issues over the Constantinopolitan bishopric see emerged. Theognis and his collaborators contributed significantly to the removal of the Orthodox Paul (341-342) and to the election of the moderate Arian Makedonios (342-346). While describing the events, the ecclesiastical historian Socrates reports that at the capital turmoil was recorded, which ended up in armed and bloody fights.

3. Theognis’ work