Macedonianism, also known as the Pneumatomachian heresy (literally “fighters against the Spirit”), is a 4th-century heresy that denied the divinity of the Holy Spirit. This heresy taught that the Holy Spirit was not of the same substance (Greek: homoousios) as God the Father and God the Son but was instead a created being, subordinate to them. Macedonianism is named after Macedonius, a semi-Arian bishop of Constantinople, though it is uncertain how directly involved he was in the movement.
Theologically, Macedonianism follows the same error as Arianism, which denied the full divinity of the Son by claiming that the Son was a created being and not co-eternal with the Father. Macedonians applied this subordinationism to the Holy Spirit, making the Spirit lesser than the Father and Son, thus contradicting the orthodox teaching of the Trinity.
History of Macedonianism
Context and Origin: The Macedonian heresy emerged during the turbulent theological controversies of the 4th century, which primarily revolved around the nature of Christ and the Trinity. The Arian controversy had sparked widespread debates about the nature of the Son in relation to the Father, and the Council of Nicaea (325 AD) had affirmed the consubstantiality (same essence or homoousios) of the Son with the Father. However, debates continued, and Macedonianism arose as an extension of semi-Arianism, applying the same logic to the Holy Spirit.
The Arian controversy divided the church into factions. While the Nicene Creed affirmed the full divinity of the Son, some groups that accepted a semi-Arian position continued to assert that while the Son was not fully God, He was somehow superior to the rest of creation. These groups similarly denied the full divinity of the Holy Spirit, viewing the Spirit as a created force or power, thus giving rise to Macedonianism.
Macedonius of Constantinople: Macedonius (fl. mid-4th century) was a controversial bishop of Constantinople who held semi-Arian views. He became associated with the denial of the Holy Spirit’s divinity, although it is unclear whether he explicitly founded the movement that bears his name. After being deposed from his position as bishop, Macedonius' followers, known as Macedonians or Pneumatomachi, continued to propagate the view that the Holy Spirit was subordinate to the Father and the Son.
Council of Constantinople (381 AD): Macedonianism, along with Arianism, was formally condemned by the Second Ecumenical Council in Constantinople in 381 AD. This council clarified the doctrine of the Trinity and expanded the Nicene Creed to include a robust affirmation of the Holy Spirit’s divinity. The council declared the Holy Spirit to be consubstantial (of the same essence) with the Father and the Son, fully affirming the orthodox Trinitarian doctrine. The council produced what is now known as the Niceno-Constantinopolitan Creed, which includes the statement, "We believe in the Holy Spirit, the Lord, the Giver of Life, who proceeds from the Father, who with the Father and the Son is worshipped and glorified."
Theology of Macedonianism
Macedonianism's central theological error is its denial of the Holy Spirit’s divinity. Key theological aspects of Macedonianism include:
Subordination of the Holy Spirit: Macedonianism taught that the Holy Spirit was not co-equal and co-eternal with the Father and the Son. Instead, the Spirit was viewed as a creature, a lesser being created by the Father and subordinate to both the Father and the Son. This view parallels Arianism, which similarly denied the full divinity of the Son by claiming He was a created being.
Rejection of the Doctrine of the Trinity: By denying the divinity of the Holy Spirit, Macedonianism rejects the orthodox doctrine of the Trinity, which teaches that the Father, the Son, and the Holy Spirit are three distinct persons who share one divine essence (the doctrine of homoousios). This teaching is crucial to the unity of God and the equality of the three persons. Macedonianism disrupts this unity by placing the Holy Spirit in a lower, created category.
Role of the Holy Spirit: Macedonians saw the Holy Spirit not as a person of the Trinity, but more as an impersonal force or power. This diminished the role of the Spirit in the work of salvation, sanctification, and the church. In orthodox Christian theology, the Holy Spirit is fully divine, participating in the creation of the world (Genesis 1:2), the inspiration of Scripture (2 Timothy 3:16; 2 Peter 1:21), the regeneration of believers (Titus 3:5), and the life of the church (1 Corinthians 12).
Why Macedonianism is Heretical
Macedonianism is considered heretical because it directly opposes the biblical and historic Christian teaching on the Trinity and the divinity of the Holy Spirit. Several reasons why Macedonianism is heretical include:
Denial of the Holy Spirit’s Divinity: Scripture consistently affirms the full divinity of the Holy Spirit. For instance, the Holy Spirit is described as possessing divine attributes like omniscience (1 Corinthians 2:10-11), omnipresence (Psalm 139:7), and omnipotence (Luke 1:35). The Holy Spirit is also included in the Trinitarian formula of baptism in Matthew 28:19, where Jesus commands His disciples to baptize in the name of the Father, Son, and Holy Spirit, demonstrating the equality of the three persons.
Undermining the Doctrine of the Trinity: The heresy of Macedonianism directly undermines the doctrine of the Trinity, which is foundational to Christian faith. By denying that the Holy Spirit is fully divine, it disrupts the unity of God’s nature and introduces a form of subordinationism within the Trinity. This threatens the Christian understanding of one God in three persons, all of whom are of one essence.
Rejection of Orthodox Creeds: The Council of Nicaea (325 AD) and the Council of Constantinople (381 AD) both affirmed the full divinity of the Son and the Holy Spirit. The Niceno-Constantinopolitan Creed, which remains a cornerstone of Christian orthodoxy, declares the Holy Spirit as "the Lord and Giver of life, who proceeds from the Father" and is to be worshipped and glorified alongside the Father and the Son. Macedonianism’s denial of this teaching places it outside the bounds of historic Christian orthodoxy.
Scriptural Evidence for the Holy Spirit’s Divinity: The Bible clearly presents the Holy Spirit as fully divine. In Acts 5:3-4, Peter equates lying to the Holy Spirit with lying to God, showing that the Holy Spirit is God. Similarly, in 2 Corinthians 3:17-18, Paul writes, “The Lord is the Spirit, and where the Spirit of the Lord is, there is freedom,” further confirming the divine identity of the Spirit.
Historic Christian Orthodox View
The historic Christian view of the Holy Spirit, articulated in the Nicene Creed (325 AD) and clarified in the Council of Constantinople (381 AD), affirms the full divinity of the Holy Spirit. The orthodox doctrine of the Trinity teaches that the Holy Spirit, like the Father and the Son, is:
Fully Divine: The Holy Spirit is God—co-equal and co-eternal with the Father and the Son. The Holy Spirit shares the same divine essence as the other persons of the Trinity, which means He is fully worthy of worship and honor. As the Niceno-Constantinopolitan Creed states, the Holy Spirit is “the Lord, the Giver of Life” who is “worshiped and glorified with the Father and the Son.”
Consubstantial with the Father and the Son: The Holy Spirit is of the same substance (homoousios) as the Father and the Son. This means that the Holy Spirit is not a created being but exists eternally as part of the Triune Godhead. The Creed’s emphasis on consubstantiality ensures the unity and equality of the three persons of the Trinity.
Active in Creation, Salvation, and Sanctification: The Holy Spirit is fully involved in God’s work of creation (Genesis 1:2), regeneration (John 3:5-8; Titus 3:5), and the sanctification of believers (Galatians 5:22-23). The Spirit’s divine role in these processes demonstrates His essential place within the Trinitarian economy of God’s work in the world.
Conclusion
Macedonianism or Pneumatomachianism is a 4th-century heresy that denied the full divinity of the Holy Spirit, claiming that the Spirit was a created being and subordinate to the Father and the Son. The Council of Constantinople in 381 AD condemned this heresy and affirmed the orthodox doctrine of the Trinity, including the Holy Spirit’s full equality and consubstantiality with the Father and the Son. According to historic Christian orthodoxy, the Holy Spirit is fully divine, of the same essence as the Father and the Son, and plays a vital role in creation, salvation, and sanctification. Macedonianism, like Arianism, was ultimately rejected because it undermines the unity and equality of the Triune God as revealed in Scripture and affirmed by the church’s creeds.