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The Pneumatomachi[pronunciation?] (Greek: Πνευματομάχοι), also known as Macedonians or Semi-Arians in Constantinople
Constantinople
and the Tropici in Alexandria, were an anti- Nicene Creed
Nicene Creed
sect which flourished in the countries adjacent to the Hellespont
Hellespont
during the latter half of the fourth, and the beginning of the fifth century. They denied the Godhood of the Holy Ghost, hence the Greek name Pneumatomachi
Pneumatomachi
or 'Combators against the Spirit' (from πνεῦμα pneuma, spirit + μάχη machē, battle).[1]

Contents

1 History 2 Beliefs 3 Notable Macedonians 4 References

History[edit]

Wikisource
Wikisource
has the text of a 1913 Catholic Encyclopedia
Catholic Encyclopedia
article about Pneumatomachi.

Macedonius, their founder, was intruded into the See of Constantinople by the Arians (342 A.D.), and enthroned by Constantius, who had for the second time expelled Paul, the Orthodox bishop. He is known in history for his persecution of Novatians
Novatians
and Catholics, as both maintained the consubstantiality of Christ, the Son, with the Father. He not only expelled those who refused to hold communion with him, but also imprisoned some and brought others before the tribunals. In many cases he used torture to compel the unwilling to communicate, forced baptism on unbaptized women and children and destroyed many churches. At last, his cruelty and a rebellion of the Novatians
Novatians
at Mantinium, in Paphlagonia, in which four imperial cohorts were defeated and nearly all slain. His disinterment of the body of Emperor Constantine I
Constantine I
was looked upon as an indignity to the Protector of the Council of Nicaea, and led to a conflict between Arians and anti-Arians, which filled the church and neighbourhood with carnage. As the disinterment had taken place without imperial sanction, Macedonius fell into disgrace, and Roman Emperor
Roman Emperor
Flavius Julius Constantius caused him to be deposed by the Acacian party and succeeded by Eudoxius in 360. This deposition, however, was not for doctrinal reasons, but on the ground that he had caused much bloodshed and had admitted to communion a deacon guilty of fornication. Macedonius continued for some time to live near Constantinople
Constantinople
and cause trouble. He died about 364.[1] It is thought that during these last years he formulated his rejection of the Divinity
Divinity
of the Holy Ghost
Holy Ghost
and founded his sect. His intimacy with Eleusius of Cyzicus
Cyzicus
makes this probable. Some scholars reject the identification of Macedonians and Pneumatomachians, although that identity is asserted by Socrates, a contemporary historian living at Constantinople. The Council of Nicaea had used all its energies in defending the Homoousion of the Son and with regard to the Spirit had already added the words: "We believe in the Holy Ghost" without any qualification. Because of the vagueness and hesitancy of statement in some of the early Fathers, the Macedonians were able to justify and propagate their views. The majority of this sect were clearly orthodox on the Consubstantiality of the Son; they had sent a deputation from the Semi- Arian
Arian
council of Lampsacus
Lampsacus
(364 A.D.) to Pope Liberius, who after some hesitation acknowledged the soundness of their faith; but with regard to the Third Person, both pope and bishops were satisfied with the phrase: "We believe in the Holy Ghost". While hiding in the desert during his third exile, Athanasius learned from his friend Serapion of Thumis of Alexandrian believers acknowledging Nicaea, and yet declaring the Holy Ghost
Holy Ghost
a mere creature and a ministering angel (on the strength of Hebrews 1:14). Athanasius wrote at once to Serapion in defence of the Nicene faith, and on his return from exile (362 A.D.) held a council at Alexandria, which resulted in the first formal condemnation of the Pneumatomachi. A synodal letter was sent to the people of Antioch
Antioch
advising them to require of all converts from Arianism
Arianism
a condemnation against "those who say that the Holy Spirit
Holy Spirit
is a creature and separate from the essence of Christ. For those who while pretending to cite the faith confessed at Nicaea, venture to blaspheme the Holy Spirit, deny Arianism
Arianism
in words only, while in thought they return to it." Nevertheless, during the following decade the heresy seems to have gone on without being offered almost any resistance except in the Patriarchate of Antioch
Antioch
where at a synod held in 363, Meletius had proclaimed the orthodox faith.[1] In the East, the moving spirit for the repression of the sect was Amphilochius of Iconium, who in 374 besought St. Basil of Caesarea
St. Basil of Caesarea
to write a treatise on the true doctrine of the Holy Ghost. This he did, and his treatise is the classical work on the subject (peri tou hagiou II. M. 32). It is that he influenced his brother Gregory of Nyssa
Gregory of Nyssa
to write his treatise against the Macedonians, of which only a part has come down to us and which appears to be based on the words: "Lord and life-giver who proceeds from the Father." These words, apparently taken from the Creed
Creed
of Jerusalem, had been used by St. Epiphanius of Salamis in his "Ancoratus" when combating the (374 A. D.). Amphilochius of Iconium, as Metropolitan of Lycaonia, wrote in concurrence with his bishops a synodal letter to the bishops of Lycia (another part of Asia Minor), which contains a statement of the orthodox doctrine (377 A. D.). In Constantinople
Constantinople
(379) Gregory of Nazianzus pronounced his theological oration on this subject.[1] The West likewise upheld the Catholic teaching in a synod held in Illyria
Illyria
and mentioned by Theodoret (H. E., IV, 8) and by Pope Damasus in his letter to Paulinus of Antioch. The sect was condemned in the First Council of Constantinople, and internal divisions soon led to its . Socrates (H. E., V, 24) states that a certain Macedonian presbyter, Eutropius, held conventicles of his own while others followed Bishop Carterius. Eustathius of Sebaste, Sabinus and Eleusius of Cyzicus
Cyzicus
seem to have been leaders whom the sect repudiated (for Eustathis, see Basil, Ep., CCLXIII, 3). In June 383, Emperor Theodosius I
Theodosius I
tried by means of a conference to bring the Arian factions to submission. Eleusius handed in his symbol of faith as representing the Macedonians, as he had represented them with Marcianus of Lampsacus
Lampsacus
at the Ecumenical Council of Constantinople. After this fruitless attempt at reconciliation the Macedonians with other heretics incurred all the severities of the Theodosian code
Theodosian code
and with a generation disappeared from history. Socrates and Sozomus mention a certain Marathonius, made Bishop of Nicomedia
Bishop of Nicomedia
by Macedonius, who obtained such a leading position in the sect that they were often styled after him Marathonians.[1] Through St. Jerome, St. Augustine, St. Damasus
St. Damasus
and Rufinus, the name Macedonians became the customary designation in the West. No writings of Macedonius are extant, but Pneumatomachian writings are mentioned by Didymus the Blind, who wrote an excellent treatise on the Holy Ghost in thirty-six chapters (translated into Latin by St. Jerome
St. Jerome
at the command of Pope Damasus), and who refers in his later work (379) on the Trinity (II, 7, 8, 10) to some "Brief Expositions" of Macedonian doctrines which he possessed.[1] Beliefs[edit] The Pneumatomachi
Pneumatomachi
(from Greek for “spirit" and "fighters”, combining as "Combators against the Spirit") are also known as the Macedonians. Church sources ascribe Bishop Macedonius I as the founder.[2][3] The writings of Macedonius himself, as well as the Pneumatomachi, have all been lost, and what is asserted regarding their doctrine comes from polemic refutations by church leaders, who regarded them as a heretical sect. Macedonius more fully developed his theological views toward the end of his life[2] including during a brief retirement before his death,[4] possibly before the sect fully emerged.[citation needed] Pneumatomachian doctrine was embraced by Eleusius and Marathonius, the latter a major protagonist,[4] and it gained traction in Constantinople, Thrace, Bithynia, and the Hellespont.[4] Under the Emperor Julian, 361 to 363 A.D., who personally rejected Christianity in favor of Neoplatonic paganism, and who sought to return the Roman Empire to its original religious eclecticism, the Pneumatomachi
Pneumatomachi
had enough power to declare their independence from both Arians and orthodox.[4] Pneumatomachi
Pneumatomachi
beliefs were distinct from,[4] but in some regards reminiscent of, Arianism.[5] Church commentators assert that they denied the divinity of the Holy Spirit, and regarded the substance of Jesus Christ
Jesus Christ
as being of "similar substance" (homoiousios)[6][7] but not of the "same essence" (homoousios) as that of God
God
the Father.[7] The Macedonians supported the Homoiousian creeds of Antioch
Antioch
and Seleucia and condemned the Homoian creeds of Ariminum and Constantinople,[8] and they called new synods to gain support for their views and condemn their opponents.[9] The Pneumatomachi
Pneumatomachi
were denounced in 374 by Pope Damasus I.[4] In 381 A.D., the Pneumatomachian concept that the Holy Spirit
Holy Spirit
was a creation of the Son, and a servant of the Father
Father
and the Son, prompted the First Council of Constantinople
First Council of Constantinople
(also termed the Second Ecumenical Council) to add, “And in the Holy Spirit, the Lord, the Giver of Life, Who proceedeth from the Father, Who with the Father
Father
and the Son is equally worshipped and glorified, Who spake by the Prophets,” into the Nicene Creed.[3] As a result of the Second Ecumenical Council, homoousios has become the accepted definition of Orthodox Christianity. Thereafter, the Macedonians were suppressed by the emperor Theodosius I. Two prominent 4th-century saints, Athanasius of Alexandria
Alexandria
and Basil of Caesarea, wrote polemics against Macedonianism (Letters to Serapion and On the Holy Spirit[10] respectively). Notable Macedonians[edit]

Macedonius, bishop of Constantinople
Constantinople
(342–346 and 351–360)[6][11] Marathonius, bishop of Nicomedia
Nicomedia
(c. 351–?).[12] Eleusius, bishop of Cyzicus
Cyzicus
(c. 351–360)[13][14] Sophronius, bishop of Pompeiopolis (?–360)[15] Eustathius, bishop of Sebastia[7] Sabinus, bishop of Heraclea[16]

References[edit]

^ a b c d e f  One or more of the preceding sentences incorporates text from a publication now in the public domain:  John Arendzen (1913). "Pneumatomachi". In Herbermann, Charles. Catholic Encyclopedia. New York: Robert Appleton.  ^ a b John Arendzen Pneumatomachi. Article in Catholic Encyclopedia (1913), Charles Herbermann, (editor) . Robert Appleton Company. s: Catholic Encyclopedia
Catholic Encyclopedia
(1913)/Pneumatomachi ^ a b Michael Pomazansky. Orthodox dogmatic theology, Part I. God
God
in Himself-2. The dogma of the Holy Trinity -The equality of honor and the Divinity
Divinity
of the Holy Spirit.[1] from which is quoted: "However, the chief of the heretics who distorted the apostolic teaching concerning the Holy Spirit
Holy Spirit
was Macedonius, who occupied the cathedra of Constantinople
Constantinople
as archbishop in the 4th century and found followers for himself among former Arians and Semi-Arians. He called the Holy Spirit a creation of the Son, and a servant of the Father
Father
and the Son. Accusers of his heresy were Fathers of the Church like Sts. Basil the Great, Gregory the Theologian, Athanasius the Great, Gregory of Nyssa, Ambrose, Amphilocius, Diodores of Tarsus, and others, who wrote works against the heretics. The false teaching of Macedonius was refuted first in a series of local councils and finally at the Second Ecumenical Council . In preserving Orthodoxy, the Second Ecumenical Council completed the Nicaean Symbol of Faith with these words: “And in the Holy Spirit, the Lord, the Giver of Life, Who proceedeth from the Father, Who with the Father
Father
and the Son is equally worshipped and glorified, Who spake by the Prophets,” as well as those articles of the Creed
Creed
which follow this in the Nicaean-Constantinopolitan Symbol of Faith". ^ a b c d e f Wace, Henry; Piercy, William C., eds. Dictionary of Christian Biography and Literature to the End of the Sixth Century (1911, third edition) London: John Murray. ^ Elwell, Walter A. ed. Evangelical Dictionary of Theology, 2ed. Grand Rapids: Baker Academic (2001) pp.291. ^ a b Philostorgius, recorded in Photius. Epitome of the Ecclesiastical History of Philostorgius, book 4, chapter 9 and book 8, chapter 17. ^ a b c Socrates Scholasticus. Church History, book 2, chapter 45. ^ Socrates Scholasticus. Church History, book 2, chapter 45 and book 3, chapter 10. ^ Socrates Scholasticus. Church History, book 3, chapter 10. ^ On the Holy Spirit ^ Socrates Scholasticus. Church History, book 2, chapters 16, 27, 38 & 42 ^ Socrates Scholasticus. Church History, book 2, chapters 38 & 45 ^ Philostorgius, in Photius. Epitome of the Ecclesiastical History of Philostorgius, book 8, chapter 17 ^ Socrates Scholasticus. Church History, book 2, chapters 38, 42 & 45 ^ Socrates Scholasticus. Church History, book 2, chapters 39, 40, 42 & 45 ^ Socrates Scholasticus. Church History, book 1, chapter 8 and book 2, chapter 15

v t e

Beliefs condemned as heretical by the Catholic Church

Antiquity

Adoptionism Apollinarism Arianism
Arianism
(Anomoeanism, Semi-Arianism) Audianism Docetism
Docetism
(Circumcellions) Dualism Ebionites Euchites Gnosticism
Gnosticism
(Manichaeism, Paulicianism, Priscillianism, Naassenes, Ophites, Sethianism, Valentinianism) Iconoclasm Luciferianism Macedonianism Marcionism Melchisedechians Modalism Monarchianism
Monarchianism
(Athinganoi) Monophysitism Monothelitism Montanism Nestorianism Novatianism Patripassianism Pelagianism
Pelagianism
(Semipelagianism) Pneumatomachians Psilanthropism Sabellianism Subordinationism Valentinianism

Middle Ages

Bogomilism Bosnian Church Catharism Conciliarism Consubstantiation Fraticelli Free Spirit Henricians Hussites Impanation Lollardy Taborites Triclavianism Waldensians

Early Modern

Anabaptism Antinomianism Febronianism Gallicanism Jansenism Josephinism Protestantism
Protestantism
(Arminianism, Calvinism, Lutheranism) Quietism

Modern Era

Americanism Community of the Lady of All Nations Feeneyism Modernism Positive Christianity Reincarnationism

Cathol

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