natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and
coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God
The Heresy Teacher(s) / Influence Heretical Doctrine(s) / Controversies
God is one, and “Jesus” must be understood in Old Testament categories. Jesus was
Nominal Christian Jews acknowledged by them as the Messiah, but only as a man on whom the Spirit came at
EBIONISM : A.D. 70(?) His baptism. Jesus was merely a specially blessed prophet, and not God.
Late 1st century, Cerinthus; 136
Only a select few receive a supernaturally revealed gnosis (“knowledge” in
Greek) from God concerning how to find salvation. They stressed a high
A.D. Valentinus 144 A.D. Mar-
level of ascetic behavior, not to please God, but to keep the soul free for
GNOSTICISM : cion; 175 A.D. Basilides; 110- its spiritual quest by keeping the body under control. It viewed the mate-
172 A.D. Tatian.
rial world as evil and the spiritual world as good. This is a heresy since it
rejects the incarnation, crucifixion, and bodily resurrection of Jesus.
The divine Christ would never stoop to touch flesh, which is evil. Jesus
only seemed (dokeo in Greek) human and only appeared to die, for God
DOCETISM : Conservative ascetic Gnostics cannot die. Or, in some other versions of the same heresy, “Christ” left
“Jesus” before the Crucifixion so that the human Jesus died and the Christ
lived on eternally.
Montanus believed he had a special prophetic gift (the Paraclete) and was a channel
for new revelations which were as binding as Scripture (this gift was also supposedly
shared by Maximilla and Prisca, his two female disciples. They were vehemently
M ONTANISM : Montanus (c. ?-175-?) ascetic, and expected an imminent start of Millennium. They practiced “glossolalia” or
speaking in unknown tongues and continued the practice of direct prophetic revelation.
They opposed art of any kind and often sought the glory of martyrdom.
God’s names (Father, Son, Holy Spirit) change with his roles or “modes of being” (like
a series of masks used at different operation). When God is the Son, he is not the
M ODALISTS, Sabellius (c. ?-260-? A.D.) Father. There is no permanent distinction between the three “persons” of the Trinity. A
Paul of Samosata (c. 260-268?)
splinter group called monarchianists believed Jesus was special, but at baptism God
a.k.a. Sabellians: “adopted” the human Jesus as his special son and gave him an extra measure of
divine power. They emphasized God’s monarchia, or “unity”; not the three persons.
It was characterized by a strict hierarchical organization and held a dualistic view of
creation (light vs. darkness). They believed Christ was the representative of light and
Satan of darkness. They taught that the apostles corrupted Christ’s teaching, and
M ANICHAEISM: Mani (c. 215-277 A.D.) Mani, their leader, revealed correct teaching in pure form. They held to Docetism and
taught that Christ’s body was illusory.
Persecution caused many Christians to “lapse,” i.e., deny the faith. In 251 A.D. Novatian teaches that the lapsed should not be readmitted to the church; some Chris-
tians admit the lapsed on easy terms; 252 A.D. Cyprian argues for middle view: penance for the lapsed; 255–256 A.D. African bishops insist on rebaptism of heretics
and schismatics; Rome disagrees and the controversy begins; Diocletian persecutes the church in 303 A.D.; 311 A.D. the Donatist s refuse to accept new bishop of
DONATISM : Donatus (c. 311-? A.D.)
Carthage because he “handed over” the Scriptures under persecution; they consecrate a rival bishop; 314 A.D. Council of Arles condemns Donatism, which insists on
the unwavering loyalty of church members; 350 A.D. Donatism gains more followers in Africa than orthodox Christians; 411 A.D. Donatism is significantly weakened
by government condemnation, and the writings of Augustine; Donatism survives in pockets in Africa until Islam conquers the region in the late 600s.
Arianism taught that the Son was the Word, and that the Logos was cre-
ated by God before time. He is not eternal or perfect like God, though he
was God’s agent in creating everything else. Christ becomes a created
ARIANISM: Arius (c. 250-336 A.D.) being. Jesus is not divine. Arius said was that if the Father begat the Son,
then the Son must have had a birth, and therefore there was a time when
the Son of God did not exist. He had come into existence according to the
will of the Father, and therefore he was less than the heavenly Father,
though greater than man.
APOLLINARIANS : Jesus is not equally human and divine but one person
with one nature. In Jesus’ human flesh resided a divine mind and will (he
MONOPHYSITISM Apollinarius (c. ? - 371 A.D.)
did not have a human mind or spirit), and his divinity controlled (or sancti-
AND
Eutyches (c. ? - 440’s —? A.D.) fied) his humanity.
APOLINARIANISM : M ONOPHYSITES, e.g., Eutychians : Jesus cannot have two natures; his
divinity swallowed up his humanity “like a drop of wine in the sea.”
Pelagius taught that human beings were not fallen in Adam and that each
person could work to gain their own salvation. Human beings are all born
PELAGIANISM: Pelagius (c. 360-420 A.D.) sinless and then as they sin they become sinners. Salvation is then syn-
ergistic. Baptism was seen by him as unimportant.
Nestorius taught that Jesus had two distinct natures which were
inhabited by two distinct persons. This made Jesus a God-
NESTORIANISM: Nestorius (c. 381-452 A.D.) bearer (linked to divinity) but not the God-man, being fully human
and divine inhabited by one person.
“HERESY is taken for some notorious, false, and perverse opinion, opposing and subverting the faith once delivered to the saints, as Jude says, or overthrowing the form of wholesome words, as Paul says. Thus, it may be described: "Heresy is an erroneous or false opinion, repug-
nant unto and subverting the doctrine of faith revealed in the Word as necessary unto salvation; and obstinately maintained and perniciously adhered unto by a professed Christian.”” (Excerpted from The Nature and Danger of Heresies by Obadiah Sedgwick.)
Historical Notations
They originated in Palestine in the late 1st century, and later spread to Asia Minor. The movement was
made up mostly of Jews who were sympathetic to Christ. They used the Gospel of Matthew in Hebrew,
taught the universality of the Mosaic law (especially needed for salvation), advocated antipathy to Paul
and looked for imminent Millennium. Today certain aspects can be seen in Seventh Day Adventism.
Gnosticism had its roots in pagan philosophy, especially Platonism and was
heavily influenced by Oriental Mysticism. In 180 A.D. Irenaeus writes
Against the Heresies , opposing Gnosticism); and in 450 A.D. Gnostic sects
diminish. Today it takes the form of many New Age teachings.
Docetism was an aberrant form of Gnosticism and began in the 1st
century.
It originated in Phrygia and later spread to Rome and North Africa. In 157 A.D. Montanus begins
prophesying that the Heavenly Jerusalem will soon descend in Phrygia, in Asia Minor; in 170 A.D.
Montanism develops ecstatic and ascetic practices; 190 A.D. it is condemned by church councils in
Asia Minor; Priscilla, Maximilla are followers in the 2nd century; 207 A.D. Tertullian converts to Mon-
tanism; 400 A.D. it declines but survives in small pockets; though severely persecuted by Justinian I
(483–565), it survived into the 800s and then died out.
It began to spread around 200 A.D. when Noetus was condemned at Rome
for believing a kind of modalism pertaining to Patripassianism, the teaching
that the Father suffered as the Son; 268 A.D. the Council of Antioch deposes
Paul of Samosata and condemns Sabellianism; by the early 300s, most Mon-
archianists become Arians. Today this is the “Jesus only” or oneness group.
Similar to the Paulicians, Bogomils, Cathari, and Albigensians,
Manichaeism originated in Persia, contained many elements of
Zoroastrianism and was severely ascetic. (Augustine was a follower
early in life.)
318 A.D. Athanasius writes On the Incarnation, affirming the deity and humanity of Jesus; 325 A.D. the
Council of Nicea, called by Constantine, condemns the Arians and affirms the divinity of Christ; 328–
361 A.D. there is a temporary triumph of Arianism; Athanasius, is banished; 337 A.D. the new Eastern
emperor, Constantius, openly embraces Arianism; in 361 A.D. Valentian, an orthodox, becomes
Western emperor, and orthodoxy begins to recover lost ground; 381 A.D. Theodosius, an orthodox,
becomes emperor; the Council of Constantinople affirms Nicene orthodoxy and the Cappadocian
Fathers structure Trinitarian doctrine; 390 A.D. Arianism is still alive among the Goths and other Ger-
manic peoples, but disappears in the 700s through gradual conversion to orthodoxy. Today Arianism
has been revived by Jehovah’s Witnesses and Mormons.
371 A.D. Apollinarius’s views spread (an early form of Monophysitism [“one-naturism”] that taught
Jesus has one, divine nature); 381 A.D. the Council of Constantinople condemns Apollinarianism as
heresy; 440s A.D. Eutyches begins teaching Christ has one nature after the Incarnation— a divine
nature only; in 449 A.D. through intimidation and bribery, a council at Ephesus (the “Robber Council”)
declares Eutyches orthodox; in 451 A.D. the Council of Chalcedon proclaims that Christ has two
natures and condemns Monophysitism; in the 500s, after repeated attempts at reconciliation, Mono-
physites consolidate in Coptic, Syrian, and Armenian communions.
In 390 A.D. Pelagius moves to Rome and is disturbed by moral laxity; in 410 A.D. Pelagius teaches
salvation by good works and many of his followers deny original sin; 411 A.D. Augustine begins writing
against Pelagius; 418 A.D. the Council of Carthage affirms Augustine’s teaching over the heresy of
Pelagius; 431 A.D. the Council of Ephesus condemns Pelagianism; with the condemnation at the
Council of Orange in 529 A.D., Pelagianism officially dies out, but revives in many churches today
under various forms of “free will” teachings.
In 428 A.D. Nestorius objects to calling Mary Theotokos (“God-bearer”), but Cyril of
Alexandria defends the term and condemns Nestorius; 431 A.D. the Council of Ephesus
declares Mary Theotokos and condemns Nestorianism; 436 A.D. Nestorius is banished
to upper Egypt; 451 the Council of Chalcedon condemns the Nestorians, who gradually
move to Persia and further east to from their own church. Nestorians remains a sepa-
rate church to this day.
Scriptural Refutation / Orthodox Position
body; of one substance with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his
teach all truths, and the most certain way of
"The quickest way to prevent heresy is to
“Therefore, following the holy fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Chr ist, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and
manhood begotten, for us men and for our salvation, of Mary the Virgin, the God-bearer; one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction o f
Salvation is not by works, and not obtained by keeping the law. Christ’s work in
refuting it is to expose them all."
fulfilling the Law Covenant that Adam broke is kept for us, and His righteousness
is imputed to us by God. Ephesians 2:8-9; Galatians 2:16; Titus 3:5; Romans 4:2.
Salvation is not obtained by elite knowledge and mystical experience with “the
Blaise Pascal
One,” but through the simplicity of the Gospel message (which makes the Gospel
intellectual) out of a regenerated heart (which makes it a sovereign work of the
Spirit’s power). John 3:1-10; 10:38; 17:23; Ephesians 1:18, 22; 2:6-8; 1 John
5:13, 20; Titus 3:5; 1 Corinthians 1:9; 6:17; 1 Peter 5:10; Romans 10:14; 1 Corin-
the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the fathers has handed down to us.” The Chalcedonian Creed (circa 451 A.D.)
thians 1:20-24.
The Son of God, the second person in the Trinity, being of one substance and equal with the
Father, took upon him man's nature, with all the essential properties, and common infirmities of
it, yet without sin; he was conceived by the power of the Holy Spirit, in the womb of the virgin
Mary, of her substance so that two whole, perfect, and distinct natures, the Godhead and the
manhood, were inseparably joined together in one person, without conversion, composition, or
confusion. John 1:1, 14; 1 John 5:20; Phil. 2:6-7; Gal. 4:4; Heb. 2:14, 16-17; 4:15; Luke 1:27,
31, 35; Gal. 4:4; Matt. 1:18, 20-21; 16:16; Col. 2:9; Rom. 1:3-4, 9:5; 1 Tim. 2:5, 3:16.
It pleased the Lord for the better preserving and propagating of the truth, and for the more sure
establishment and comfort of the church against the corruption of the flesh, and the malice of
Satan and of the world, to commit His Word wholly to writing: which makes the Holy Scripture to
Early Church Heresies
be most necessary; those former ways of God's revealing his will prophetically and apostolically
to his people being now ceased. Rom. 1:19-20; 1:32-2:1; 2:14-15; 15:4; Psalms 19:1-4; 1 Cor.
“A man that is an heretick after the first and second admonition reject; knowing that he that is such is subverted, and sinneth, being condemned of himself.” 2 Timothy 3:10-11
1:21; 2:13-14; Heb. 1:1-2; Luke 1:3-4; Matt. 4:4, 7, 10; Isaiah. 8:20; 2 Tim. 3:15; 2 Peter 1:19;
John 17:3, 20:31; 1 Cor. 10:11; 14:37; 1 John 5:13; Heb. 1:1-2; 2:2-4.
In the unity of the Godhead there are three persons, of one substance, power, and
eternity: God the Father, God the Son, and God the Holy Ghost: the Father is of
none, neither begotten, nor proceeding; the Son is eternally begotten of the Fa-
ther; the Holy Ghost eternally proceeding from the Father and the Son. Matt. 3:16-
17; 28:19; 2 Cor. 13:14; Eph. 2:18; John 1:14, 18; 15:26; Heb. 1:2-3; Col. 1:15;
Gal. 4:6.
God the great Creator of all things upholds, directs, disposes, and governs all creatures, ac-
tions, and things, from the greatest even to the least, by his most wise and holy providence,
according to his infallible foreknowledge, and the free and immutable counsel of his own will, to
the praise of the glory of his wisdom, power, justice, goodness, and mercy. Neh. 9:6; Psalm
33:10-11, 104:24, 135:6, 145:7, 14-16; Heb. 1:3; Dan. 4:34-35; Acts 15:18, 17:25-28; Job 34:1-
41:34; Matt. 6:26-32; 10:29-31; Prov. 15:3; 1 Chronicles 16:9; Ezek. 11:5; Eph. 1:11; Isaiah
42:9, 63:14; Eph. 3:10; Rom. 9:17; Gen. 45:7. (cf. Docetism Scripture refutation above.)
Those regenerated, having a new heart and spirit created in them, are further sanctified, really
and personally, through the virtue of Christ's death & resurrection, by his Word and Spirit dwell-
ing in them: the dominion of the whole body of sin is destroyed, and the several lusts thereof are
more and more weakened and mortified; and they are more and more quickened and strength-
ened in all saving graces, to the practice of true holiness. 1 Thess. 5:23-24; 2 Thess. 2:13-14;
Ezek. 36:22-28; Titus 3:5; Acts 20:32; Phil. 3:10; Rom. 6:5-6, 14, 8:13- 14; John 17:17, 19; Eph.
2:9, 3:16-19, 5:26; Gal. 5:24; Col. 1:10-11, 28, 4:12; 2 Cor. 7:1; Hebrews 12:14; 1 John 4:2.
It was requisite that the Mediator Jesus Christ should be man, that he might ad-
vance our nature, perform obedience to the law, suffer and make intercession for
us in our nature, have a fellow feeling of our infirmities; that we might receive the
adoption of sons, and have comfort and access with boldness unto the throne of
grace; that He should himself be both God and man, and this in one person, that
the proper works of each nature might be accepted of God for us, and relied on by
us, as the works of the whole person. Heb. 2:14-16; 4:15-16; 7:24-25; 9:14; Gal.
4:4-5; Matt. 1:21, 23; 3:17; 1 Peter 2:6.
Jesus Christ is the only begotten Son of God, begotten of his Father before all worlds, God of
God, Light of Light, very God of very God, begotten, not made, being of one substance with the
Father; by whom all things were made; who for us men and for our salvation came down from
heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man; and was
crucified also for us under Pontius Pilate; he suffered and was buried; and the third day he rose
again according to the Scriptures, and ascended into heaven. Hebrews 2:14; 7:24- 26; Matthew
26:28; Luke 1:31-35.
Election is the unchangeable purpose of God, where before the foundation of the world, He has
out of mere grace, according to the sovereign good pleasure of His own will, chosen from the
whole human race, which had fallen through their own fault from their primitive state of rectitude
into sin and destruction, a certain number of persons to redemption in Christ...This elect num-
ber, though by nature neither better nor more deserving than others, God has decreed to give to
Christ to be saved by Him for the praise of the riches of His glorious grace. Eph. 1:4-11, 2:8-10;
Phil. 1:29; Romans 8:30, 9:1-23.
Jesus Christ...one and the same Christ, Son, Lord, Only-begotten, recognized in two natures,
without confusion, without change, without division, without separation; the distinction of natures
being in no way annulled by the union, but rather the characteristics of each nature being
preserved and coming together to form one person and subsistence, not as parted or separated
into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus
Christ. Matt. 16:16; Col. 2:9; Rom. 9:5; 1 Tim. 3:16.
A Puritan’s Mind, copyright January, 2004—www.apuritansmind.com