Adoptionism
From OrthodoxWiki
Adoptionism is a form of the heresy of Monarchianism that appeared in varying forms in the second and third centuries and then again in the eighth and twelfth centuries in the West. The Christological view held was that Jesus was born human and became divine later during his baptism and thus was adopted as the son of God. This form of the heresy differs from Modalism, the other form of Monarchianism, in which the “Father” and the “Son” are two aspects of the same subject. The adoptionism heresy revived again in the West during the eighth century by the bishops of Toledo and Urgell. It again appeared during the twelfth century in France as Neo-Adoptionism.
Apollinarianism
From OrthodoxWiki
Apollinarianism is a fourth-century Christological heresy. Named after Apollinarius of Laodoecia, its main author, Apollinarianism teaches that Jesus Christ had a human body and a human soul but no human rational mind (nous), because the Divine Logos had taken its place. Apollinarianism was condemned at the Second Ecumenical Council together with Macedonianism and other Christological and Trinitarian heresies. Adherents of Nestorianism sometimes accused Orthodox and monophysite theologians of Apollinarianism.
Arianism
From OrthodoxWiki
Arianism was a 4th century heresy named after Arius (c.250-336), a presbyter in Alexandria, Egypt, who taught that the Son of God was not co-eternal and consubstantial with His Father, but rather a created being with a definite origin in time. In Arius's words, "there was [a time] when he (the Son) was not." This led to the calling of the First Ecumenical Council, which condemned it and its author and established the Orthodox doctrine of the Holy Trinity as taught by Arius's chief opponent, St. Athanasius the Great. Though it managed to hang on among some of the Goths and other Germanic tribes in the West, Arianism had vanished by the seventh century.
Arianism should be clearly distinguished from "Aryanism", which formed the core of Nazi racial ideology during the twentieth century, and which had nothing whatsoever to do with Arius or his teachings.
Nestorian view: Christ existed as two persons
Nestorianism is a Christological heresy which originated in the Church in the 5th century out of an attempt to rationally explain and understand the incarnation of the divine Logos, the Second Person of the Holy Trinity as the man Jesus Christ. Nestorianism teaches that the human and divine essences of Christ are separate and that there are two persons, the man Jesus Christ and the divine Logos, which dwelt in the man. Thus, Nestorians reject such terminology as "God suffered" or "God was crucified", because they believe that the man Jesus Christ suffered. Likewise, they reject the term Theotokos (Giver of birth to God) for the Virgin Mary, using instead the term Christotokos (giver of birth to Christ) or Anthropotokos (giver of birth to a man).
Arianism should be clearly distinguished from "Aryanism", which formed the core of Nazi racial ideology during the twentieth century, and which had nothing whatsoever to do with Arius or his teachings.
Bogomilism
From OrthodoxWiki
Bogomilism (Bulgarian: Богомилство) was a heretical Gnostic dualistic sect, the synthesis of Armenian Paulicianism and the Bulgarian Slavonic Church reform movement, which emerged in Bulgaria between 927 and 970 and spread into Eastern Roman (Byzantine) Empire, Serbia, Bosnia, Italy, and France.
Bogomils, adherents of Bogomilism, were followers of an Orthodox Cleric, likely a priest, from Bulgaria by the name of Bogomil (Gr. Theophylus) active around 950 A.D. Their doctrine most resembles Armenian Paulicianism and earlier Gnostic sects in its insistence upon Dualism. In its Christian form Gnosticism tended to insist upon an "appearance" of flesh for Christ since "true flesh" would be a hindrance to his work of Salvation rather than an aid. The earliest record of Bogomilian theology comes from a work entitled, Against the Newly-Appeared Heresy of the Bogomils written in Staro-Slav by St. Kozma in the 10th century. A 12th century work by the author Euthymius Zigabenus claimed that the Bogomils believed man's soul to have been created by God, but that all matter was invented by Satan, the elder son of God. As a consequence of their belief that the grace of God could not adhere to flesh / matter the Bogomils believed that Christ had only the appearance of a human body. They also reject the Eucharist and other sacraments, as well as relics... on the basis of their ties to physical nature. They also practiced a very austere asceticism, vegetarianism, and celibacy like the Cathari and Albigensians due to their hatred of their own fleshly bodies.
Bogomils, adherents of Bogomilism, were followers of an Orthodox Cleric, likely a priest, from Bulgaria by the name of Bogomil (Gr. Theophylus) active around 950 A.D. Their doctrine most resembles Armenian Paulicianism and earlier Gnostic sects in its insistence upon Dualism. In its Christian form Gnosticism tended to insist upon an "appearance" of flesh for Christ since "true flesh" would be a hindrance to his work of Salvation rather than an aid. The earliest record of Bogomilian theology comes from a work entitled, Against the Newly-Appeared Heresy of the Bogomils written in Staro-Slav by St. Kozma in the 10th century. A 12th century work by the author Euthymius Zigabenus claimed that the Bogomils believed man's soul to have been created by God, but that all matter was invented by Satan, the elder son of God. As a consequence of their belief that the grace of God could not adhere to flesh / matter the Bogomils believed that Christ had only the appearance of a human body. They also reject the Eucharist and other sacraments, as well as relics... on the basis of their ties to physical nature. They also practiced a very austere asceticism, vegetarianism, and celibacy like the Cathari and Albigensians due to their hatred of their own fleshly bodies.
Caesaropapism
From OrthodoxWiki
Caesaropapism is the idea of combining the power of secular government with, or making it superior to, the spiritual authority of the Christian Church; especially concerning the connection of the Christian Church with government. In its extreme form, it is a political theory in which the head of state, notably the Emperor ("Caesar," by extension an "equal" King), is also the supreme head of the church ("papa," pope or analogous religious leader). In this form, it inverts theocracy in which institutions of the Church are in control of the State.
Docetism
From OrthodoxWiki
Docetism (or Illusionism) is a Christological heresy, the teaching that Jesus Christ only appeared to be man but was not in actuality. The word is derived from the Greek dokeo, meaning "to seem" or "to appear". According to Docetae (Illusionists), the eternal Son of God did not really become human, have a physical body, or suffer on the cross; he only appeared to do so, i.e., his body was an illusion, as was his crucifixion.
Docetism existed during the New Testament period and even afterwards, being addressed by both the New Testament epistles and by those of St. Ignatius of Antioch.
Docetism existed during the New Testament period and even afterwards, being addressed by both the New Testament epistles and by those of St. Ignatius of Antioch.
Donatism
From OrthodoxWiki
Donatism was a controversy that arose within the Orthodox Church during the early fourth century. The controversy resulted in a schism that later was condemned as a heresy. The controversy was largely an issue with actions of an ascetic, extremist sect in the western Church, confined mostly to the Roman province of Africa. The controversy centered on a single issue arising out of the persecutions of the early fourth century. That was how should those who lapsed during the persecutions be accepted back into the Church, especially lapsed clergy. Doctrine was not involved.
Macedonianism
From OrthodoxWiki
Macedonianism is an Anti-Trinitarian heresy taught by a group of people known as the Pneumatomachi (Combators of the Holy Spirit) and was so named after Macedonius, who was Patriarch of Constantinople.
Marcionism
From OrthodoxWiki
Marcionism is the dualist belief system that originated in Rome from the teachings of Marcion of Sinope around the year 144. Marcion affirmed Jesus Christ as the savior sent by God and Paul as his chief apostle, but he rejected the Hebrew Bible and Yahweh. Marcionism anticipated the more consistent dualism of Manichaeism.
As Marcionism arose in the very beginning of the Christian era and from the very start had adopted a strong ecclesiastical organization that paralleled that of the Orthodox Christian Church, the movement was a dangerous foe of Christianity. While Marcionism has been associated with Gnosticism, Marcion looked to a form of Christianity that had no association with Judaism. Marcion’s vision seemed centered around the texts that were being used by Christians for a new testament, an approach that led the Orthodox on a path of defining the New Testament.
Early on, Marcionism was denounced by its opponents as heresy. These opponents also wrote against it, notably by Tertullian in a five-book treatise titled Adversus Marcionem that was written about 208. The criticisms against Marcionism, thus, predate the authority, claimed by the First Council of Nicea in 325, to declare what is heretical against the Church. Marcion's writings are lost, though they were widely read and numerous manuscripts must have existed. Even so, many scholars (including Henry Wace) claim it is possible to reconstruct and deduce a large part of ancient Marcionism through what later critics, especially Tertullian, said concerning Marcion.
Marcion declared that Christianity was distinct from and in opposition to Judaism. He rejected entirely the Hebrew Bible and declared that the God of the Hebrew Bible was a lesser demiurge, who had created the earth, but was (de facto) the source of evil.
The premise of Marcionism is that many of the teachings of Christ are incompatible with the god of the Jewish religion. Focusing on the Pauline traditions of the Gospel, Marcion felt that all other concepts of the Gospel, and especially any association with the Old Testament religion, were opposed to, and a backsliding from the truth. He further regarded the arguments of Paul regarding law and gospel, wrath and grace, works and faith, flesh and spirit, sin and righteousness, and death and life as the essence of religious truth. He ascribed these aspects and characteristics to two principles, the righteous and wrathful god of the Old Testament, who is at the same time identical with the creator of the world, and a second God of the Gospel, quite unknown before Christ, who is only love and mercy. Marcion gathered scriptures from the Jewish tradition, and juxtaposed these against the sayings and teachings from the Gospel of Luke, the Epistles of Paul (but not the Pastoral Epistles or the Epistle to the Hebrews), and the added Marcionite Epistle to the Laodiceans, in a work entitled the ‘‘Antithesis’‘. Marcion’s version of Luke did not resemble the version that is now regarded as canonical. It not only lacked all prophecies of Christ's coming and had differences with the now canonical version, as well as other serious theological implications. In bringing together these texts, Marcion redacted what is perhaps the first attempt at a New Testament canon on record, which he called the Apostolikon, which reflected his belief in writings associated with the apostle Paul and Jesus.
After Marcion’s excommunication, elements of his movement continued in the Mediterranean west for about 300 years, and in the east for some centuries more, principally in areas outside of the Eastern Roman empire that followed Manichaeism.
As Marcionism arose in the very beginning of the Christian era and from the very start had adopted a strong ecclesiastical organization that paralleled that of the Orthodox Christian Church, the movement was a dangerous foe of Christianity. While Marcionism has been associated with Gnosticism, Marcion looked to a form of Christianity that had no association with Judaism. Marcion’s vision seemed centered around the texts that were being used by Christians for a new testament, an approach that led the Orthodox on a path of defining the New Testament.
Early on, Marcionism was denounced by its opponents as heresy. These opponents also wrote against it, notably by Tertullian in a five-book treatise titled Adversus Marcionem that was written about 208. The criticisms against Marcionism, thus, predate the authority, claimed by the First Council of Nicea in 325, to declare what is heretical against the Church. Marcion's writings are lost, though they were widely read and numerous manuscripts must have existed. Even so, many scholars (including Henry Wace) claim it is possible to reconstruct and deduce a large part of ancient Marcionism through what later critics, especially Tertullian, said concerning Marcion.
Marcion declared that Christianity was distinct from and in opposition to Judaism. He rejected entirely the Hebrew Bible and declared that the God of the Hebrew Bible was a lesser demiurge, who had created the earth, but was (de facto) the source of evil.
The premise of Marcionism is that many of the teachings of Christ are incompatible with the god of the Jewish religion. Focusing on the Pauline traditions of the Gospel, Marcion felt that all other concepts of the Gospel, and especially any association with the Old Testament religion, were opposed to, and a backsliding from the truth. He further regarded the arguments of Paul regarding law and gospel, wrath and grace, works and faith, flesh and spirit, sin and righteousness, and death and life as the essence of religious truth. He ascribed these aspects and characteristics to two principles, the righteous and wrathful god of the Old Testament, who is at the same time identical with the creator of the world, and a second God of the Gospel, quite unknown before Christ, who is only love and mercy. Marcion gathered scriptures from the Jewish tradition, and juxtaposed these against the sayings and teachings from the Gospel of Luke, the Epistles of Paul (but not the Pastoral Epistles or the Epistle to the Hebrews), and the added Marcionite Epistle to the Laodiceans, in a work entitled the ‘‘Antithesis’‘. Marcion’s version of Luke did not resemble the version that is now regarded as canonical. It not only lacked all prophecies of Christ's coming and had differences with the now canonical version, as well as other serious theological implications. In bringing together these texts, Marcion redacted what is perhaps the first attempt at a New Testament canon on record, which he called the Apostolikon, which reflected his belief in writings associated with the apostle Paul and Jesus.
After Marcion’s excommunication, elements of his movement continued in the Mediterranean west for about 300 years, and in the east for some centuries more, principally in areas outside of the Eastern Roman empire that followed Manichaeism.
Monarchianism
From OrthodoxWiki
Monarchianism, sometimes called Monarchism, is a heretical theological movement that arose within the second and third century Church. It consists of a set of beliefs that emphasize God as being one, that God is the single and only ruler.
This emphasis conflicted with the doctrine of the Trinity, of God as Father, Son, and Holy Spirit. Models of resolving the tension between the two principles in favour of God's oneness were proposed in the 2nd century but rejected as heretical by the Church.
Monarchianism in and of itself is not a complete theory of the relation of the Father, Son, and Holy Spirit, but a simple tenet that requires further extension. There are basically two contradicting models of Monarchianism:
This emphasis conflicted with the doctrine of the Trinity, of God as Father, Son, and Holy Spirit. Models of resolving the tension between the two principles in favour of God's oneness were proposed in the 2nd century but rejected as heretical by the Church.
Monarchianism in and of itself is not a complete theory of the relation of the Father, Son, and Holy Spirit, but a simple tenet that requires further extension. There are basically two contradicting models of Monarchianism:
- Modalism considers God to be one person appearing and working in the different "modes" of the Father, the Son, and the Holy Spirit. The chief proponent of Modalism was Sabellius, hence the view is also called Sabellianism. It has also been labeled Patripassianism by its opponents because it purports that God the Father suffered on the cross.
- Adoptionism holds that God is one being, above all else and wholly indivisible and of one nature, it reconciles the "problem" of the Trinity (or at least Jesus) by holding that the Son was not co-eternal with the Father, and that Jesus essentially was granted deity-hood (adopted) for the plans of God and his own perfect life and works. Different flavors of Adoptionism hold that Jesus was "adopted" either at the time of his baptism, or ascension. An early exponent of this belief was Theodotus of Byzantium.
Montanism
From OrthodoxWiki
Montanism was a heretical movement that originated about 156 and was named after its founder Montanus. It flourished mostly in and around the region of Phrygia in Asia Minor, where early on its followers were called Cataphrygians. It spread to other regions in the Roman Empire. This heresy arose at a time before Christianity was generally tolerated or legal in the Roman world. With the mainstream of the Orthodox Church prevailing against Montanism, the movement died out within a few generations although the sect persisted in some isolated places into the eighth century.
Differences between Montanism and Orthodox Christianity
The beliefs of Montanism contrasted with Orthodox Christianity in the following ways:
Differences between Montanism and Orthodox Christianity
The beliefs of Montanism contrasted with Orthodox Christianity in the following ways:
- The belief that the prophecies of the Montanists superseded and fulfilled the doctrines proclaimed by the Apostles.
- The encouragement of ecstatic prophesying, contrasting with the more sober and disciplined approach to theology dominant in Orthodox Christianity at the time and since.
- The view that Christians who fell from grace could not be redeemed, in contrast to the Orthodox Christian view that contrition could lead to a sinner's restoration to the church.
- The prophets of Montanism did not speak as messengers of God: "Thus saith the Lord," but rather described themselves as possessed by God, and spoke in his person. "I am the Father, the Word, and the Paraclete," said Montanus (Didymus, De Trinitate, III, xli); This possession by a spirit, which spoke while the prophet was incapable of resisting, is described by the spirit of Montanus: "Behold the man is like a lyre, and I art like the plectrum. The man sleeps, and I am awake" (Epiphanius, "Panarion", xlviii, 4).
- A stronger emphasis on the avoidance of sin and on church discipline than in Orthodox Christianity. They emphasized chastity, including forbidding remarriage.
- Some of the Montanists were also "Quartodeciman" ("fourteeners"), adhering to the celebration of Pascha on the Hebrew calendar date of 14 Nisan, regardless of what day of the week it landed on. The Orthodox held that Pascha should be commemorated on the Sunday following 14 Nisan. (Trevett 1996:202)
Nestorianism
From OrthodoxWiki
Patripassianism
From OrthodoxWiki
Patripassianism is a form of modalism, the teaching that there is only one God, who appears in three different modes. This is opposed to the Orthodox teaching that there is one God, who exists in three persons.
Patripassianism comes from the Latin, and means "the Father suffers." The name refers to the teaching that God the Father suffers on the cross as Son—since the two are different modes of the same person. Patripassianism is closely related to Sabellianism.
Patripassianism comes from the Latin, and means "the Father suffers." The name refers to the teaching that God the Father suffers on the cross as Son—since the two are different modes of the same person. Patripassianism is closely related to Sabellianism.
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