In comparison with the Macedonian party, this ear- lier party can have been but small. It was, however, reinforced a few years later, as we shall show, upon the return of a large portion of the Semi-Arian body to catholicity. The adoption of the truth concerning the Son leads almost necessarily to the adoption of the truth concerning the Holy Spirit. The arguments of Athanasius (Ad Serap. i, 29; iv, 7) show forcibly how untenable a position is that which maintains a duality instead of a trinity. The original Monarchian tenet from which the Arians started is much more easily ad- missible.
The Pneumatomachi of the Macedonian school were the Semi-Arians left behind in schism when, in the year 366, the majority of the sect gave in their assent to or- thodoxy, and were received into the Church. Before this time Macedonius, as we have seen above, had joined the Semi-Arian party, but proving thereby unaccepta- ble to the Arians, was deposed by the Council of Con- stantinople, A.D. 360 (Theodoret, Hist. Eccles. ii, 6). A council was appointed to meet in Tarsus to effect a reconciliation, but just before the meeting thirty-four Asiatic bishops assembled in Caria refused the Homo- ousion; and Valens, at the instigation of the Arian Eu- doxius, by whom he had been recently baptized, forbade the council (Sozomen, Hist. Eccles. vi, 12). From this time, however, Semi-Arianism disappears from ecclesi- astical history. The controversy regarding Christ's divinity ceased, and the denial of the divinity of the Holy Spirit became the distinguishing tenet of the Semi-Arian party, the tenet thus becoming associated with the name Macedonian, which the Semi-Arians had recently acquired. Of course there were some, as we have already had occasion to state, who called them Marathonians, saying that Marathonius, bishop of Nico- media, had introduced the term Homoiousion (Socrates, Hist. Eccles. ii, 45).
It is to be noticed here that several writers, when
►NEUMATOMACHI
308
pocip:y
rthepret I heresy, use the word Semi-Arian
;< use than thai no« given it. Philaster
Ixvii) defines the Semi-Arians thus: "Hi de
; mill, uii.'ini qualitatis Bubstan-
■ •ii divinitatera esse credentes, Spiritum autem
divina substantia, nee Deum veram, Bed factum
iiiini S|piriiiiMi proedicantea." Augustine also
i//,i,.i. iiii: "Macedonian! de Patre el lili" recte
sentiunt, quod unius Binl ejusdemque substantia? vel es-
l ili- spiritu Sancto hoc nolunt credere, crea-
turam eum esse dicentes. II"- potius quidam Semi-
., ..cam. quod in hac qussti ex parte rum
irte Dobiscum." This use of the terra
Semi-Arian i- now t" i»- avoided, tin- distinctive mark
of thai party being the Homoiousion. Bui these two
authorities slew tbal the original Pneumatomachi,
against whom Athanasius wrote, musl have been largely
reinforced from those who joined the < hurch under
Liberius. This appears also from Epipbanius, who
it tin- Pneumatomachi proceeded partly from
- Vrians ami partly from the orthodox. In the
article he had defined the Semi-Arians by
loiousion; and the "orthodox," it cannol be
were not the old Nicenes, bul those who from
the Aii.ui- li:nl come over to tin- II iousion, ami had
• pted by Liberius as orthodox. Tim- of the i imachi some were orthodox regarding the di-
vinity of the Sun. ami some retained tin' Homoiousion, and these latter are properly Macedonians, being Semi- Arians.
All these started with the tenel of the seel from which i!ny sprung, namely, thai the Holy Spiril i- a created being, of the same order as tin- created angels (The- ind Epipbanius, /. c). The authorities ol Phi- laster at ire sufficient t" show tbal this was retained by the majority of the party, lint anoth- er opinion arose early. It proceeded Eustathiua of i being an example (Socrates, Hist. Eccks. ii. 15)
. reluct) e t'> call the Holy Spirit a creature.
I hi y who fell this reluctance would nol
to call him God, it followed necessarily that tiny wire
I • deny lii- personality. Still tiny assigned to
rsonal Spirit that which i- assigned to the per-
1 ttholics, a- in in- the Vinculum
■ -hi" . /'• / - 19; Bull, Def.
■ oftbe Godhead. This
\ ustine | flares, c lii l: "Quamvis a non-
erhibeantur Deum, Bed Deitatem Patris et
l - ritum Sanctum, et nullam propriam ha-
tantiam." What catholics regard as God the
Holy Ghosl working in the world, thej regardi I a- a
divine energy diffused through the world. Mosheim
il appears upon insufficienl grounds, to
■ net "i tin- Macedonians in
■
i imachi was condi mm d,
it Alexandria, A.D. 362, held by Atha- his return I Athanasius, Synod. Epist. thai Arians, on ' lurch, an- to anathematize those v. ho saj thai ted being and divided from the \ true renunciation of Arian doc- dividing the lluly Triniiv. from
1 tUv in a synod in
' llanli.uin.
Iiirdly.ina
and, lasllv, al I inopli . V.D. 881, where, iSjApolTinarius!
n uses the
!
of ttai N :.
added those clauses (excepting the Filioque) which stand
at present as the c plemenl of the catholic faith, viz.,
that to the Holy Ghost, who emanates from the Father, i- due the same adoration and glorification as to the Father and to the Son. The Macedonians were invited unci! of Constantinople in the hope that the reconciliation interrupted at Tarsus might be effected, but the b Socrates, Hist. Eccks. v.
8; Sozomen, Bist. Eccks. vii, 7 i. Facundus states that Macedonius himselfwas inviti dto the council. This is mi doubt an error. Tie- council completed the work which was begun at Nicsea, ami finally declared the catholic faith regarding the Holj Trinity. Against its determination the Semi-Arian, now the Pneumatoma- cbist, party was not ah!.- to make any < ffectual resist- ance. Blunt, Diet, of Sects, s. v. See Schaff, Church ii, 639, '''1 1 -. Neander, Hist, oft 'hrislian Dogma (see Index); Hefele, Conciliengesch. vols, i ami ii; Al- zog, Kirchengt .'. i. 281 : Scbrockh, Kirchengesch. voL vi ; Klei , '. pt. i. eh. ii. p. 215.