The development of the "Macedonian" sect, held to be heretical on this point, began in Alexandria. During his third exile (356-362) Athanasius hard of people who regarded the Holy Ghost as a creature, and in four letters to Bishop Serapion of Thmuis defended the hamoouaia of the Spirit as the only true doctrine. To him, after his long residence in the West (where since Tertullian this doctrine had been firmly established) it could present no difficul ties, and fell in easily with his general doctrine of the Trinity. But the case was different with the Homoiousians and with the so-called " young Ni cene " party, brought up in Origenistic traditions. Hence it was possible for Gregory Nazianzen to say about 381: " Of the wise amongst us, some hold the Holy Spirit to be a power (energeia), others a creature, others for God, and still others are unwilling to decide, out of reverence (as they say) for the Scriptures, which do not speak plainly on the matter ." The question how it came to an open breach between the supporters of the various views is im possible to answer with certainty; the decisive elements were probably the authority of Athanasius, the requirement of the Synod of Alexandria that the homoousia of the Holy Spirit should be acknowl-
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Bibliography: The sources are indicated in the text. Con sult further: the Opera of Demesne in MPL, xiii. 109 442; J. Vogt, Bibliotheca historicm harreaiologicaa, i. 1, pp. 185-199, Hamburg, 1723; F. Loofs, Euatathius von So boats, Halle, 1898; J. Gummerus, Die homtiuaianiahe Partei bia sum Tode des Konetantius, Leipsic, 1900; Nean der, Christian Church, v. 188: Moeller, Christian Church, i. 39?-393; Schaff, Christian Church, iii. 839-840, 864.
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