III. Other treatises on Biblical archaeology in gen- eral: Muller (Giess. 1830); Ugolini (Venet. 1744-69) ; Bellermann (Frf. 1787 and 1812); Ackermann (Wien, 1826); Schmidt (Neust. 1834). On Hebrew antiqui- ties: Iken (Brem. 1732, etc.); Wanner (Gott. 1743); Warnekros (Weim. 1782, etc.); Faber (Halle, 1773); Babor (Weim. 1794, Lpz. 1805); Pareau (Ultraj. 1823); Wait (Cambr. 1825); Hiillmann (Lpz. 1834); Kalthoff (Munst. 1840). On Christian antiquities : Fabricius (I lamb. 1760); Palseotinus (Ven. 1766); Blackmore (Lond. 1760) ; Baumgarten (Hal. 1768) ; Simonis (Hal. 1769); Chrysander (Lpz. 1775); Sel- vaggi (Neap. 1772); Pellica (Neap. 1777-81); Haag (Tub. 1785) ; Volborth (Gott. 1789) ; Binterim (Mainz, 1825-32); Rheinwald (Berl. 1830); Locherer (Frkf. 1832) ; Milnter (Kopenh. 1828) ; Borsius (Lugd. B. 1 1825). For the sources of biblical antiquities, see j Archaeology, where also will be given a more de- | tailed view of the Christian department of the subject.
Anti-Sabbatarians, those who reject the Sab- bath, both Jewish and Christian. See Sabbath,
ANTITACT^E
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ANTITRINITARI AN S
Antitactae (q. d. c'tVTiraiCTai, from avriTCKKno, to resist), the Antinomian branch of the Gnostics. Gnos- ticism regarded matter as absolutely evil, and the body as the seat and source of evil. Gnostic morality, therefore, consisted in the mortification of the body. One class of Gnostic sects tried to attain this end by means of rigorous asceticism [see Encratitks], the other by wilfully abusing it for debauchery. The lat- ter class bore the collective name Antitaetas, as they considered the law as not obligatory for them, and in- tended to show their contempt of the law, and of the Demiurgos, the author of matter, and, consequently, of evil, by purposely transgressing the commandments of the law. To this class belong the Carpocratians, Basilidians, and others. Whether any particular sect ever bore the name Antitactae is still controverted. — Neander, Ch. Hist, i, 451. See Gnosticism.
Antitrinitarians, a general name either applied to all who oppose the doctrine of the Trinity (q. v.), or, in a more restricted sense, to the opponents of the Trinity in the first three centuries of the Christian Church and to those of the 16th century.
I. The Antitrinitarians of the ancient church, before the Council of Nice, were generally called Monarchi- ans (q. v.). They may be divided into two classes : the rationalistic or dynamic, who denied the divinity of Christ, regarding him merely as a man filled with divine power, and the Patripassians (q. v.), who iden- tified the Son with the Father, or admitted at most only a modal Trinity. The first class had its repre- sentatives even in the Apostolical Church, for Cerin- thus (q. v.) taught that the origin of Jesus was merely human ; and the Ebionites, though differing on some doctrinal points, agreed in denying the divinity of Christ, one class regarding him as the son of Mary and Joseph, while the others, although looking upon him as born of the Virgin through the Holy Ghost, and acknowledging him to be a superhuman being, yet denied his divinity. The Magi (about 170) reject- ed the doctrine of the Logos and the Gospel of John. Theodotus the Elder, or the Tanner, was excommuni- cated about 200 by Bishop Victor, of Rome, for teach- ing that Christ was begotten in a miraculous way, but otherwise a man, without any superiority to others except that of righteousness. From the sect founded by him proceeded Theodotus the Younger, or the Money-broker, who advocated, but at the same time modified the views of the elder Theodotus. He main- tained that the "Logos" dwelt in Melchizedek to a higher degree than in Christ, and thus became the founder of the Melchizedecians. Of greater influence than the heretics thus far named was Artemon (q. v.), who was also excluded from the Church of Rome for maintaining that the established doctrine of the church had always been that Christ was only a man, until Bishop Zephyrinus, of Rome, had introduced the newer doctrine of his divinity. Artemon also admitted the superhuman origin of Christ, but denied that he was superior to the prophets except by virtue. The most important of the representatives of this class of early Antitrinitarians is Paul of Samosata, bishop of Anti- och, who was deposed for heresy in 269. He main- tained that Christ, as a man, was begotten by the Holy Ghost; that the "Logos" which then began personal- ly to exist dwelt in Christ as a divine power, by the use of which he rose above all other men, and became participant of divinity, which, therefore, was for him a moral, not a natural dignity.
The first representatives of the second class of the early Antitrinitarians was Praxeas (q. v.), a confessor in the time of Marcus Aurelius, and a prominent op- ponent of the Montanists. He taught that the Father himself descended into the Virgin, that he was horn from her, and suffered, and that he (the Father) him- self was ( 'hrist ; that only in so far as he assumed flesh in Jesus he was called Sou ; that he was not, personally or otherwise, different from the Son, " but made hini-
self the Son" (ipse se sibi filium fecit), and that he suf- fered in the Son (pate?- compassus estjiiio). His adhe- rents, therefore, were called " Fati-ipassians." Noetus (q. v.) of Smyrna, and probably a presbyter of Ephe- sus, was excluded about 230 from his church as a Pa- tripassian. He denied this charge, and we are not fully informed about the peculiar kind of Monarchianism to which he was attached. Callistus, bishop of Rome, is also said to have belonged to this class. Beryllus of Bostra (q. v.) denied that Christ had any personal existence before his incarnation, or that there was in Christ a divine nature distinct from that of his Father, but he conceded that the Godhead of the Father dwelt in the person of Jesus. Under the instruction of Ori- gen, he repudiated his views at.thc Synod of Bostra in 244. The views of Beryllus were further developed by Sabellius (q. v.), a presbyter of Ptolemais (250-260). According to him, God is an absolute, undivided unity (/xovag), and the " Logos" is the self-revelation of God in the world. The Father reveals himself as God when he gives the law, as Son when he becomes man in Christ, and as Holy Spirit when he inspires the hearts of the believers.