§ 33.5. =The Noëtians and Hippolytus.=--The Patripassian standpoint was maintained also by =Noëtus= of Smyrna, who summed up his Christological views in the sentence: the Son of God is His own, and not another’s Son. One of his pupils, _Epigonus_, in the time of bishop Zephyrinus brought this doctrine to Rome, where a Noëtian sect was formed with Cleomenes at its head. Sabellius too, who in A.D. 215 came to Rome from Ptolemais in Egypt, attached himself to it, but afterwards constructed an independent system of doctrine in the form of a more speculative Modalism. The most vigorous opponent of the Noëtians was the celebrated presbyter =Hippolytus= (§ 31, 3). He strongly insisted upon the hypostasis of the Son and of the Spirit, and claimed for them divine worship. But inasmuch as he maintained in all its strictness the unity of God, he too was unable to avoid subordinating the Son under the Father. The Son, he taught, owed His hypostasizing to the will of the Father; the Father commands and the Son obeys; the perfect Logos was the Son from eternity, but οὐ λόγος ὡς φωνὴ, ἀλλ’ ἐνδιάθετος τοῦ πάντος λογισμός, therefore in a hypostasis, which He became only at the creation of the world, so that He became perfect Son first in the incarnation. Bishop Zephyrinus, on the other hand, was not inclined to bear hard upon the Noëtians, but sought in the interests of peace some meeting-point for the two parties. The conflagration fairly broke out under his successor, Callistus (A.D. 217-222; comp. § 41, 1). Believing that truth and error were to be found on both sides he defined his own position thus: God is a spirit without parts, filling all things, giving life to all, who as such is called Logos, and only in respect of name is distinguished as Father and Son. The Pneuma become incarnate in the Virgin is personally and essentially identical with the Father. That which has thereby become manifest, the man Jesus, is the Son. It therefore cannot be said that the Father as such has suffered, but rather that the Father has suffered in and with the Son. Decidedly Monarchian as this formula of compromise undoubtedly is, it seems to have afforded the bridge upon which the official Roman theology crossed over to the homoousian Hypostasianism which forty years later won the day (§ 33, 7). Among the opposing parties it found no acceptance. Hippolytus denounced the bishop as a Noëtian, while the Noëtians nicknamed him a Dytheist. The result was that the two party leaders, Sabellius and Hippolytus, were excommunicated. The latter formed the company of his adherents in Rome into a schismatic sect.