But we have few texts to go upon, and it is quite uncertain whether Sabellius left any writings. Hippolytus hoped to convert Sabellius to his own views, and attributed his failure in this to the influence of Callistus. 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). 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). Though Mounier was neither graceful nor eloquent in his speeches, he was able to influence many with his strength and consistency. (See MELCHISEDECHIANS). Pope Victor excommunicated him, and he gathered together a sect in which we are told much secular study was carried on. Priscillian was an extreme Monarchian and so was Commodian (“Carmen Apol.”, 89, 277, 771). Monarchians , heretics of the second and third centuries. Hagemann thought that he started from the Stoic system as surely as his adversaries did from the Platonic. 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. 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. The Alexandrians alone insisted rightly on the generation of the Son from all eternity; but thus the Unity of God was even less manifest. 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]. It is impossible to arrive at the philosophical views of Sabellius. Origen disputed with him in a council and convinced him of his error. 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. 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. The sect probably died out about the middle of the third century, and can never have been numerous. The “Contra Noetum” and the lost “Syntagma” were used by Epiphanius, Haer. 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]. 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. 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. 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. The Monarchianism of Photinus seems to have been akin to that of the Theodotians. 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. In the West they were called Patripassians, whereas in the East they … Of his earlier and later history nothing is known. The elections carried out in September 1789 demonstrated the popularity of the Monarchiens movement as the movement's candidates received many of the votes. But the Athingani are a later sect, for which see MEDCHISEDECHIANS. 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 tempo-rally compromised, and only in the end will it be restored, that God may be all in all. 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.” So Callistus reproached Hippolytus, and not without reason, with teaching two Gods.

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