|
In Christianity, Sabellianism in the Eastern church or Patripassianism in the Western church (also known as modalism, modalistic monarchianism, or modal monarchism) is the nontrinitarian or anti-trinitarian belief that the Heavenly Father, Resurrected Son, and Holy Spirit are three different ''modes'' or ''aspects'' of one monadic God, as perceived by ''the believer'', rather than three distinct persons within ''the Godhead''—that there are no real or substantial differences among the three, such that there is no substantial identity for the Spirit or the Son.〔G. T. Stokes, “Sabellianism,” ed. William Smith and Henry Wace, A Dictionary of Christian Biography, Literature, Sects and Doctrines (London: John Murray, 1877–1887), 567.〕 The term Sabellianism comes from Sabellius, who was a theologian and priest from the 3rd century. ==Meaning and origins== God is said to have three "faces" or "masks" (Greek πρόσωπα ''prosopa''; Latin ''personae'').〔pgs 51-55Vladimir Lossky The Mystical Theology of the Eastern Church, SVS Press, 1997. (ISBN 0-913836-31-1) James Clarke & Co Ltd, 1991. (ISBN 0-227-67919-9)()〕 Modalists note that the only number ascribed to God in the Holy Bible is ''One'' and that there is no inherent threeness ascribed to God explicitly in scripture.〔(Moss, C. B., ''The Christian Faith: An Introduction to Dogmatic Theology'', The Chaucer Press, London, 1943 )〕 The number three is never mentioned in relation to God in scripture, which of course is the number that is central to the word "Trinity". The only possible exceptions to this are the Great Commission Matthew 28:16-20, 2 Corinthians 13:14, and the Comma Johanneum, which many regard as a spurious text passage in First John (1 John 5:7) known primarily from the King James Version and some versions of the Textus Receptus but not included in modern critical texts.〔See, for example, Metzger, Bruce M., ''A Textual Commentary on the Greek New Testament'' () (2nd Edition), Stuttgart: Deutsche Bibelgesellschaft, 1994, pages 647-649.〕 It is also suggested by some modern "Oneness Pentecostal" critics, that Matthew 28:19 is not part of the original text, because Eusebius of Caesarea quoted it by saying "In my name", and there is no mention of baptism in the verse. Eusebius did, however, quote the trinitarian formula in his later writings. (Conybeare (''Hibbert Journal'' i (1902-3), page 102). Matthew 28:19 is quoted also in the Didache (Didache 7:1), which dates to the late 1st Century or early 2nd Century) and in the Diatesseron (Diatesseron 55:5-7), which dates to the mid 2nd Century harmony of the Synoptic Gospels. The ''Shem-Tob's Hebrew Gospel of Matthew'' (George Howard), written during the 14th century, also has no reference of baptism or a trinitarian formula in Matthew 28:19. However, it is also true that no Greek manuscript of the Gospel of Matthew has ever been found which does not contain Matthew 28:19. The earliest extant copies of Matthew's Gospel date to the 3rd Century, and they contain Matthew 28:19. Therefore, scholars generally agree that Matthew 28:19 is likely part of the original Gospel of Matthew, though a minority disputes this. Trinitarians believe that all three members of the Trinity were present as seemingly distinct persons at Jesus' baptism, and believe there is other scriptural evidence for Trinitarianism (see main page for details). Modalism has been mainly associated with Sabellius, who taught a form of it in Rome in the 3rd century. This had come to him via the teachings of Noetus and Praxeas.〔''A History of Christianity: Volume I: Beginnings to 1500'' by Kenneth S. Latourette, Revised Edition p.144-146, published by HarperCollins, 1975: ISBN 0-06-064952-6, ISBN 978-0-06-064952-4 ()〕 Hippolytus of Rome knew Sabellius personally and mentioned him in the ''Philosophumena''. He knew Sabellius disliked Trinitarian theology, yet he called Modal Monarchism the heresy of Noetus, not that of Sabellius. Sabellianism was embraced by Christians in Cyrenaica, to whom Demetrius, Patriarch of Alexandria, wrote letters arguing against this belief. Modalism teaches that the Heavenly Father, Resurrected Son and Holy Spirit identified by the Trinity Doctrine are different ''modes'' or ''aspects'' of the One God, as perceived by ''the believer'', rather than ''three coeternal persons'' within ''the Godhead''. In passages of scripture such as where the Son, Father, and Holy Spirit are separated in the text, they view this phenomenon as confirming God's omnipresence, and His ability to manifest himself as he pleases. Oneness Pentecostals and Modalists dispute the traditional Trinitarian doctrine, while affirming the Christian doctrine of God taking on flesh as Jesus Christ. Like Trinitarians, Oneness adherents believe that Jesus Christ is fully God and fully man. However, whereas Trinitarians believe that "God the Son", the eternal second person of the Trinity, became man, Oneness adherents hold that the one and only true God—who manifests himself in any way he chooses, including as Father, Son and Holy Spirit—became man. Oneness Pentecostals and other modalists are regarded by Catholic, Orthodox, and some other mainstream Christians as heretical for rejecting the Trinity Doctrine, which they regard as equivalent to Unitarianism. Modalists differentiate themselves from Unitarians by affirming Christ's Godhead. Oneness teaches that there is only one being, revealing himself in different ways.〔(The Oneness of God )〕〔(A rebuttal to Bernard )〕 Explains the Oneness view of God, as opposed to the Trinitarian viewpoint. Modalists cite passages in the New Testament that refer to God in the singular, and note the lack of the word "Trinity" in any canonical scripture. They claim that refers to Christ's relationship with the Father in a similar sense: He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities; all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.〔(Colossians 1:15-20 (ESV) )〕 They also cite Christ's response to Philip's query on who the Father was in : Jesus answered: "Don't you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, 'Show us the Father'? A notable modern adherent of Modalism is T.D. Jakes. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Sabellianism」の詳細全文を読む スポンサード リンク
|