Monarchianism is a Christian heretical doctrine of the 2nd and 3rd centuries opposed to the orthodox doctrine of the Trinity; it strongly maintained the essential unity of the Deity and was intended to reinforce monotheism in Christianity. monarchianism是一个基督教异端学说的第二和第三世纪的反对正统学说的三位一体;强烈保持了必要的团结和神的用意是为了加强在基督教一神论。 Monarchians were divided into two groups, the Adoptionists, or Dynamic Monarchians, and the Patripassians, or Modalistic Monarchians. monarchians分为两组， adoptionists ，或动态monarchians ，和patripassians ，或modalistic monarchians 。
The Adoptionists taught that Christ, although of miraculous birth, was a mere man until his baptism when the Holy Spirit made him the Son of God by adoption.该adoptionists告诉我们，基督，虽然奇迹般的诞生，这是一个纯粹的男子，直到他的洗礼时，圣灵使他成为上帝的儿子收养。 This doctrine was taught by Paul of Samosata, at one time bishop of Antioch.这一学说是教授保罗的萨莫萨塔，在同一时间主教安提阿。 Adoptionism, or adoptianism, was revived in Spain about the end of the 8th century, when it was again condemned as heresy. adoptionism ，或adoptianism ，是复苏，在西班牙关于8世纪末期，当它再次被谴责为异端。
The Patripassians believed in the divinity of Christ, but regarded the Trinity as three manifestations, or modes, of a single divine being.该patripassians相信在神基督的，但把三一作为三的表现，或模式，一个单一的神。 They taught that the Father had come to earth and suffered and died under the appearance of the Son; hence their name (Latin pater; patris,"father"; passus,"to suffer").他们告诉我们，父亲已经到了地球和遭受痛苦和死亡，根据外观的儿子，因此他们的名字（拉丁语pater ; patris ， “父亲” ; passus ， “受害” ） 。 This doctrine was taught by the Roman Christian prelate Sabellius and is thus sometimes referred to as Sabellianism.这一学说是教导罗马基督教主教撒伯流，并因此有时被称为撒伯流主义。
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In its most general sense monarchianism (also called patripassianism or Sabellianism) refers to the primarily Western attempts in the third century to defend monotheism against suspected tritheism by denying the personal distinctiveness of a divine Son and Holy Spirit in contrast to God the Father.在其最一般意义上monarchianism （也称为patripassianism或撒伯流主义）是指以主要西方企图在第三个世纪，以捍卫神对涉嫌tritheism ，否认个人的独特的神的儿子和圣灵在对比上帝的父亲。 The term is first used by Tertullian to describe those who desired to protect the monarchy (of the one God) from improper thoughts about the economy (of the three: the Father, Son, and Holy Spirit). There were two forms of monarchianism which were not only distinctly independent but even opposed to each other.任期是第一所用的良来形容那些谁想要保护君主立宪制（一个上帝）由不适当的思考经济（ 3 ：父亲，儿子，和圣灵） 。 有两种形式的monarchianism其中不仅是明显的独立，但即使是反对对方。
Dynamic, or adoptionistic, monarchianism proposed a monotheism of God the Father in relation to which Jesus was viewed as a mere man who was endowed with the Holy Spirit. 动态，或adoptionistic ， monarchianism提出了一神教上帝的父亲在有关耶稣被看成只是男子是谁赋予圣灵。 This view was first put forward in Rome about 190 by Theodotus of Byzantium and continued by his successor, Artemon (also called Theodotus), who tried to argue that this teaching was the heir of the apostolic tradition.这个看法是，首先提出在罗马约190所theodotus的拜占庭，并继续由他的继任者，阿泰蒙（也称为theodotus ） ，谁试图说，这是教学的继承人的使徒传统。 Artemon was refuted by Hippolytus, who condemned the teaching as an innovative attempt to rationalize the Scripture according to the systems of hellenic logic (most likely that taught by the physician and philosopher Galen).阿泰蒙是反驳希波吕托斯，谁谴责教学作为一种创新的尝试合理化的经文，根据该系统的希腊逻辑（最有可能教导医师和哲学家盖伦） 。
Although there has been some disagreement on exactly how to classify him, it seems most likely that Paul of Samosata held to a more advanced form of this dynamic monarchianism.虽然有一些分歧，关于究竟如何分类，他似乎最有可能保罗的萨莫萨塔举行了一个更先进的形式，这个充满活力的monarchianism 。 He depersonalized the Logos as simply the inherent rationality of God, which led him to formulate a doctrine of the homoousia of the Logos and the Father which necessarily denied the personal subsistence of the preincarnate Word.他depersonalized标识作为根本的内在的合理性的上帝，而导致他制订一套学说的homoousia的标志和父亲，这一定是无可否认的个人生活的preincarnate字。 It was for this reason that both his teaching as a whole and the use of the word homoousia were condemned by the Synod of Antioch in 268.这是因为这个原因，他的教学作为一个整体一词的使用homoousia谴责主教安提在268 。 Also in working out the consistency of the dynamic monarchian position, Paul taught that the Holy Spirit was not a distant personal entity but simply a manifestation of the grace of the Father.此外，在拟定工作的一致性，动态monarchian的立场，保罗告诉我们，圣灵不是一个遥远的个人实体，而只是体现了恩典的父亲。
Although in basic agreement with dynamic monarchianism on the foundational issue of limiting the term theos to the person of the Father alone, modalistic monarchianism, also known simply as modalism, nevertheless attempted to speak of the full deity of the Son.虽然在基本协议与动态monarchianism对基础的问题，限制任期theos该人的父亲，仅modalistic monarchianism ，也称为仅仅作为模态说，尽管如此，企图发言的充分神的儿子。 The earlier modalists (operating between the second and third centuries), such as Noetus, Epigonus, and Praxeas, achieved this objective by identifying the Son as the Father himself.早前modalists （经营之间的第二次和第三次世纪） ，如noetus ， epigonus ， praxeas ，实现这个目标，确定了的儿子，作为父亲的自己。 This led to the charge of patripassianism, which became another label for modalism. Patripassianism is the teaching that it was the Father who became incarnate, was born of a virgin, and who suffered and died on the cross.这导致该负责patripassianism ，成为另一种标签，模态说。 patripassianism是教学，这是谁的父亲成了肉身，出生的处女，谁遭受痛苦和死亡在十字架上。 Praxeas attempted to soften this charge by making a distinction between the Christ who is the Father and the Son who was simply a man. praxeas企图软化这项指控作出区分基督谁是父亲和儿子，谁只不过是一名男子。 In this way the Father cosuffers with the human Jesus.在这样的父亲cosuffers与人类的耶稣。
A more sophisticated form of modalism was taught by Sabellius in Rome early in the third century and was given the name Sabellianism. Although much of his teaching has been confused historically with that of Marcellus of Ancyra (fourth century), some elements can be reconstructed.更先进的形式的模态说是老师撒伯流在罗马早在三世纪和被给予的名称撒伯流主义，虽然他的大部分教学已经混淆了历史表明， marcellus的安该拉（第四世纪） ，一些元素可以重建。 It seems that Sabellius taught the existence of a divine monad (which he named Huiopator), which by a process of expansion projected itself successively in revelation as Father, Son, and Holy Spirit.看来，撒伯流教授存在着一个神圣的Monad （他命名为huiopator ） ，其中由一个扩大的过程中，预计本身先后在启示，作为父亲，儿子，和圣灵。 As Father it revealed itself as Creator and Lawgiver.作为父亲，它揭示了本身作为创作者和lawgiver 。 As Son it revealed itself as Redeemer.作为儿子，它揭示了自己的救赎。 As Spirit it revealed itself as the giver of grace.作为精神，它揭示了自己作为赐予的恩典。 These were three different modes revealing the same divine person.这些都是三种不同的模式，揭示了相同的神人。 Sabellius as well as the modalists preceding him shared the same view of the Logos as that of Paul of Samosata.撒伯流，以及为modalists前他持相同意见的标志，因为保罗的萨莫萨塔。 This along with the fact that modalism was much more popular than dynamic monarchianism (so much so that it alone is sometimes simply called monarchianism) is perhaps why Paul is classified by later patristic writers as a modalist.这一起事实，即模态说得多，更受欢迎，比动态monarchianism （以至于它仅是简单，有时所谓的monarchianism ）也许是为什么保罗归类后，教父的作家，作为一个modalist 。
CA
Blaising CA台湾blaising
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
Eusebius, Church
History 5.25; 7.27 - 30; Hippolytus, Contra Noetum; Tertullian, Against Praxeas;
R Seeberg, Text book of the History of Doctrines; JND Kelly, Early Christian
Doctrines.尤西比乌斯，教会历史上5月25日; 7月27日-3 0日;希波吕托斯，孔特拉n oetum;良，对p raxeas; r s
eeberg，文字书的历史，理论; j nd凯利，早期基督教的教义。
Heretics of the second and third centuries.异端的第二和第三个世纪。 The word, Monarchiani, was first used by Tertullian as a nickname for the Patripassian group (adv. Prax., x), and was seldom used by the ancients.这个词， monarchiani ，首次使用了由良作为一个昵称为patripassian组（ adv.普拉克斯， x ）的，很少有人使用的古人。 In modern times it has been extended to an earlier group of heretics, who are distinguished as Dynamistic, or Adoptionist, Monarchians from the Modalist Monarchians, or Patripassians [Sabellians].在当今时代，它已延长到一个较早的一批异端，谁是杰出的作为dynamistic ，或adoptionist ， monarchians从modalist monarchians ，或patripassians [ sabellians ] 。
I. DYNAMISTS, OR ADOPTIONISTS一， dynamists ，或adoptionists
All Christians hold the unity (monarchia) of God as a fundamental doctrine.所有基督徒举行的统一（ monarchia ）上帝的作为一项基本原则。 By the Patripassians this first principle was used to deny the Trinity, and they are with some reason called Monarchians.由patripassians这第一项原则是用来剥夺三位一体，他们与某些原因，所谓的monarchians 。 But the Adoptionists, or Dynamists, have no claim to the title, for they did not start from the monarchy of God, and their error is strictly Christological.但adoptionists ，或dynamists ，没有要求的标题，因为他们并没有开始从君主立宪制的上帝，和他们的错误是严格christological 。 An account of them must, however, be given here simply because the name Monarchian has adhered to them in spite of the repeated protests of historians of dogma.一个帐户，他们然而，必须考虑到这里纯粹因为名称monarchian坚持他们尽管该国一再抗议历史学家的教条。 But their ancient and accurate name was Theodotians.但他们的古代和准确的名称是theodotians 。 The founder of the sect was a leather-seller of Byzantium named Theodotus.的创始人，该教派是一个皮革卖方拜占庭命名theodotus 。 He came to Rome under Pope Victor (c. 190-200) or earlier.他来到罗马下，教宗的胜利者（长190-200 ）或更早。 He taught (Philosophumena, VII, xxxv) that Jesus was a man born of a virgin according to the counsel of the Father, that He lived like other men, and was most pious; that at His baptism in the Jordan the Christ came down upon Him in the likeness of a dove, and therefore wonders (dynameis) were not wrought in Him until the Spirit (which Theodotus called Christ) came down and was manifested in Him.他教导（ philosophumena ，第七章，三十五） ，耶稣是一名男子所生的处女根据律师的父亲，他生活跟其他男人，是最虔诚的;表示，在他的洗礼，在约旦基督下来后，他在似一个鸽派，因此奇观（ dynameis ）不变形，在他之前的精神（即所谓的基督theodotus ）下来，并表现在他的。 They did not admit that this made Him God; but some of them said He was God after His resurrection.他们不承认这使他成为上帝，但他们有些人说，他是上帝后，他的复活。 It was reported that Theodotus had been seized, with others, at Byzantium as a Christian, and that he had denied Christ, whereas his companions had been martyred; he had fled to Rome, and had invented his heresy in order to excuse his fall, saying that it was but a man and not God that he had denied.据报道， theodotus已检获，与他人一起，在拜占庭身为基督徒，他已否认基督，而他的同伴已烈属，他已经逃到罗马，并发明了他的异端邪说，在以他为借口，秋季，说，这只不过是一名男子，而不是上帝，他已否认。 Pope Victor excommunicated him, and he gathered together a sect in which we are told much secular study was carried on.教宗胜利者excommunicated他，他聚集了节，其中告诉我们，许多世俗进行了研究。 Hippolytus says that they argued on Holy Scripture in syllogistic form.希波吕托斯说，他们辩称，对圣经中三段论的形式。 Euclid, Aristotle, and Theophrastus were their admiration, and Galen they even adored.欧几里德，亚里士多德，和迪奥弗拉斯图斯他们的钦佩，和盖伦，他们甚至崇拜。 We should probably assume, with Harnack, that Hippolytus would have had less objection to the study of Plato or the Stoics, and that he disliked their purely literal exegesis, which neglected the allegorical sense.我们应该可能承担，与哈纳克，希波吕托斯将有少反对的研究柏拉图，或stoics ，他不喜欢他们纯粹是字面上的注释，这忽略了寓言意义。 They also emended the text of Scripture, but their versions differed, that of Asclepiodotus was different from that of Theodotus, and again from that of Hermophilus; and the copies of Apolloniades did not even tally with one another.他们还emended文经文，但他们的版本不同，即asclepiodotus不同，即theodotus ，并再次从该的hermophilus ;副本apolloniades甚至没有符合一。 Some of them "denied the law and the Prophets", that is to say, they followed Marcion in rejecting the Old Testament.他们中的一些“否认是律法和先知” ，这就是说，他们遵循的马西在拒绝旧约。 The only disciple of the leather-seller of whom we know anything definite is his namesake Theodotus the banker (ho trapezites).唯一的弟子的皮革-卖方，其中我们知道任何明确的是他的同名theodotus银行家（何trapezites ） 。 He added to his master's doctrine the view that Melchisedech was a celestial power, who was the advocate for the angels in heaven, as Jesus Christ was for men upon earth (a view found among later sects).他补充说，以他的主人的学说认为， melchisedech是一个天体的权力，谁是倡导天使在天上，正如耶稣基督是男性后，地球（一查看，发现其中稍后教派） 。 (See MELCHISEDECHIANS). （见melchisedechians ） 。 This teaching was of course grounded on Hebrews, vii, 3, and it is refuted at length by St. Epiphanius as Heresy 55, "Melchisedechians", after he has attacked the leather-seller under Heresy 54, "Theodotians".这个教学是当然的接地对希伯来人，七，三，它是在驳斥长度由圣埃皮法尼乌斯作为异端55 ， “ melchisedechians ”后，他攻击皮革卖方根据异端54 ， “ theodotians ” 。 As he meets a series of arguments of both heretics, it is probable that some writings of the sect had been before Hippolytus, whose lost "Syntagma against all heresies" supplied St. Epiphanius with all his information.他会见了一系列的论据，双方的异端，这是有可能的一些著作，该教派已之前，希波吕托斯，其失去了“ syntagma反对一切异端邪说的”供应圣埃皮法尼乌斯与他的所有资料。 After the death of Pope Victor, Theodotus, the banker, and Asclepiodotus designed to raise their sect from the position of a mere school like those of the Gnostics to the rank of a Church like that of Marcion.去世后，教宗的胜利者， theodotus ，银行家，和asclepiodotus设计，以提高他们的节从的立场只是学校一样的gnostics ，以职级的一所教堂一样的马吉安。 They got hold of a certain confessor named Natalius, and persuaded him to be called their bishop at a salary of 150 denarii (24 dollars) a month.他们掌握了一定的忏悔命名natalius ，并劝他被称为他们的主教在年薪150 denarii （ 24美元）一个月。 Natalius thus became the first antipope. natalius ，从而成为第一个对立教宗。 But after he had joined them, he was frequently warned in visions by the Lord, Who did not wish His martyr to be lost outside the Church.但是当他加入了他们，他经常警告，在愿景，由主，谁不希望他的烈士失去教会之外。 He neglected the visions, for the sake of the honour and gain, but finally was scourged all night by the holy angels, so that in the morning with haste and tears he betook himself in sackcloth and ashes to Pope Zephyrinus and cast himself at the feet of the clergy, and even of the laity, showing the weals of the blows, and was after some difficulty restored to communion.他忽略了的愿景，为了荣誉和增益，但最后被scourged所有夜间由天使，以便在早上匆匆和眼泪，他betook自己在sackcloth和骨灰教宗zephyrinus投下自己在英尺对神职人员，甚至对俗人，显示weals的冲击，并于后，一些困难，恢复到共融。 This story is quoted by Eusebius II (VI, xxviii) from the "Little Labyrinth" of the contemporary Hippolytus, a work composed against Artemon, a late leader of the sect (perhaps c. 225-30), whom he did not mention in the "Syntagma" or the "Philosophumena".这个故事所引述的尤西比乌斯二（六， XXVIII ）号决议从“小迷宫”当代希波吕托斯，工作组成的反对阿泰蒙，已故领导人的教派（也许长225-30 ） ，其中他没有提到在“ syntagma ”或“ philosophumena ” 。 Our knowledge of Artemon, or Artemas, is limited to the reference to him made at the end of the Council of Antioch against Paul of Samosata (about 266-268), where that heretic was said to have followed Artemon, and in fact the teaching of Paul is but a more learned and theological development of Theodotianism (see Paul of Samosata).我们的知识阿泰蒙，或阿蒂马斯，是仅限于参考，以他提出的在年底理事会安提阿对保罗的萨莫萨塔（约266-268 ） ，其中指出，邪教是说有其次阿泰蒙，而事实上，教学保罗不过是一个更教训和神学思想建设的发展， theodotianism （见保罗的萨莫萨塔） 。
The sect probably died out about the middle of the third century, and can never have been numerous.该教派可能死亡，约中的第三个世纪，绝不能有无数。 All our knowledge of it goes back to Hippolytus.我们所有的知识，它可以追溯到希波吕托斯。 His "Syntagma" (c.205) is epitomized in Pseudo-Tertullian (Praescript., lii) and Philastrius, and is developed by Epiphanius (Haer., liv. lv); his "Little Labyrinth" (written 139-5, cited by Eusebius, V, 28) and his "Philosophumena" are still extant.他的“ syntagma ” （ c.205 ）是概括了在伪良（ praescript. ， LII ）号和philastrius ，并开发了埃皮法尼乌斯（ haer. ，丽芙。吕） ;他的“小迷宫” （书面139-5 ，举出由尤西比乌斯，五， 28 ）和他的“ philosophumena ”仍然是现存的。 See also his "Contra Noetum" 3, and a fragment "On the Melchisedechians and Theodotians and Athingani", published by Caspari (Tidskr. für der Evangel. Luth. Kirke, Ny Raekke, VIII, 3, p. 307).也见他的“魂斗罗noetum ”三，和片段的“关于melchisedechians和theodotians和athingani ” ，发表caspari （ tidskr. f黵明镜播道。 luth 。 kirke ，纽约州raekke ，第八章， 3 ， 307页） 。 But the Athingani are a later sect, for which see MEDCHISEDECHIANS.但athingani是一个后来节，而见medchisedechians 。 The Monarchianism of Photinus seems to have been akin to that of the Theodotians.该monarchianism的photinus似乎已接近时表示，在该theodotians 。 All speculations as to the origin of the theories of Theodotus are fanciful.所有的揣测，以起源的理论theodotus是幻想。 At any rate he is not connected with the Ebionites.在任何率，他是不会与ebionites 。 The Alogi have sometimes been classed with the Monarchians.该alogi有时被归类与monarchians 。 Lipsius in his "Quelenkritik des Epiphanius" supposed them to be even Philanthropists, on account of their denial of the Logos, and Epiphanius in fact calls Theodotus an apopasma of the Alogi; but this is only a guess, and is not derived by him from Hippolytus. lipsius在他的“ quelenkritik万埃皮法尼乌斯”假定他们甚至慈善家，根据其拒绝的标志，和埃皮法尼乌斯事实上，呼吁theodotus一apopasma的alogi ;不过，这只是一种猜测，而不是源自他从希波吕托斯。 As a fact, Epiphanius assures us (Haer. 51) that the Alogi (that is, Gaius and his party) were orthodox in their Christology (see MONTANISTS).作为一个事实，埃皮法尼乌斯向我们保证（ haer. 51 ）表示， alogi （即，勇士穆裘和他的党） ，东正教在其christology （见montanists ） 。
II.二。 MODALISTS modalists
The Monarchians properly so-called (Modalists) exaggerated the oneness of the Father and the Son so as to make them but one Person; thus the distinctions in the Holy Trinity are energies or modes, not Persons: God the Father appears on earth as Son; hence it seemed to their opponents that Monarchians made the Father suffer and die.该monarchians妥善，所以所谓的（ modalists ）夸大同一性的父亲和儿子，使他们，但一人;区别，因此，在圣三一是精力或模式，而不是人：上帝的父亲出现在地球上，作为儿子因此，似乎他们的对手说， monarchians作出的父亲受苦和死亡。 In the West they were called Patripassians, whereas in the East they are usually called Sabellians.在西方，它们被称为patripassians ，而在东部地区，他们通常所谓的sabellians 。 The first to visit Rome was probably Praxeas, who went on to Carthage some time before 206-208; but he was apparently not in reality a heresiarch, and the arguments refuted by Tertullian somewhat later in his book "Adversus Praxean" are doubtless those of the Roman Monarchians (see PRAXEAS).首次访问罗马，可能是praxeas ，谁接着就迦太基一段时间才206-208 ，但他显然没有在现实中一heresiarch ，和论据，反驳良有点稍后在他的著作“ adversus praxean ”毫无疑问，那些罗马monarchians （见praxeas ） 。
A. History答：历史
Noetus (from whom the Noetians) was a Smyrnaean (Epiphanius, by a slip, says an Ephesian). noetus （从人noetians ）是一个smyrnaean （埃皮法尼乌斯，由一条支路，说一ephesian ） 。 He called himself Moses, and his brother Aaron.他自称是摩西，和他的兄弟阿伦。 When accused before the presbyterate of teaching that the Father suffered, he denied it; but after having made a few disciples he was again interrogated, and expelled from the Church.当被告前presbyterate教学父亲遭受的，他否认了它，但后，提出几点弟子，他再次审问，并驱逐出教会。 He died soon after, and did not receive Christian burial.他去世后不久，并没有收到基督教墓地。 Hippolytus mockingly declares him to have been a follower of Heraclitus, on account of the union of the opposites which he taught when he called God both visible and invisible, passible and impassible.希波吕托斯mockingly宣布，他已成为追随者，赫拉克利特，考虑到联盟的对立面，他教导时，他所谓的上帝都有形及无形， passible和impassible 。 His pupil Epigonus came to Rome.他的瞳孔epigonus来到罗马。 As he was not mentioned in the "Syntagma" of Hippolytus, which was written in one of the first five years of the third century, he was not then well known in Rome, or had not yet arrived.他没有提及在“ syntagma ”希波吕托斯，这是写在第一个五年的第三个世纪，他不那么著名的在罗马，或尚未抵达。 According to Hippolytus (Philos., IX, 7), Cleomenes, a follower of Epigonus, was allowed by Pope Zephyrinus to establish a school, which flourished under his approbation and that of Callistus.根据希波吕托斯（ philos. ，第九，第7段） ，克莱奥梅尼，追随者epigonus ，被允许由罗马教皇zephyrinus建立一个学校，蓬勃发展下，他的赞许，并指出， callistus 。 Hagemann urges that we should conclude that Cleomenes was not a Noetian at all, and that he was an orthodox opponent of the incorrect theology of Hippolytus.哈格曼敦促我们应该得出结论，克莱奥梅尼不是一个noetian在所有，他是一个正统的对手的不正确神学希波吕托斯。 The same writer gives most ingenious and interesting (though hardly convincing) reasons for identifying Praxeas with Callistus; he proves that the Monarchians attacked in Tertullian's "Contra Praxean" and in the "Philosophumena" had identical tenets which were not necessarily heretical; he denies that Tertullian means us to understand that Praxeas came to Carthage, and he explains the nameless refuter of Praxeas to be, not Tertullian himself, but Hippolytus.同时，作家给予最巧妙和有趣的（虽然难以令人信服）的原因，查明praxeas与callistus ;他证明了monarchians攻击，在良的“魂斗罗praxean ” ，并在“ philosophumena ”相同的原理，这不一定是邪教;他否认良手段，我们认识到praxeas来到迦太基，和他解释，无名refuter的praxeas要，而不是良本人，但希波吕托斯。 It is true that it is easy to suppose Tertullian and Hippolytus to have misrepresented the opinions of their opponents, but it cannot be proved that Cleomenes was not a follower of the heretical Noetus, and that Sabellius did not issue from his school; further, it is not obvious that Tertullian would attack Callistus under a nickname.这是事实，这是很容易假设良和希波吕托斯有失实的陈述意见，他们的对手，但它并不能证明克莱奥梅尼不是一个追随者的邪教noetus ，并撒伯流没有问题，从他的学校;此外，它还是不是很明显，良将攻击callistus下一个昵称。 Sabellius soon became the leader of the Monarchians in Rome, perhaps even before the death of Zephyrinus (c. 218).撒伯流很快成为领导人对monarchians在罗马，甚至死亡之前的zephyrinus （长218 ） 。 He is said by Epiphanius to have founded his views on the Gospel according to the Egyptians, and the fragments of that apocryphon support this statement.据说，他是由埃皮法尼乌斯已成立了他的看法福音据埃及人，和片段说， apocryphon支持这项声明。 Hippolytus hoped to convert Sabellius to his own views, and attributed his failure in this to the influence of Callistus.希波吕托斯希望转换撒伯流，以自己的意见，并归因于他的失败，在这方面，以影响callistus 。 That pope, however, excommunicated Sabellius c.教宗，不过， excommunicated撒伯流长 220 ("fearing me", says Hippolytus). 220 （ “我不怕” ，说，希波吕托斯） 。 Hippolytus accuses Callistus of now inventing a new heresy by combing the views of Theodotus and those of Sabellius, although he excommunicated them both (see CALLISTUS I, POPE).希波吕托斯指责callistus现在发明一种新的异端结合的意见， theodotus和那些撒伯流，虽然他excommunicated他们两人（见callistus ，我教宗） 。 Sabellius was apparently still in Rome when Hippolytus wrote the Philosophumena (between 230 and 235).撒伯流，显然仍是在罗马时，希波吕托斯写philosophumena （之间的230和235 ） 。 Of his earlier and later history nothing is known.他较早时，后来的历史没有什么是众所周知的。 St. Basil and others call him a Libyan from Pentapolis, but this seems to rest on the fact that Pentapolis was found to be full of Sabellianism by Dionysius of Alexandria, c.圣罗勒和其他称呼他为利比亚从pentapolis ，但，这似乎是休息的事实，即pentapolis被发现充满撒伯流主义由教士亚历山德里亚，长 260. 260 。 A number of Montanists led by Aeschines became Modalists (unless Harnack is right in making Modalism the original belief of the Montanists and in regarding Aeschines as a conservative).一些montanists领导的伊斯金尼斯成为modalists （除非哈纳克是正确的决策模态说原来信仰的montanists ，并在有关伊斯金尼斯是一个保守的） 。 Sabellius (or at least his followers) may have considerably amplified the original Noetianism.撒伯流（或至少他的追随者）可能有相当扩增原noetianism 。 There was still Sabellianism to be found in the fourth century.还有撒伯流主义可以发现，在第四世纪。 Marcellus of Ancyra developed a Monarchianism of his own, which was carried much further by his disciple, Photinus. marcellus的安该拉制定了monarchianism他自己，这是进行进一步由他的弟子， photinus 。 Priscillian was an extreme Monarchian and so was Commodian ("Carmen Apol.", 89, 277, 771).普里西利安是一个极端的monarchian等是commodian （ “卡门apol ” ， 89 ， 277 ， 771 ） 。 The "Monarchian Prologues" to the Gospels found in most old manuscripts of the Vulgate, were attributed by von Dobschütz and P. Corssen to a Roman author of the time of Callistus, but they are almost certainly the work of Priscillian. “ monarchian prologues ”福音发现，在大多数的旧手稿的武加大，是由于由冯dobschütz和体育corssen ，以罗马的作者的时候， callistus ，但他们几乎可以肯定的工作普里西利安。 Beryllus, Bishop of Bostra, is vaguely said by Eusebius (HE, VI, 33) to have taught that the Saviour had no distinct pre-existence before the Incarnation, and had no Divinity of His own, but that the Divinity of the Father dwelt in Him. beryllus ，主教bostra ，含糊地说是由尤西比乌斯（他，六， 33岁）已告诉我们，救世主已没有明显的预前存在的化身，并没有神自己，但神的父亲花了在他身上。 Origen disputed with him in a council and convinced him of his error.俄有争议的与他在一个会，并深信他，他的错误。 The minutes of the disputation were known to Eusebius.会议纪要的争议众所周知，尤西比乌斯。 It is not clear whether Beryllus was a Modalist or a Dynamist.目前尚不清楚是否beryllus是一个modalist或一dynamist 。
B. Theology乙神学
There was much that was unsatisfactory in the theology of the Trinity and in the Christology of the orthodox writers of the Ante-Nicene period.有很多认为是不能令人满意的，在神学的三位一体，以及在christology的正统作家前厅尼西亚时期。 The simple teaching of tradition was explained by philosophical ideas, which tended to obscure as well as to elucidate it.简单的教学传统解释的哲学思想，这往往模糊不清，以及澄清。 The distinction of the Son from the Father was so spoken of that the Son appeared to have functions of His own, apart from the Father, with regard to the creation and preservation of the world, and thus to be a derivative and secondary God.区别的儿子从父亲是这么说的说，儿子似乎已职能，他自己的，除了来自父亲，对于建立和维护世界的，从而成为衍生金融工具和中学的上帝。 The unity of the Divinity was commonly guarded by a reference to a unity of origin.团结神是常见的守卫参考，以统一的原产地。 It was said that God from eternity was alone, with His Word, one with Him (as Reason, in vulca cordis, logos endiathetos), before the Word was spoken (ex ore Patris, logos prophorikos), or was generated and became Son for the purpose of creation.有人说，上帝从永恒的是，仅与他的一句话，一跟他（作为理由，在vulca cordis ，标志endiathetos ） ，前字的发言（当然矿patris ，标志prophorikos ） ，或生成，并成为儿子目的是创造。 The Alexandrians alone insisted rightly on the generation of the Son from all eternity; but thus the Unity of God was even less manifest.该alexandrians独自坚持是正确的就一代的儿子从所有永恒，但因此，团结上帝更明显。 The writers who thus theologize may often expressly teach the traditional Unity in Trinity, but it hardly squares with the Platonism of their philosophy.作家谁，因此theologize往往可能明确教育的传统，团结在三一，但它难以广场与柏拉图他们的哲学。 The theologians were thus defending the doctrine of the Logos at the expense of the two fundamental doctrines of Christianity, the Unity of God, and the Divinity of Christ.该神学家，从而捍卫教义的标志，不惜牺牲两个基本教义的基督教，团结神，神基督的。 They seemed to make the Unity of the Godhead split into two or even three, and to make Jesus Christ something less than the supreme God the Father.他们似乎使团结对神的源头分裂成两个，甚至三个，并作出耶稣基督的东西少于最高人民法院上帝的父亲。 This is eminently true of the chief opponents of the Monarchians, Tertullian, Hippolytus, and Novatian.这是遥不可及，真正的行政对手的monarchians ，良，希波吕托斯，洼天。 (See Newman, "The Causes of Arianism", in "Tracts theol. and eccles.") Monarchianism was the protest against this learned philosophizing, which to the simplicity of the faithful looked too much like a mythology or a Gnostic emanationism. （见纽曼， “原因arianism ” ，在“大片theol 。和埃克勒斯” ） 。 monarchianism是抗议据悉，这philosophizing ，其中以简单的忠实期待太多像一个神话或一gnostic emanationism 。 The Monarchians emphatically declared that God is one, wholly and perfectly one, and that Jesus Christ is God, wholly and perfectly God.该monarchians强调，宣布上帝是一，完全和绝对一，耶稣基督是上帝，完全和绝对的上帝。 This was right, and even most necessary, and whilst it is easy to see why the theologians like Tertullian and Hippolytus opposed them (for their protest was precisely against the Platonism which these theologians had inherited from Justin and the Apologists), it is equally comprehensible that guardians of the Faith should have welcomed at first the return of the Monarchians to the simplicity of the Faith, "ne videantur deos dicere, neque rursum negare salvatoris deitatem" ("Lest they seem to be asserting two Gods or, on the other hand, denying the Saviour's Godhead". - Origen, "On Titus", frag. II).这是正确的，甚至是最有必要的，而且虽然是很容易明白为什么神学家一样，良和希波吕托斯反对他们（他们的抗议，正是对柏拉图，这些神学家继承了从贾斯汀和辩护士） ，它同样是可以理解的即监护人的信念，应该表示欢迎，在第一交还该monarchians ，以简单的信念， “氦氖videantur deos dicere ， neque rursum negare salvatoris deitatem ” （ “以免他们似乎是主张两个或神，另一方面，否认救主的神的源头“ 。 -奥利， ”弟兄“ ， f rag第二节） 。 Tertullian in opposing them acknowledges that the uninstructed were against him; they could not understand the magic word oikonomia with which he conceived he had saved the situation; they declared that he taught two or three Gods, and cried "Monarchiam tenemus."良在反对他们承认，该uninstructed人反对他，他们无法理解的魔术语oikonomia与他的构想，他保存的情况，他们宣称，他教两个或三个神，并哭喊道： “ monarchiam tenemus ” 。 So Callistus reproached Hippolytus, and not without reason, with teaching two Gods.因此， callistus谴责希波吕托斯，并非没有道理，与教学两个神。 Already St. Justin knew of Christians who taught the identity of the Father and the Son ("Apol.", I, 63; "Dial.", cxxviii).圣贾斯汀已经知道谁教基督徒的身份，父亲和儿子（ “ apol ” ，我63 ; “拨号” ， cxxviii ） 。 In Hermas, as in Theodotus, the Son and the Holy Ghost are confused.在hermas ，在theodotus ，儿子和圣灵是混乱。 But it was reserved for Noetus and his school to deny categorically that the unity of the Godhead is compatible with a distinction of Persons.不过，这是预留作noetus和他的学校拒绝明确指出，团结对神的源头是兼容与区别的人。 They seem to have regarded the Logos as a mere name, or faculty, or attribute, and to have made the Son and the Holy Ghost merely aspects of modes of existence of the Father, thus emphatically identifying Christ with the one God.他们似乎已经把标识作为一个纯粹的姓名，或教师，或属性，并作出了儿子和圣灵只是方面的模式存在的父亲，因此，强调查明基督与一神。 "What harm am I doing", was the reply made by Noetus to the presbyters who interrogated him, "in glorifying Christ?" “什么危害的，我做” ，是答复所作的noetus向presbyters谁盘问他， “在颂扬基督” ？ They replied: "We too know in truth one God; we know Christ; we know that the Son suffered even as He suffered, and died even as He died, and rose again on the third day, and is at the right hand of the Father, and cometh to judge the living and the dead; and what we have learned we declare" (Hippol.; "Contra Noetum", 1).他们回答说： “我们也知道在一个上帝的真理;我们知道基督;我们知道，儿子遭受的，甚至作为他所遭受的死亡，即使他真的死了，并再次上升，就在第三天，是在右手的父亲，来了来判断活人与死人;什么我们了解到我们申报“ （ hippol. ” ;孔特拉noetum “ ， 1 ） 。 Thus they refuted Noetus with tradition - the Apostles' Creed is enough; for the Creed and the New Testament indeed make the distinction of Persons clear, and the traditional formulas and prayers were equally unmistakable.因此，他们反驳noetus与传统-使徒'的信条是不够的;为信仰和新约圣经确实作出区分的人清楚的，而且传统的公式和祈祷同样明确无误的。 Once the Monarchian system was put into philosophical language, it was seen to be no longer the old Christianity.一旦monarchian系统投入的哲学语言，它被认为将不再是旧的基督教。 Ridicule was used; the heretics were told that if the Father and the Son were really identified, then no denial on their part could prevent the conclusion that the Father suffered and died, and sat at His own right hand.嘲笑使用;异端说，如果父亲和儿子真的查明，那么就不否认对他们的一部分，可以防止的结论是，父亲遭受痛苦和死亡，坐在他自己的右手。 Hippolytus tells us that Pope Zephyrinus, whom he represents as a stupid old man, declared at the instance of Callistus: "I know one God Christ Jesus, and besides Him no other Who was born and Who suffered"; but he added: "Not the Father died, but the Son".希波吕托斯告诉我们，教宗zephyrinus ，其中他所代表的作为一个愚蠢岁的男子，宣布在实例callistus ： “我知道一神基督耶稣里，除了他没有其他谁出生，谁遭受” ;但他补充： “不父亲死亡，但儿子“ 。 The reporter is an unsympathetic adversary; but we can see why the aged pope was viewing the simple assertions of Sabellius in a favorable light.记者是一个麻木不仁的对手，但我们可以看到，为何岁，教宗是看简单的武断的撒伯流在一个良好的轻。 Hippolytus declares that Callistus said that the Father suffered with the Son, and Tertullian says the same of the Monarchians whom he attacks.希波吕托斯宣称callistus说，父亲遭受与儿子，和良说，同样的monarchians的人，他的攻击。 Hagemann thinks Callistus-Praxeas especially attacked the doctrine of the Apologists and of Hippolytus and Tertullian, which assigned all such attributes as impassibility and invisibility to the Father and made the Son alone capable of becoming passible and visible, ascribing to Him the work of creation, and all operations ad extra.哈格曼认为callistus - praxeas尤其是攻击学说的辩护士和希波吕托斯和良，分配所有这些属性impassibility和隐蔽性，以父亲和作出的儿子，仅能够成为passible和有形， ascribing他的工作，创造，和所有业务的广告额外的费用。 It is true that the Monarchians opposed this Platonizing in general, but it is not evident that they had grasped the principle that all the works of God ad extra are common to the Three Persons as proceeding form the Divine Nature; and they seem to have said simply that God as Father is invisible and impassible, but becomes visible and passible as Son.这是事实，该monarchians反对这项platonizing在一般，但它是不可见，他们抓住了原则，即所有的作品，上帝额外的广告是共同的三名人士作为诉讼形式的神性;和他们似乎有说简单地说上帝的父亲是无形的和impassible ，但成为有形及passible作为儿子。 This explanation brings them curiously into line with their adversaries.这个解释使他们好奇地到符合他们的对手。 Both parties represented God as one and alone in His eternity.双方代表上帝作为一和，仅在他的永恒。 Both made the generation of the Son a subsequent development; only Tertullian and Hippolytus date it before the creation, and the Monarchians perhaps not until the Incarnation.双方作出了一代的儿子，随后的发展，只有良和希波吕托斯日期之前，它的建立，和monarchians也许不是，直到化身。 Further, their identification of the Father and the Son was not favourable to a true view of the Incarnation.此外，他们鉴定的父亲和儿子是不利于一个真实的看法的化身。 The very insistence on the unity of God emphasized also the distance of God from man, and was likely to end in making the union of God with man a mere indwelling or external union, after the fashion of that which was attributed to Nestorius.非常坚持，团结，上帝也强调，距离上帝从男子，并可能在年底使联盟上帝与男子仅留置或外部联盟，之后的时装说，这是归因于涅斯。 They spoke of the Father as "Spirit" and the Son as "flesh", and it is scarcely surprising that the similar Monarchianism of Marcellus should have issued in the Theodotianism of Photinus.他们说，父亲作为“精神”和儿子作为“肉” ，这是几乎没有，难怪类似monarchianism的marcellus应已发出，在theodotianism的photinus 。 It is impossible to arrive at the philosophical views of Sabellius.这是不可能达成的哲学的意见，撒伯流。 Hagemann thought that he started from the Stoic system as surely as his adversaries did from the Platonic.哈格曼以为他开始从stoic制度是肯定的，作为他的对手并从柏拉图。 Dorner has drawn too much upon his imagination for the doctrine of Sabellius; Harnack is too fanciful with regard to its origin. dorner引起太多后，他的想象学说撒伯流;哈纳克是过于幻想关于它的起源。 In fact we know little of him but that he said the Son was the Father (so Novatian, "De. Trin." 12, and Pope Dionysius relate).事实上，我们知之不多的他，但他说，儿子被父亲（这么诺瓦蒂安， “时点。 trin ” 。 12 ，和教宗教士涉及） 。 St. Athanasius tells us that he said the Father is the Son and the Son is the Father, one is hypostasis, but two in name (so Epiphanius): "As there are divisions of gifts, but the same Spirit, so the Father is the same, but is developed [platynetai] into Son and Spirit" (Orat., IV, c. Ar., xxv).圣亚他那修告诉我们，他说，父亲是儿子和儿子的父亲，一个是本质，而是两个在名称（以便埃皮法尼乌斯）说： “由于有分歧的礼物，但本着同样的精神，所以，父亲是相同的，但是是发达国家[ platynetai ]到儿子和精神“ （ orat. ，四，三氩，二十五） 。 Theodoret says he spoke of one hypostasis and a threefold prosopa, whereas St. Basil says he willingly admitted three prosopa in one hypostasis. theodoret说，他以一个本质和三倍prosopa ，而圣罗勒说，他心甘情愿地承认， 3 prosopa在1本质。 This is, so far as words go, exactly the famous formulation of Tertullian, "tres personae, una substantia" (three persons, one substance), but Sabellius seems to have meant "three modes or characters of one person".这是，直至目前为止，由于去的话，正是著名的制定良， “ tres人，联合国协会substantia ” （ 3人， 1物质） ，但撒伯流似乎都指的是“三种模式或字符一人” 。 The Father is the Monad of whom the Son is a kind of manifestation: for the Father is in Himself silent, inactive (siopon, hanenerletos), and speaks, creates, works, as Son (Athan., 1. c., 11).父亲是Monad的人的儿子，是一个种表现：父亲是在自己的沉默，无效（ siopon ， hanenerletos ） ，以及说话，创造，工程，作为儿子（ athan. ， 1 。三， 11 ） 。 Here again we have a parallel to the teaching of the Apologists about the Word as Reason and the Word spoken, the latter alone being called Son.在这里我们再次有一个平行于教学的辩护士关于Word作为的理由和字的发言，后者仅被称为儿子。 It would seem that the difference between Sabellius and his opponents lay mainly in his insisting on the unity of hypostasis after the emission of the Word as Son.它似乎之间的差额撒伯流和他的对手，主要在于在他的坚持统一，本质后，所排放的废气字作为儿子。 It does not seem clear that he regarded the Son as beginning at the Incarnation; according to the passage of St. Athanasius just referred to, he may have agreed with the Apologists to date Sonship from the creative action of God.它似乎并不清楚表明，他把儿子开始的化身;根据通过圣亚他那修刚才提到的，他可能已同意与辩护士，以日期sonship从创意的行动，上帝。 But we have few texts to go upon, and it is quite uncertain whether Sabellius left any writings.但我们有几个文本去后，这是相当不明朗，是否撒伯流留下任何著作。 Monarchianism is frequently combated by Origen. monarchianism是经常打击由奥利。 Dionysius of Alexandria fought Sabellianism with some imprudence.狄奥尼修斯的亚历山大打了撒伯流主义与一些轻率。 In the fourth century the Arians and Semi-Arians professed to be much afraid of it, and indeed the alliance of Pope Julius and Arhanasius with Marcellus gave some colour to accusations against the Nicene formulas as opening the way to Sabellianism.在第四世纪arians及半arians professed要多害怕它，事实上，该联盟教皇朱利和arhanasius与marcellus了一些颜色的指控，对尼西亚公式，作为开放的方式，以撒伯流主义。 The Fathers of the fourth century (as, for instance, St. Gregory of Nyssa, "Contra Sabellium", ed. Mai) seem to contemplate a more developed form than that known to Hippolytus ("Contra Noetum" and "Philosophumena") and through him, to Epiphanius: the consummation of creation is to consist in the return of the Logos from the humanity of Christ to the Father, so that the original unity of the Divine Nature is after all held to have been temporally compromised, and only in the end will it be restored, that God may be all in all.父亲的第四个世纪（作为，例如，圣格雷戈里的nyssa ， “魂斗罗sabellium ” ，教育署。米埔） ，似乎是为了更发达的形式，比已知希波吕托斯（ “魂斗罗noetum ”和“ philosophumena ” ）和通过他向埃皮法尼乌斯：圆满的创作，是构成在返回的标识，从人类的基督的父亲，使原来的统一的神性，毕竟举行已暂时妥协，而只有在年底将它恢复，上帝可能都在所有。
Our chief original authorities for early Monarchianism of the Modalist type are Tertullian, "Adversus Praxean", and Hippolytus, "Contra Noetum" (fragment) and "Philosophumena".我们的行政当局原为早期monarchianism的modalist类型的良， “ adversus praxean ” ，希波吕托斯， “魂斗罗noetum ” （片段）和“ philosophumena ” 。 The "Contra Noetum" and the lost "Syntagma" were used by Epiphanius, Haer. “魂斗罗noetum ”和迷失“ syntagma ”所用的埃皮法尼乌斯， haer 。 57 (Noetians), but the sources of Epiphanius's Haer.第57条第（ noetians ） ，但来源埃皮法尼乌斯的haer 。 62 (Sabellians) are less certain. 62 （ sabellians ）是那么肯定。 The references by Origen, Novatian, and later Fathers are somewhat indefinite.提述，由俄，洼天，后来父亲有点无限期的。
Publication information Written by John Chapman.出版信息的书面约翰查普曼。 Transcribed by Anthony A. Killeen.转录由Anthony答： killeen 。 Aeterna, non caduca The Catholic Encyclopedia, Volume X. Published 1911.依特钠，非caduca天主教百科全书，体积十， 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1911. nihil obstat ， 1911年10月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
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