MONOD, THEODORE: French Reformed, son of the preceding; b. in Paris Nov. 6, 1836. He studied law 1855-58; accompanied his father to the United States, and was converted in New York Apr., 1858; studied theology in the Western Theological Seminary, Allegheny, Pa., 1858-60; preached among the French Canadians in Illinois, 1860-63; was his father's successor at the Chapelle du Nord, Paris, 1864-75; traveling agent for home mission work in France, 1875--78; and became pastor of the tglise Reform6e, Paris, in 1878. From 1875 to 1879 he edited Le LiLErateur, later absorbed in the Bul letin de la mission intirieure. His writings embrace: Regardant d Jisua (Paris, 1862; Eng. transl., Looking to Jesus, New York, 1864); Le Chritien et sa croix (Lausanne, 1865); The Gift of God (London, 1876; French, Le Don de Dim, Paris, 1877); Life

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More Abundant (London, 1881); Loin du Nid, posies (Paris, 1882); Crumfats avec Christ (1883); Au vent la voile, posies (1898).

MONOGRAM OF CHRIST. See Jesus Christ, Monogram of.

MONOIMOS: Arabian Gnostic; known only from the Refutatio of Hippolytus (VIII., V.-viii., X., xiii.; Eng. transl. in ANF, v. 120-122, 146). His system, in so far as it is determined, is a mixture of Pythagorism and Biblical conceptions. The Supreme Being is the unborn and perfect " Man "; and from him the Son of Man proceeded, not in the way of procreation, but as light proceeds from fire. The perfect Man has for his symbol the " one iota "; and is, therefore, a monad. But as iota is the Greek numerical symbol for 10, he is likewise dekas, a decad. Men imagine, indeed, that the Son of Man is born of woman; but all who are involved in this error are powerless to apprehend his beauty. (The argument of Monolmos reflects an acute phase of docetism, if it be not an utter rejection of the historic Christ.) The world is created not by the Son of Man, but by the hexad, contained in the decad. This thought is based upon the Mosaic narrative of the six days of labor, and is an obvious attempt tb derive the world otherwise than from the Supreme Being, yet it does not attempt to offset him dualistically. Monolmos construed the Old Testament allegorically. His use of the New Testament appears from the circumstance that he cites Matt. v. 18.

R. Liechtenhan.