Note 264 — Chapter III

Footnote 264:

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See above p. 185, note; p. 189, note. We have no sure evidence that the later so-called Modalism (Monarchianism) had representatives before the last third of the second century; yet the polemic of Justin, Dial. 128, seems to favour the idea, (the passage already presupposes controversies about the personal independence of the pre-existent pneumatic being of Christ beside God; but one need not necessarily think of such controversies within the communities; Jewish notions might be meant, and this, according to Apol. I. 63, is the more probable). The judgment is therefore so difficult, because there were numerous formulæ in practical use which could be so understood, as if Christ was to be completely identified with the Godhead itself (see Ignat. ad Eph. 7. 2, besides Melito in Otto Corp. Apol. IX. p. 419. and Noëtus in the Philos. IX. 10, p. 448). These formulæ may, in point of fact, have been so understood, here and there, by the rude and uncultivated. The strongest again is presented in writings whose authority was always doubtful: see the Gospel of the Egyptians (Epiph. H. 62. 2), in which must have stood a statement somewhat to this effect: τον αυτον ειναι πατερα, τον αυτον ειναι 'υιον, τον αυτον ειναι 'αγιον πνευμα, and the Acta Joh. (ed. Zahn, p. 220 f., 240 f.: 'ο αγαθος 'ημων θεος 'ο ευσπλανχνος, 'ο ελεημων, 'ο 'αγιος, 'ο καθαρος, 'ο αμιαντος, 'ο μονος, 'ο 'εις, 'ο αμεταβλητος, 'ο ειλικρινης, 'ο αδολος, 'ο μη οργιζομενος, 'ο πασης 'ημιν λεγομενης η νοουμενης προσηγοριας ανωτερος και 'υψηλοτερος 'ημων θεος Ιησους). In the Act. Joh. are found also prayers with the address θεε Ιησου Χριστε (pp. 242. 247). Even Marcion and a part the Montanists—both bear witness to old traditions—put no value on the distinction between God and Christ; cf. the Apoc. Sophon. A witness to a naive Modalism is found also in the Acta Pionii 9: "Quem deum colis? Respondit: Christum Polemon (judex): Quid ergo? iste alter est? [the co-defendant Christians had immediately before confessed God the Creator] Respondit: Non; sed ipse quem et ipsi paullo ante confessi sunt;" cf. c. 16. Yet a reasoned Modalism may perhaps be assumed here. See also the Martyr Acts; e.g., Acta Petri, Andræ, Pauli et Dionysiæ I (Ruinart, p. 205): 'ημεις οι Χριστον τον βασιλεα εχομεν, 'οτι αληθινος θεος εστιν και ποιητης ουρανου και γης και θαλασσης. "Oportet me magis deo vivo et vero. regi sæculorum omnium Christo, sacrificium offerre." Act. Nicephor. 3 (p. 285). I take no note of the Testament of the twelve Patriarchs, out of which one can, of course, beautifully verify the strict Modalistic, and even the Adoptian Christology. But the Testamenta are not a primitive or Jewish Christian writing which Gentile Christians have revised, but a Jewish writing christianised at the end of the second century by a Catholic of Modalistic views. But he has given us a very imperfect work, the Christology of which exhibits many contradictions. It is instructive to find Modalism in the theology of the Simonians, which was partly formed according to Christian ideas; see Irenæus I. 23. I. "hic igitur a multis quasi deus glorificatus est, et docuit semetipsum esse qui inter Judæos quidem quasi filius apparuerit, in Samaria autem quasi pater descenderit, in reliquis vero gentibus quasi Spiritus Sanctus adventaverit."