τῆς μοναρχίας τοῦ θεοῦ.  See note on the title of Cat. VI.  Praxeas made use of the term “Monarchy” to exclude the Son (and the Spirit) from the Godhead.  Tertullian in his treatise against Praxeas maintains the true doctrine that the Son is no obstacle to the “Monarchy,” because He is of the substance of the Father, does nothing without the Father’s will, and has received all power from the Father, to Whom He will in the end deliver up the kingdom.  In this sense Dionysius, Bishop of Rome, speaks of the Divine Monarchy as “that most sacred doctrine of the Church of God.”  Compare Athanas. de Decretis, Nic. Syn. c. vi. § 3 and Dr. Newman’s note.  In Orat. iv. c. Arian. p 606 (617), Athanasius derives the term from ἀρχή, in the sense of “beginning:”  οὕτως μία ἀρχὴ θεότητος καὶ οὐ δύο ἀρχαί, ὅθεν κυρίως καὶ μοναρχία ἐστίν.  See the full discussion of Monarchianism in Athanasius, p. xxiii. ff. in this series, and Newman’s Introduction to Athan. Or. iv.