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 these two fathers are in Routh's ''Rel. Sacr.'' iii. 370–400; for a discussion of the controversy see (8). In 4th cent. it again burst forth when Marcellus of Ancyra, in opposing Arianism and the subordination theory of Origen, was led to deny any personal distinction between the First and Second Persons of the Trinity. Marcellus was probably only guilty of loose expressions, but his disciple Photinus worked out his system to its logical conclusions and boldly proclaimed Sabellian views. Eusebius of Caesarea wrote against Marcellus, and from the extracts in his two treatises, ''cont. Marcell. and de Ecclesiast. Theolog. we derive most of our information concerning Marcellus (cf. Epiph. Haer.'' lxxii.). Athanasius, Basil, Hilary, Chrysostom, all condemned Marcellus and his teaching. Basil's letters are a repertory of information about the controversy during the latter half of 4th cent. Basil first called Sabellius an African, solely, it would seem, because of the prevalence of Sabellianism in the Pentapolis, under Dionysius of Alexandria, when probably himself was long dead. The interest in the controversy ceased by degrees as the great Nestorian and Eutychian discussions of the 5th cent. arose. Yet Sabellianism lingered in various quarters. Epiphanius (Haer. lxii.) says that in his time Sabellians were still numerous in Mesopotamia and Rome—a fact confirmed by an inscription discovered at Rome in 1742, which runs: "Qui et Filius diceris et Pater inveniris," evidently erected by Sabellian hands (Northcote's Epitaph. of Catacombs, p. 102). Augustine speaks of them, however, as practically extinct in Africa (cf. Ep. ad Dioscorum, cx.).

We add a brief exposition of this heresy. One section of the Monarchian party (see supra) guarded the Monarchy by denying any personal distinctions in the Godhead, and thus identifying the Father and the Son. But Christ is called the Son of God, and a son necessarily supposed a father distinct from himself (Tertul. cont. Prax. c. 10). They evaded this difficulty by distinguishing between the Logos and the Son of God. The Logos was itself eternally identical with God the Father. The Son of God did not exist till the Incarnation, when the Eternal Logos manifested its activity in the sphere of time in and through the man Christ Jesus. "In O.T.," says Sabellius, "no mention is made of the Son of God, but only of the Logos" (Athan. Orat. iv. § 23). The Sonship is a mere temporary matter, however (cf. Greg. Nys. cont. Sabell. in Mai's Coll. Nov. Vett. Scriptt. t. viii. pt. ii. p. 4), and when the work of man's salvation is completed the Logos will be withdrawn from the humanity of Christ into that personal union and identity with the Father which existed from eternity, while the humanity will be absorbed into the original Divine nature. All this was summed up in the distinction drawn between the λόγος ἐνδιάθετος and the λόγος προφορικός. Here Sabellianism merged into Pantheism. The ultimate end of all things, according to Sabellius, was the restoration of the Divine Unity; that God, as the absolute Μονάς, should be all in all. If, then, the absorption of Christ's humanity into the absolute Μονάς was necessary, much more the absorption of all inferior personal existences. Neander points out that this system presents many points of resemblance to the Alexandrian-Jewish theology. Epiphanius, indeed, expressly asserts (Haer. lxii. c. 2) that Sabellius derived his system from the apocryphal Gospel of the Egyptians, which stated that Christ had taught His disciples, as a great mystery, the identity of Father, Son, and Holy Ghost. This Gospel insisted upon the element of Sabellianism most akin to Pantheism, viz. that all contrarieties will be finally resolved into unity. Thus, according to it, Christ replied to the question of Salome when His kingdom should come, "When two shall be one, and the outer as the inner, and the male with the female; when there shall be no male and no female." Neander (H. E. t. ii. pp. 317–326, Bohn's ed.) gives the clearest exposition of this heresy and its connexion with kindred systems.

[G.T.S.]

Sabellius, heretic, after whom the sect of the Sabellians was called (see preceding art.). The known facts of his history are but few. All 4th-cent. writers follow Basil in saying that he was born in Africa. The scene of Sabellius's activity was Rome, where we find him during the episcopate of pope Zephyrinus, 198–217. &amp;gt;From the statement of Hippolytus, he was apparently undecided in his views when he came to Rome, or when he first began to put forward his views at Rome, for the silence of Hippolytus about his birthplace suggests that it may have been Rome. In Refut. ix. 6, Hippolytus says that Callistus perverted Sabellius to Monarchian views. Hippolytus argued with him and with Noetus and his followers (ib. iii.). Sabellius, convinced for a time, was again led astray by Callistus. In fact, during the episcopate of Zephyrinus, Callistus, Sabellius and the pope seem to have united in persistently opposing Hippolytus. Soon after his accession Callistus ( 217) excommunicated Sabellius, wishing to gain, as Hippolytus puts it, a reputation for orthodoxy and to screen himself from the attacks of his persistent foe. Sabellius thereupon disappears from the scene. He seems to have written some works, to judge from apparent quotations by Athanasius in his 4th treatise against Arianism.

[G.T.S.]

Sabina (1), Poppaea, empress, 2nd wife of Nero. Like certain members of the Flavian family, it is very highly probable, though not absolutely certain, that Poppaea was a Christian. She was almost certainly a Jewish proselyte, as the language of Josephus, Θεοσεβὴς γὰρ ἦν (Ant. xx. 8, 11) almost implies. The fact that her body was embalmed and not burnt after the Roman custom (Tac. Ann. xvi. 6) has been urged to shew that she had embraced a foreign religion. Certainly at least twice (Jos. l.c., and Vita, 3) she exerted her influence with Nero in favour of the Jews (see Lightfoot, Philipp. 5 note). It has even been conjectured that it was through her that the Christians and not Jews were selected as the victims to suffer for the burning of Rome. A romantic theory was put forward by M. Latour St. Ybars of a rivalry between the Jewish Poppaea and Acte the former