refused to call Christ the "eternal Son of God" preferring "the Son of the eternal God" instead. In describing Servetus' theology of the Logos, Andrew Dibb (2005) comments: "In Genesis God reveals Himself as the Creator. In John He reveals that He created by means of the Word, or Logos. Finally, also in John, He shows that this Logos became flesh and 'dwelt among us'. Creation took place by the spoken word, for God said 'Let there be...' The spoken word of Genesis, the Logos of John, and the Christ, are all one and the same." Condemned by both the Roman Catholic and Protestant churches on account of his heterodox Christology, Servetus was burnt at the stake for heresy in 1553, by the Reformed Protestants in Geneva, Switzerland. The French reformer John Calvin, who asserted he would ensure the death of Servetus if he set foot in Geneva because of his non-Reformed views on the Trinity and the sacrament of baptism, requested he be beheaded as a traitor rather than burned as a heretic, but the authorities insisted on executing Servetus by fire. English Arians Post-Reformation Arians such as William Whiston often held a view of the incarnation in keeping with the personal pre-existence of Christ. Whiston considered the incarnation to be of the Logos Who had pre-existed as "a Metaphysick existence, in potentia or in the like higher and sublimer Manner in the Father as His Wisdom or Word before His real Creation or Generation." Jacob Bauthumley Jacob Bauthumley rejected that God was "onely manifest in the flesh of Christ, or the man called Christ". Instead, he held that God "substantially dwells in the flesh of other men and creatures" rather than solely Christ. Socinian and Unitarian Servetus rejected Arianism because it denied Jesus' divinity so it is certain that he would have also rejected Socinianism as a form of Arianism which both rejects that Jesus is God, and, also that Jesus consciously existed before his birth, which most Arian groups accept. Fausto Sozzini and writers of the Polish Brethren such as Samuel Przypkowski, Marcin Czechowic and Johann Ludwig von Wolzogen saw the incarnation as being primarily a function of fatherhood. Namely that Christ was literally both 'Son of Man' from his maternal side, and also literally 'Son of God' on his paternal side. The concept of the incarnation —"the Word became flesh and dwelt among us"— was understood