monarchianism

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monarchianism

(mōnär`kēənĭzəm) [Gr.,=belief in the rule of one], the concept of God that maintains his sole authority even over Christ and the Holy Spirit. Its characteristic tenet, that God the Father and Jesus are one person, was developed in two forms in early Christianity. Dynamistic monarchians, such as the TheodotiansTheodotians,
small heretical sect, formed c.190 by Theodotus, a Byzantine. It lasted until the end of the 4th cent. The Theodotians taught that Jesus was a man, who became the Christ only after his baptism (a concept basic both to monarchianism and to adoptionism).
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 and Paul of SamosataPaul of Samosata
, fl. 260–72, Syrian Christian theologian, heretical patriarch of Antioch. He was a friend and high official of Zenobia of Palmyra. Paul enounced a dynamic monarchianism, denying the three Persons of the Trinity.
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, held that Jesus was born a man and received the Christ as a power from God at a later time (see adoptionismadoptionism,
Christian heresy taught in Spain after 782 by Elipandus, archbishop of Toledo, and Felix, bishop of Urgel (Seo de Urgel). They held that Jesus at the time of his birth was purely human and only became the divine Son of God by adoption when he was baptized.
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). Modalistic monarchians taught that God is unknowable, except for his manifestations, or modes; Christ is one of these. Because of the consequent implication that God the Father must have died on the cross, they were called Patripassians [Lat.,= the Father suffering]. SabelliusSabellius,
fl. 215, Christian priest and theologian, b. probably Libya or Egypt. He went to Rome, became the leader of those who accepted the doctrine of modalistic monarchianism, and was excommunicated by Pope St. Calixtus I in 220.
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 fully developed modalism.
References in periodicals archive ?
60) But, if we accept the well-documented evidence of Hilary of Poitiers, mistakenly rejected by George Prestige, (61) we cannot but conclude that the word homoousios was condemned at Antioch precisely because Paul had used it to express his strictly monarchian conception of the Godhead.
In other words, Eusebius accepted the homoousios not because he had been unwillingly forced to yield to his monarchian (or Sabellian) opponents, led by Ossius and Marcellus (as is usually claimed), but rather because his theology had significant, objective affinities with Constantine's Hermetic philosophy of the consubstantiality of the two gods.
24) One can only wonder whether the expression "those who say the Son is the Father" applies more fittingly to "all the Jews" who, according to Justin, think theophanies are apparitions of the Father of all--or to Monarchian Christians, who do operate with the terms "Father" and "Son" but in a manner that Justin finds objectionable.