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During the persecution of Maximinus, Lucian was arrested at Antioch and sent to Nicomedia, where he endured many tortures over nine years of imprisonment. He was twice brought up for examination, and both times defended himself ably and refused to renounce his Christian beliefs.
His death is uncertain. He might have been starved to death. Another, more likely, possibility is that he was executed by the sword. The traditional date ascribed to his execution is January 7, 312, in Nicomedia. He was buried at Drepanum on the Gulf of Nicomedia, which was later renamed Helenopolis to honour the mother of Constantine.
Despite, or perhaps because of his heterodoxy, Lucian was a man of the most unexceptionable virtue: Eusebius of Caesarea, (H.E., VIII, xiii, 2) notes his martyrdom but does not remark on his theology. Later, at the height of the Arian controversy, his fame for sanctity was not less than his reputation as a scholar.
There is a late tradition that he had been drowned in the sea and that his body was returned to land by a dolphin. No one knows exactly how this tradition originated. [2]
Few men have left such a deep imprint on the history of Christianity. The opposition to the allegorizing tendencies of the Alexandrines centred in him. He rejected this system entirely and propounded a system of literal interpretation which dominated the Eastern Church for a long period. In the minds of nearly all theological writers, based on an encyclical of 321 promulgated by Alexander of Alexandria, that associates Lucian with Paul of Samosata, (Schaff) he is said to be the real author of the opinions which manifested themselves in Arianism, in denying the eternity of the Logos and the human soul of Christ. A notable exception to this view was expressed by Henry Melvill Gwatkin, in his Studies of Arianism, London, 1900. "The contradictory reports are easily reconciled by the assumption that Lucian was a critical scholar with some peculiar views on the Trinity and Christology which were not in harmony with the later Nicene orthodoxy, but that he wiped out all stains by his heroic confession and martyrdom," wrote Philip Schaff in his History of the Christian Church.
In his Christological system, Christ, though himself the creator of all subsequent beings was a creature, and though superior to all other created things, was separated from God by the wide gulf between Creator and creature. The great leaders in the Arian movement (Arius himself, Eusebius of Nicomedia, Maris and Theognis) received their training under him and always venerated him as their master and the founder of their system.