Artemon
Artemon
(Or Artemas).
Mentioned as the leader of an Antitrinitarian sect at Rome, in the third century, about whose life little is known for certain. He is spoken of by Eusebius (Hist. Eccl., V 28) as the forerunner of Paul of Samosata, an opinion confirmed by the Acts of a council held at Antioch in 264, which connect the two names as united in mutual communion and support. Eusebius (loc. cit.) and Theordoret (Haer. Fab., II, 4; V, II) describe his teaching as a denial of Our Lord’s Divinity and an assertion that He was a mere man, the falsification of Scripture, and an appeal to tradition in support of his errors. Both authors mention refutations: Eusebius and untitled work, Theodoret one known as “The Little Labyrinth”, which has been attributed to a Roman priest Caius, and more recently, to Hippolytus, the supposed author of the Philosophoumena.
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Schwane, in Kirchenlex., I, 1451; Bardenhewer, Gesch. d. altkirchl. Litt. (Freiburg, 1902), II, 514.
FRANCIS W. GREY Transcribed by William D. Neville
The Catholic Encyclopedia, Volume ICopyright © 1907 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, March 1, 1907. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York
Fuente: Catholic Encyclopedia
Artemon
SEE MAINSAIL.
Artemon
a heretic; toward the end of the second century. Little is known of his history; even his name is sometimes given Artemon and sometimes Artemas. The principal sources of our scanty information are Eusebius, Eccl. Hist. v, 28, where he uses the name Artemon, and 7:30, where it is Artemas; Theodoret, lceret. Fab. Epit. ii, 4; Epiphanius, Her. lxv, 1, 4; Photius, Biblioth. 48. Eusebius cites names of writers against Artemon, and gives some hints of his doctrine as being the same with that of Theodotus the tanner, viz. that Christ was a mere man. Theodoret (1. c.) says that Artemon believed in God the creator, but asserted Christ to be a mere man; born of a virgin, however, and superior to the prophets. Eusebius speaks of Artemon and his followers as abandoning the Scriptures for “syllogisms, and geometry.” He states also that Paul of Samosata revived the heresy of Artemon. Schleiermacher (Theol. Zeitschrf,i 1822, iii, 295 sq.; translated by Moses Stuart in Bibl. Repository, v, 334 sq.) goes into a careful examination of the fragments of our knowledge about Artemon, and adopts the view previously given out by Gennadius of Marseilles, that Artemon was, in reality, a Sabellian. See also Lardner, Works, ii, 403 sq.; Schaffhausen, Historia Artemonis et Artemonitarum, Leipzig, 1737, 4to; Dorner, Doctrine of the Person of Christ, div. i, vol. ii, 8; Neander, Church History, i, 580.