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MONARCHIANISM , a theological See also:term designating the view taken by those Christians who, within the See also:- CHURCH
- CHURCH (according to most authorities derived from the Gr. Kvpcaxov [&wµa], " the Lord's [house]," and common to many Teutonic, Slavonic and other languages under various forms—Scottish kirk, Ger. Kirche, Swed. kirka, Dan. kirke, Russ. tserkov, Buig. cerk
- CHURCH, FREDERICK EDWIN (1826-1900)
- CHURCH, GEORGE EARL (1835–1910)
- CHURCH, RICHARD WILLIAM (1815–189o)
- CHURCH, SIR RICHARD (1784–1873)
Church, towards the end of the 2nd See also:century and during the 3rd, opposed the See also:doctrine of an See also:independent See also:personal subsistence of the See also:Logos. During the See also:middle of the 2nd century a number of varying christological views began to germinate, growing for a See also:- TIME (0. Eng. Lima, cf. Icel. timi, Swed. timme, hour, Dan. time; from the root also seen in " tide," properly the time of between the flow and ebb of the sea, cf. O. Eng. getidan, to happen, " even-tide," &c.; it is not directly related to Lat. tempus)
- TIME, MEASUREMENT OF
- TIME, STANDARD
time See also:side by side. They fall into two See also:great classes: (a) See also:Christ was a See also:man in whom the Spirit of See also:God had dwelt; (b) Christ was the Divine Spirit who had assumed flesh. Each class based its position on Scripture, but the Iatter (which prevailed) had the See also:advantage of being able easily to combine with cosmological and theological propositions current in the religious See also:philosophy of the time. The opposition to it arose out of a fear that it threatened monotheism. The representatives of the extreme monotheistic view, which while regarding Christ as Redeemer, clung tenaciously to the numerical unity of the Deity, were called Monarchians, a term brought into See also:general use by See also:Tertullian It has to be remembered (I) that the See also:movement originated within the See also:pale of the Church, and had a great See also:deal in See also:common with that which it opposed; (2) that it was ante-See also:Catholic rather than See also:anti-Catholic, e.g. the See also:Canon of the New Testament had not yet been established. It is usual to speak of two kinds of monarchianism—the dynamistic and the modalistic, though the distinction cannot be carried through without some straining of the texts. By monarchians of the former class Christ was held to be a See also:mere man, miraculously conceived indeed, but constituted the Son of God simply by the infinitely high degree in which he had been filled with Divine See also:wisdom and See also:power. This view was represented in See also:Asia See also:Minor about the See also:year 170 by the anti-Montanistic Alogi, so called by
See also:MONARCHY
See also:Epiphanius on See also:account of their rejection of the See also:Fourth See also:Gospel; it was also taught at See also:Rome about the end of the 2nd century by Theodotus of See also:Byzantium, a currier, who was excommunicated by See also:Bishop See also:Victor, and at a later date by See also:Artemon, excommunicated by See also:Zephyrinus About the year 26o it was again See also:pro-pounded within the Church by See also:Paul of See also:Samosata (q.v.), who held that, by his unique See also:excellency, the man Jesus gradually See also:rose to the Divine dignity, so as to be worthy of the name of God. Modalistic monarchianism, conceiving that the whole fullness of the Godhead dwelt in Christ, took exception to the " subordinatianism " of some Church writers, and maintained that the names See also:Father and Son were only two different designations of the same subject, the one God, who '` with reference to the relations in which He had previously stood to the See also:world is called the Father, but in reference to His See also:appearance in humanity is called the Son." It was first taught, in the interests of the " monarchia " of God, by Praxeas, a See also:confessor from Asia Minor, in Rome about 19o, and was opposed by Tertullian in his well-known controversial See also:tract. The same view—the " patripassian " as it was also called, because it implied that God the Father had suffered on the See also:cross—obtained fresh support in Rome about 215 from certain disciples of See also:Noetus of See also:Smyrna, who received a modified support from Bishop Callistus. It was on this account that See also:Hippolytus, the See also:champion of hypostasian subordinatianism, along with his adherents, withdrew from the obedience of Callistus, and formed a See also:separate community. In See also:Carthage. Praxeas for a time had some success, but was forced by Tertullian not only to desist but to retract. A new and conciliatory phase of patripassianism was expounded at a somewhat later date by Beryllus of Bostra, who, while holding the divinity of Christ not to be ibia, or proper to Himself, but 7rarpLKi7 (belonging to the Father), yet recognized in His See also:personality anew lrpbvwaov or See also:form of manifestation on the See also:part of God. Beryllus, however, was convinced of the wrongness of this view by See also:Origen (q.v.), and recanted at the See also:synod which had been called together in 244 to discuss it. (For the subsequent See also:history of modalistic monarchianism see See also:SABELLIUS.)
See the Histories of See also:Dogma by A. See also:Harnack, F. Loofs, R. Seeberg; also R. L. Ottley, The Doctrine of the Incarnation.
End of Article: MONARCHIANISM
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