This addition was made in response to patripassianism, which Rufinus evidently regarded as a heresy.

They wrote these works to combat Patripassianism, the view that the Father suffered on the cross along with the Son.

Cyprian and Tertullian famously accused the Modalistic Monarchians of patripassianism.

This directly opposes Patripassianism and the pre-existence of the Son as a pre-existent mode, which Sabellianism generally does not oppose.

Classical Augustinian theology, on the contrary, maintains that the man Jesus suffered to a much greater extent, in order to avoid charges of modalism and patripassianism.

Full-orbed patripassianism denies Trinitarian distinctions, yet it is not heretical to say that God "feels" or "experiences" things, including nonphysical forms of suffering.

Patripassianism was referred to as a belief ascribed to those following Sabellianism, after its founder Sabellius, especially by the chief opponent Tertullian.

In his treatise against Praxeas, who taught patripassianism in Rome, he used the words, "Trinity and economy, persons and substance."

Oneness is similar to Sabellianism (also referred to as modalism, modalistic monarchianism, modal monarchism, or Patripassianism).

In this patripassianism asserts that God the Father-rather than God the Son-became incarnate and suffered on the cross for humanity's redemption.

It has also been rhetorically labeled Patripassianism by its opponents, because according to them it purports that the Person of God the Heavenly Father suffered on the cross.

Tertullian is reported to have given Sabellius' doctrine the name Patripassianism, meaning 'the father suffered', since Sabellius made no true distinction of persons between the Father and the Son.

It is possible, however, to modify patripassianism so as to acknowledge the Divine Being as having feelings toward, and sharing in the experiences of, both God-Incarnate (Jesus) and other human beings.

MODALISM One form of this model was called PATRIPASSIANISM.

In the West it was known as patripassianism (from Latin patri- "father" and passio "suffering"), because the teaching required that since the Father had become incarnate in Christ, he had suffered.

From this notion came the term "Patripassianism" for the movement, from the Latin words pater for "father", and passus from the verb "to suffer" because it implied that the Father suffered on the Cross.

Similarly, because of his reading of Isaiah 9:6, which says that the Son given to mankind will be called the eternal Father, Witness Lee has been accused of teaching patripassianism (a subcategory of modalism).

Even if he did avoid the debatable term homoousios, he expressed its sense in many passages, which exclude equally Patripassianism, Sabellianism, and the formula "there was a time when the Son was not" attributed to Arius.

Because the writings of Sabellius were destroyed it is hard to know if he did actually believe in Patripassianism but one early version of the Apostles' Creed, recorded by Rufinus, explicitly states that the Father is 'impassible.'

Noetus, a presbyter of the church of Asia Minor about AD 230, was a native of Smyrna, where (or perhaps in Ephesus) he became a prominent representative of the particular type of Christology now called modalistic monarchianism or patripassianism.

Sabellianism, Patripassianism, Modalistic Monarchianism, functionalism, Jesus Only, Father Only, and Oneness Pentecostalism are viewed as being derived from the Platonic doctrine that God was an indivisible Monad and could not be divided into three separate Persons.

The early church considered patripassianism to be heresy.

This addition was made in response to patripassianism, which Rufinus evidently regarded as a heresy.

They wrote these works to combat Patripassianism, the view that the Father suffered on the cross along with the Son.

This directly opposes Patripassianism and the pre-existence of the Son, which Sabellianism does not.

Cyprian and Tertullian famously accused the Modalistic Monarchians of patripassianism.

Classical Augustinian theology, on the contrary, maintains that the man Jesus suffered to a much greater extent, in order to avoid charges of modalism and patripassianism.

Full-orbed patripassianism denies Trinitarian distinctions, yet it is not heretical to say that God "feels" or "experiences" things, including nonphysical forms of suffering.

Patripassianism was referred to as a belief ascribed to those following Sabellianism, after its founder Sabellius, especially by the chief opponent Tertullian.

In his treatise against Praxeas, who taught patripassianism in Rome, he used the words, " Trinity and economy, persons and substance."

In Christian theology, patripassianism is the view that God the Father suffers (from Latin patri- "father" and passio "suffering").

Tertullian gave Sabellius' doctrine the name Patripassianism, meaning 'the father suffered', since Sabellius made no true distinction of persons between the Father and the Son.

In this vein patripassianism asserts that God the Father-rather than God the Son-became incarnate and suffered on the Cross for humanity's redemption.

It has also been rhetorically labeled Patripassianism by its opponents, because according to them it purports that the Person of God the Heavenly Father suffered on the cross.

It is possible, however, to modify patripassianism so as to acknowledge the Divine Being as having feelings toward, and sharing in the experiences of, both God-Incarnate (Jesus) and other human beings.

Even if he did avoid the debatable term homooussios, he expressed its sense in many passages, which exclude equally Patripassianism, Sabellianism, and the formula "there was a time when the Son was not" attributed to Arius.

The chief critic of Sabellianism was Tertullian, who labeled the movement "Patripassianism", from the Latin words 'pater' for "father", and 'passus' from the verb "to suffer" because it implied that the Father suffered on the Cross.

Because the writings of Sabellius were destroyed it is hard to know if he did actually believe in Patripassianism but one early version of the Apostles' Creed, recorded by Rufinus, explicitly states that the Father is 'impassible.'

Noetus, a presbyter of the church of Asia Minor about AD 230, was a native of Smyrna, where (or perhaps in Ephesus) he became a prominent representative of the particular type of Christology now called modalistic monarchianism or patripassianism.