Part of a series on the
History of Christian theology
Background Christian theology Diversity in early Christian theology Adoptionism Arianism Docetism Gnosticism Marcionism Montanism Early Christianity Proto-orthodox Christianity Timeline History of Christianity Template:History of Christianity Ecclesiastical polity Trinitarianism Nontrinitarianism Christology Paterology Pneumatology Mariology Biblical canon Deuterocanon Hermeneutics Theological hermeneutics African American Asian American Philosophical theology Christian philosophy Christian apologetics Persecution and tolerance Historical theology
Ecumenical Creeds Apostles' Nicene Chalcedonian Athanasian
Patristics and Councils Great church ante-Nicene period Church Fathers Apostolic Fathers Cappadocian Fathers Desert Fathers Desert Mothers Augustine Nicaea Ephesus Chalcedon
Post-Nicene development Heresy Monophysitism Monothelitism Byzantine Iconoclasm Gregory I Alcuin Photios East–West Schism Scholasticism Aquinas Anselm Palamas
Reformation Martin Luther Theology 95 Theses John Calvin Radical Evangelicalism theology Five solae Book of Concord Arminianism English Counter- Trent Jansenism
From the Reformation to the World Wars Natural Practical wikipedia Category Pietism John Wesley Great Awakenings Holiness movement Restoration Movement Existentialism Dogmatic theology Fundamental/foundational Liberal Secular Catholic Modernism Anglo-Catholic Critical realism Political
Since the World Wars Vatican II Situational ethics Nouvelle théologie (Ressourcement) Death of God Postliberal  • Narrative Continental philosophy Radical orthodoxy Neo-orthodoxy Paleo-orthodoxy Reconciliation Open theism Analytic in Thomism Atheism Theopoetics of religions Ecumenism Digital Transmodernism Constructive Eco- Environmental Public extraterrestrial life Progressive Christianity Moderate Christianity Conservative Christianity Emerging church Confessing Movement Evangelical theology
Contextualisation and Inculturation Indigenous church mission theory Sino-Christian Feminist in the broader movement of Feminist theology Asian Womanist New Queer Liberation Black Dalit Latin American Minjung Palestinian Postcolonial
Christianity portal
v t e

Monarchianism is a doctrine that emphasizes God as one indivisible being,^[1][2][3][4] in direct contrast to Trinitarianism, which defines the Godhead as three coeternal, consubstantial, co-immanent, and equally divine hypostases.

History

During the patristic period, Christian theologians attempted to clarify the relationship between the Father, Son and Holy Spirit.^[5] Monarchianism developed in the 2nd century and persisted further into the 3rd century.^[1][2] Monarchianism (from the Greek monarkhia, meaning "ruling of one," and -ismos, meaning "practice or teaching") stresses the absolute, uncompromising unity of God in contrast to the doctrine of the Trinity,^[1][6] which is often lambasted as veiled tritheism by nontrinitarian Christians and other monotheists.^[7]

Monarchians were opposed by Logos theologians (Tertullian, Hippolytus, Clement of Alexandria, and Origen of Alexandria). The Trinitarian view gained prominence and was adopted at the First Council of Constantinople in 381.^[8] Monarchianism was considered a heresy after the 4th century.^[2]

Types

Two types of monarchianism were propounded.^[2] Modalistic monarchianism (or Modalism) considers God to be one while appearing and working through the different "modes" of Father, Son, and Holy Spirit. Following this view, all the Godhead is understood to dwell in the person of Jesus from the incarnation.^[9] The terms "Father" and "Son" are then used to describe the distinction between the transcendence of God and the incarnation. Lastly, since God is understood as a Spirit in the context of the Gospel of John,^[10] it is held that the Holy Spirit should not be understood as a separate entity but rather as a mere descriptor of God's action. Notable adherents included Noetus, Praxeas, and Sabellius, hence why the view is commonly called Sabellianism. Nevertheless, Sabellius's writings did not survive, so the little known about his beliefs is from secondary sources.

Adoptionism (or dynamic monarchianism or Dynamism) holds that God is one being, above all else, wholly indivisible, and of one nature. It holds that the Son was not co-eternal with the Father, and that Jesus Christ was essentially granted godhood (adopted) for the plans of God and for his own perfect life and works. Different variations of Dynamism hold that Jesus was "adopted" either at the time of his baptism or his ascension. Notable adherents included Theodotus of Byzantium,^[3] Paul of Samosata, a bishop of Antioch, and Beryllus of Bostra, a third-century bishop who debated with Origen.

The name "Monarchian" properly does not strictly apply to the Adoptionists, or Dynamists, as they (the latter) "did not start from the monarchy of God, and their doctrine is strictly Christological".^[11]