Sabellian


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an extinct Osco-Umbrian language of ancient Italy that survives only in a few inscriptions

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The substratum influence of Etruscan and especially Sabellian on southern Italo-Romance has been amply discussed in the literature and includes not only lexical and phonological traits but also morphological patterns; to mention one salient example, one of the accepted explanations for the southern Italian tt-Perfect (stetti, detti etc.
Clark, Edinburgh]); and idem, "On the Discrepancy between the Sabellian and Athanasian Method of Representing the Doctrine of the Trinity," The Biblical Repository and Quarterly Observer, vol.
persona) is distinguishable yet united, a formula that served in the ancient church to refute Sabellian patripassionism on both fronts.
It appeared therefore that he did not consider the Word of God to be a subsistent part of a Trinity, but that he was a Sabellian who believed that the Trinity was in reality a Monad, which only appeared at certain times to consist of three entities, Father, Son, and Spirit.
Since the Alexandrian Dionysius was in controversy with Sabellians in Libya, it has been plausibly maintained that he fostered a marked anti-Sabellian reaction towards which Arius was drawn.
Homoousios was used in the third century as a technical term of the identification-theology (that is, Christ and the Father are one and the same God) only by a small group of bishops of the Libyan Pentapolis, or members of the Church of Alexandria, who manifested a distinct inclination towards a kind of Sabellian monarchianism.
Suspicion of the term homoousios (it had Sabellian overtones and lacked biblical warrant), together with Emperor Constantius's support for non-Nicene Christianity, account for its comparative neglect.
Perhaps in her discussion of the Sabellian or patripassian views attributed to it Trevett could have more clearly pointed to the naif modalism common in the second century.
32) In particular, the Sabellian view has many attractive elements when compared with the Athanasian view that prevailed at the Council of Nicaea.
Damian set out to refute tritheism, but used arguments that to Peter were either confused or Sabellian.
The faith of the Church demands the conclusions he has reached: "If then fatherhood and sonship are not real relations in God, it follows that God is not Father or Son in reality but only because our minds conceive him so, which is the Sabellian heresy.
He also defends the authenticity of the fragments of correspondence between Dionysius of Rome and Dionysius of Alexandria rather trenchantly against Abramowski's challenge, and takes them as evidence that in Egypt, at the end of the third century, there was a Logos theology among the educated, a minority of monarchians of Sabellian stripe, and a middle group which he defines negatively, as neither monarchians nor partisans of the clear distinction between Father and Logos.
But how can this be understood without either ending up as an evangel of Nietzsche's kerygma that God is dead or in a kind of Sabellian modalism in which the Godhead fully undergoes what Jesus experiences?
Peter thought amendments were badly needed and that Damian's arguments would confirm the tritheist contention that their opponents were Sabellian unitarians.
I remember my pupils at Oxford asking me whether I thought Paul an adoptionist or a Sabellian.