Messalianism was a heretical Christian sect that arose in Mesopotamia and Syria in the 4th century AD. The Messalians, also known as Euchites or Entusiasts, were condemned as heretics by several church councils in the 4th century.
The main beliefs and practices of Messalianism were:
Prayer as the Central Focus
The Messalians emphasiszed ceaseless prayer and ascetic practices as the central goal of the Christian life. They were called “those who pray” and believed that perpetual prayer was necessary to drive out the innate demonic influence they believed was inside each person (James 4:7). The Messalians took Paul’s exhortation to “pray without ceasing” (1 Thessalonians 5:17) to an extreme literal interpretation.
Rejection of Sacraments and Ecclesiastical Authority
The Messalians rejected the sacraments, ecclesiastical offices and authority of institutional churches. They claimed that through ceaseless prayer, the Holy Spirit alone could provide grace and salvation. The Messalians believed sacraments like baptism and the Eucharist were unnecessary for those who devoted themselves to constant prayer.
Dualism
The Messalians were dualistic, teaching that each person had a demonic nature dwelling inside them alongside their God-given soul. They claimed only by rigorous asceticism, renunciation of material possessions and ceaseless prayer could a person drive out the evil inside the flesh and attain salvation.
Antinomianism
Since they believed salvation came through prayer alone, not deeds, the Messalians tended towards antinomianism – the idea that moral laws and norms did not apply to those saved by grace. This led many Messalians to flout social and ecclesiastical conventions in the name of spiritual freedom.
Veneration of Founders
The Messalians treated their founders, Dadoes, Sabas and Adelphius almost as saints and prophets. The teachings and sayings of these founders were highly revered among the sect.
Origins
Messalianism may have arisen in the late 3rd century in Mesopotamia. The origins are uncertain, but some scholars believe it arose among monks in the region who took Paul’s teaching on grace to an extreme. The loose structure of Messalian congregations also suggests the movement originated in rural areas of Mesopotamia and Syria away from established churches.
The founders Dadoes and Sabas are believed to have studied under the Syrian ascetic Maro and founded conventicles of Messalians in Mesopotamia in the late 3rd century. By the early 4th century, the movement had spread to Asia Minor, Thrace, and western Syria. The Council of Side condemned Messalians in 383 AD.
Main Centers and Figures
Though loosely organized, some main centers and figures of 4th century Messalianism included:
– Edessa – an early center where some Messalians entered into disputes with ecclesiastical authorities
– Maro the Syrian – an ascetic whose followers allegedly founded some of the first Messalian groups
– Adelphius – one of the main founders and teachers of Messalian doctrines
– Sabas – another founder and teacher who taught with Adelphius
– Dadoes – an early leader who studied under Maro and spread Messalian teachings
– Lampetius – a leading Messalian teacher in the late 4th century
– Marc the Deacon – a convert to Messalianism who attacked church leaders
Persecution by Church Authorities
The unorthodox beliefs and practices of the Messalians quickly brought them into conflict with church authorities. As early as the 340s AD, the Council of Gangra in Asia Minor condemned Eustathius of Sebaste for teachings that aligned with Messalian ideas.
In 365 AD, the Council of Lampsacus condemned Messalian doctrines as heretical. The Third Council of Saragossa and the Second Council of Constantinople in the 380s AD also condemned Messalianism.
Imperial laws were enacted against the Messalians in the late 4th century leading to fines, banishment and even death penalties. Despite persecutions, Messalianism continued to spread for several centuries. The Council of Ephesus in 431 AD and the Council of Chalcedon in 451 AD both continued to condemn Messalianism.
Main Beliefs Critiqued as Heretical Teachings
Church leaders gave detailed critiques explaining why they condemned Messalian doctrines as false and heretical:
Automatic Operation of the Holy Spirit
Critics condemned the Messalian belief that the indwelling of the Holy Spirit did not require baptism or sacraments, but occurred automatically through ceaseless prayer alone. Critics argued this denied the need for baptism, communion and other means of grace. (Matthew 28:19, Acts 2:38)
Dualism
The church fathers saw the radical dualism of the Messalians as a form of Gnostic heresy. They denied that humanity had an inherently evil demonic nature that had to be expelled through extreme asceticism. (Genesis 1:27, 1 Timothy 4:1-5)
Rejecting Ecclesiastical Offices and Sacraments
The church authorities insisted the rejection of priests, bishops and sacraments was contrary to apostolic order and teaching. (1 Timothy 3:1-13, Matthew 26:26-28, Titus 1:5-9)
Antinomianism
The supposed antinomian tendencies of Messalians were condemned for rejecting biblical standards of holiness and sexual morality. (1 Thessalonians 4:3-8, Galatians 5:13-25)
False Teachers
The veneration of founders like Dadoes and Sabas was seen as unbiblical. Church leaders condemned Messalian teachers as false prophets promoting doctrines contrary to the apostles’ teachings. (2 Peter 2:1-3)
Parallels with Other Heterodox Groups
Modern scholars have noted parallels between Messalianism and earlier groups deemed heretical by church authorities:
Encratites – An ascetic 2nd century sect that condemned marriage and meat-eating. Messalian asceticism resembled some Encratite practices.
Euchites – A 3rd century sect in Mesopotamia that emphasized prayer and may have influenced Messalianism.
Bogomils – A later medieval dualistic sect in the Balkans with possible Messalian origins.
Euchites – Some connect Messalians to the 4th century Euchites condemned at Constantinople.
Paulicians – An Armenian sect from the 7th century onward that venerated Paul and rejected institutional churches.
Despite parallels with earlier groups, Messalianism remained a distinct movement within its 4th century Syrian context.
Later Influence on Monasticism and Hesychasm
Though condemned as heretical, Messalian emphasis on ceaseless prayer and asceticism did influence later Christian traditions:
Hesychasm – The mystical prayer tradition in Eastern Orthodoxy emphasized the psychophysical technique of hesychastic prayer. Some argue this was influenced by earlier Messalian prayer practices.
Monasticism – Messalian conventicles and ascetic communities may have influenced development of solitary monasticism in Syria and nearby regions.
So while deemed heretical, Messalianism contributed to traditions like hesychasm that were eventually accepted by mainstream Eastern Christianity.
Decline of Messalianism
Messalianism likely declined for several reasons by the 7th century:
– Persecution by imperial and ecclesiastical authorities
– Competition with orthodox churches that offered sacraments and structure
– Absorption into other mystical and monastic movements
– Migration of adherents to eastern regions like Armenia
Small Messalian groups may have persisted into the medieval era, but ceased to be a large recognizable movement. Elements of their practices influenced later Christian mysticism.
Conclusion
In summary, Messalianism was a 4th century Christian sect defined by an extreme emphasis on ceaseless prayer, asceticism, antinomianism and rejection of institutions. It was deemed heretical by both imperial and church authorities. Messalianism declined under persecution but contributed practices that influenced later Orthodox mysticism and monasticism even as its core theology was rejected. Traces remained but it ceased to be a distinct large-scale movement by the late Middle Ages.