§ 33.4. =Praxeas and Tertullian.=--Patripassianism, which represented the Father Himself as becoming man and suffering in Christ, may be characterized as the precursor and first crude form of Modalism. It also had its origin during the 2nd cent., in that same intellectually active church of Asia Minor, and from thence the movement spread to Rome, where after a long and bitter struggle it secured a footing in the 3rd cent.--=Praxeas=, a confessor of Asia Minor and opponent of Montanism, was its first representative at Rome, where unopposed he expounded his views about A.D. 190. As he supported the Roman bishop Victor in his condemnation of Montanism (§ 40, 2), so he seems to have won the bishop’s approval for his Christological theory.[92] Perhaps also the excommunication which was at this time uttered against the dynamic Monarchian, Theodotus the Elder, was the result of the bishop’s change of views. From Rome Praxeas betook himself, mainly in the interest of his Anti-Montanist crusade, to Carthage, and there also won adherents to his Christology. Meanwhile, however, Tertullian returned to Carthage, and as a convert to Montanism, hurled against Praxeas and his followers a controversial treatise, in which he laid bare with acute dialectic the weaknesses and inconsistencies, as well as the dangerous consequences of their theory. Just like the Alogians, Praxeas and his adherents refused to admit the doctrine of the Logos into their Christology, and feared that it in connection with the doctrine of the hypostasis would give an advantage to Gnosticism. In the interests of monotheism, as well as of the worship of Christ, they maintained the perfect identity of Father and Son. God became the Son by the assumption of the flesh; under the concept of the Father therefore falls the divinity, the spirit; under that of the Son, the humanity, the flesh of the Redeemer.--=Tertullian= himself in his Hypostasianism had not wholly got beyond the idea of subordinationism, but he made an important advance in this direction by assuming three stages in the hypostasizing of the Son (_Filiatio_). The first stage is the eternal immanent state of being of the Son in the Father; the second is the forthcoming of the Son alongside of the Father for the purpose of creating the world; and the third is the going forth of the Son into the world by means of the incarnation.