sabellian造句

• One of these factional squabbles was between Jacobus and the bishops Conon and Eugenius, whom he had ordained at Alexandria  the former for the Isaurian Seleucia, the latter for Sabellian ".
• During the 5th century the Latins were threatened by invasion from the Aequi and the Volsci, as part of a larger pattern of Sabellian-speaking peoples migrating out of the Apennines and into the plains.
• During the 5th century BC the Volsci and the Aequi, a related people, invaded Latium, as part of a larger pattern of Sabellian-speaking peoples migrating out of the Apennines and into the plains.
• During the 5th century, the Latins were threatened by invasion from the Aequi and the Volsci, as part of a larger pattern of Sabellian-speaking peoples migrating out of the Apennines and into the plains.
• Sabellians were referred to by the following Church fathers : Dionysius ( c . 200-265 AD ) wrote " Those baptized in the name of three persons . . . though baptized by heretics . . shall not be rebaptized.
• The objections to using the term were addressed by clarifying that it was not being used in the Sabellian sense of oneness of Person, but rather to denote oneness of Essence while affirming the distinctions of the Persons or " hypostases ".
• The etymological sources list the following ethnic names as being from the same root : Suiones, Samnites, Sabellians and Sabines, indicating the possibility of a prior more extended and common Indo-European ethnic name, " our own people ".
• It includes an ancient carved grotto, the " Grotta delle Fate " ( " Fairies'Grotto ", 8th century BC ), likely a tomb of one of the Osco-Sabellian tribes that lived here at the time.
• The name " Pre-Samnite " refers to the fact that the language was spoken in early times in an area that was later colonised by Samnites, who spoke Sabellian group of languages, and may be closely related to Oscan, but shows a number of archaic features which were lost from Oscan.
• "' Osco-Umbrian "', "'Sabellian "'or "'Sabellic languages "'is a group of Italic languages, a group of Indo-European languages that were spoken in Central and Southern Italy before Latin replaced them as the power of Ancient Rome expanded.
• The historian Gennadius of Massilia mentions in " De viris illustribus " ( ch . 14; ca . 480 AD ) that a certain Audentius wrote the book " De fide adversus haereticos ", in which he wrote against the Manichaeans, the Sabellians, the Arians, and, with especial energy, against the Photinians.
• Their objection to the term " homoousian " was that it was considered to be " un-Scriptural, suspicious, and of a Sabellian tendency . " This was because Sabellius also considered the Father and the Son to be " one substance ", meaning that, to Sabellius, the Father and Son were " one essential Person " interacting with creation as necessary.
• Their objection to the term " homoousian " was that it was considered to be un-Scriptural, suspicious, and " of a Sabellian tendency . " This was because Sabellius also considered the Father and the Son to be " one substance . " Meaning that, to Sabellius, the Father and Son were one essential person, though operating as different manifestations or modes.
• Their objection to this term was that it was considered to be " un-Scriptural, suspicious, and of a Sabellian tendency . " This was because Sabellius also considered the Father and the Son to be " one substance, " meaning that, to Sabellius, the Father and Son were " one essential Person ", though operating as different faces, roles, or modes.
• Livy wrote that " the Aequian name was almost blotted out . " Still in 304 BC, the Sabellian peoples of modern northern Abruzzo, the Marsi and Marucini ( on the Adriatic coast ), the latter s Oscan neighbours, the Paeligni, and the Frentani, ( Oscans who lived in the southern coast of Abruzzo and the coastal part of modern Molise ) stipulated treaties with Rome.
• Their objection to the term " homoousios " was that it was considered to be " un-Scriptural, suspicious, and of a Sabellian tendency . " This was because Sabellius also considered the Father and the Son to be " one substance . " By that Sabellius meant that the Father and Son were " one essential Person ", though operating as different manifestations, roles, faces, or modes.
• Their objection to this term was that it was considered to be un-Scriptural, suspicious, and " of a Sabellian tendency . " This was because Sabellius also considered the Father and the Son to be " one substance . " Meaning that, to Sabellius, the Father and Son were " one essential Person . " This notion, however, was also rejected at the Council of Nicaea, in favor of the Athanasian formulation and creed, of the Father and Son being distinct yet also co-equal, co-eternal, and con-substantial Persons.
• Sabellianism teaching of Modalism and singular name baptism was also accompanied by glossolalia and prophecy among the above mentioned sect of Montanists, which is scriptural . ( Acts 2 : 4, 8, 10, 19 ) We also see this in the Old Testament when the spirit is moved upon Saul . ( 1 Sam . 10 : 10, 11; 1 Sam . 19 : 19-24 ) In 225 AD Tertullian speaks of " those who would deserve the excellent gifts of the spirit-and who . . . by means of the Holy Spirit would obtain the gift of language, wisdom, and knowledge . " However, none of these practices were the source of controversy concerning the Sabellians-- it was simply their Christology which proved most offensive.
• The Greek Gospel of the Egyptians ( which is quite distinct from the later, wholly Gnostic Coptic Gospel of the Egyptians ), perhaps written in the second quarter of the 2nd century, was already cited in Clement of Alexandria's miscellany, the " Stromata ", where quotations give us many of the brief excerpts that are all that remain; it was also mentioned by Sabellians made use of this gospel; though it is unlikely that he had any firsthand information about Sabellius, who taught in Rome in the mid-2nd century, his connection of the gospel with Sabellius would confirm a date early in the 2nd century, whereas the euphemism, the Word " logos ", as an appellation of the Saviour, which appears in the gospel, betokens the influence of the " Gospel of John ", thus suggesting a date " ca " 120 & ndash; 150.