Pneumatomachianism
Pneumatomachianism was an offshoot of Arianism that denied the Holy Spirit’s divinity and consubstantiality with the Father and the Son; the church of Alexandria opposed it.[^1]
Doctrine
Pneumatomachianism is an offshoot of Arianism that denied the divinity of the Holy Spirit and His consubstantiality with the Father and the Son.1 “Consubstantial” means “of one substance with” or “one in being with.”4
Subordinationism concerning the Son is distinct from another form that maintains the inferiority of the Holy Spirit to both the Father and the Son.5 In this context, Macedonius, bishop of Constantinople until his deposition in 360, was credited with teaching that the Son was like the Father in essence but that the Holy Spirit was merely an angelic servant and a creature.6
Alexandrian Response
The church of Alexandria participated in opposing Pneumatomachianism.1 In his Four Letters to Serapion, bishop of Tmuis, written in 359–360, Saint Athanasius expounded the divinity and procession of the Holy Spirit. He argued that the Spirit must possess the divine nature in order to divinize and sanctify human beings.2
Alexandria was fully represented at the second ecumenical council, Constantinople I, in 381, and adopted its official credal formula concerning the Holy Spirit.3
Coptic Orthodox Teaching
In contrast to the denial of the Spirit’s divinity, Coptic doctrine identifies the Holy Spirit as the Third Person of the Trinity, consubstantial, coeternal, coequal, and coadorable with the Father and the Son.7
References
Sources
- 1.The Coptic Encyclopedia, Volume 4 — Aziz S. Atiya (Editor in Chief) (p. 621)
The church of Alexandria participated in the fight against an offshoot of the Arian heresy (see ARIANISM), Pneumatomachianism, which denied the divinity of the Holy Spirit and His consubstantiality with the Father and the Son.
- 2.The Coptic Encyclopedia, Volume 4 — Aziz S. Atiya (Editor in Chief) (p. 621)
In his Four Letters to Serapion, bishop of Tmuis, in 359-360, Saint ATHANASIUS set forth his doctrine on the divinity and procession of the Holy Spirit. He argued that the Holy Spirit must have the divine nature in order to divinize and sanctify human beings.
- 3.The Coptic Encyclopedia, Volume 4 — Aziz S. Atiya (Editor in Chief) (p. 621)
The church of Alexandria was fully represented at the second ecumenical council, CONSTANTINOPLE I (381), and adopted its official credal formula concerning the Holy Spirit
- 4.The Coptic Encyclopedia, Volume 4 — Aziz S. Atiya (Editor in Chief) (p. 631)
In English translations it has usually been rendered "of one substance with," or "consubstantial," or "one in being with."
- 5.The Coptic Encyclopedia, Volume 7 — Aziz S. Atiya (Editor in Chief) (p. 324)
SUBORDINATIONISM, the inferiority of the Son to the Father, a doctrine explicitly maintained by ARIUS and later Arians. The term "of one substance" was designed to meet this claim. Another form of subordinationism maintains the inferiority of the Spirit to both Father and Son.
- 6.The Coptic Encyclopedia, Volume 7 — Aziz S. Atiya (Editor in Chief) (p. 324)
Macedonius, bishop of Constantinople until his deposition in 360, was credited with the belief that while the Son was in essence like the Father, the Holy Spirit was merely an angelic servant. He argued that if the Spirit is unbegotten, then there must be two unbegotten beings. If the Spirit be begotten of the Father, then there are two sons and brothers in the Trinity; if he be begotten of the Son, then he would be God's grandson. All of this is absurd; therefore the Spirit is a creature.
- 7.The Coptic Encyclopedia, Volume 4 — Aziz S. Atiya (Editor in Chief) (p. 621)
The Coptic church also teaches that the Holy Spirit is the Third Person of the most holy Trinity, and, therefore, He is consubstantial, coeternal, coequal, and coadorable with the Father and the Son.
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