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the changes of opinion most bewildering. Court intrigue occupies a prominent place in the history. Yet it gradually became clear, as far as the march of opinion was concerned, that the West was irrevocably attached to the views of Athanasius, while in the East opinion was divided and variable, and the court influence grew more decisive on the progress of events in proportion as the power of Constantius increased. The second period was that between the councils of Sardica and Ariminum (Rimini, in Italy) in 359, during which opinion was gradually settling down into three distinct forms, which may be roughly described as the orthodox, the semi-Arian, and the Arian view. The last period, that between 359 and 381, is that during which Homoeanism and Anomoeanism (see below) became gradually discredited, while Homoiousians and orthodox approximated by degrees, until the final victory of the Nicene symbol at Constantinople. The ferment of opinion may be gauged by the fact that the historian Socrates gives no less than ten forms of creed—eleven if we count that presented at Nicaea by Eusebius of Caesarea—which were produced at various councils in hope of settling the controversy. But the Nicenes remained firmly attached to the creed of Nicaea, while their opponents were divided into three groups—the Anomoeans, or Arians proper, who taught the unlikeness of the nature of the Son to that of the Father; the Homoeans, who believed the Son's nature to bear only a general resemblance to that of the Father; and the Homoiousians, who believed in the similarity (but not the identity) of the essence of the Son to that of the Father. These last are also called semi-Arians.

The first important step in the history of the controversy after the death of Arius was the return of Athanasius to his diocese (337) permitted by Constantine II., in whose division of the empire Egypt lay. But he was not suffered to remain long unmolested. In 340 Constantine II. died, and Eusebius of Nicomedia, the ablest of Athanasius's antagonists, contrived to get himself removed to Constantinople after the death of the bishop, Alexander. His proximity to the emperor secured to him the leading influence in affairs ecclesiastical. The orthodox party had elected Paul as their bishop, but Eusebius contrived to get this election annulled, and to secure the vacant post for himself. He "left no stone unturned," as the historian Socrates puts it, to overthrow one whom he had long regarded as a rival. A council was assembled at Antioch (338‒339) in which the old charges were revived against Athanasius, and which confirmed his sentence of deposition from his see. Athanasius was expelled in the spring of 339; and after a third Eusebius (afterwards bp. of Emesa), a man of principle and character, had declined to take his place, one Gregory was appointed, who speedily became unpopular in consequence of his violence and cruelty. Eusebius Pamphili of Caesarea, who would undoubtedly, had he survived, have been a moderating force, died about this time, and was succeeded by Acacius, who played a prominent part in the subsequent proceedings, but lacked the special

knowledge of Church history, as well as the experience and judgment, of his celebrated predecessor. Athanasius fled to Rome, and thus brought its bishop Julius on the scene. Julius acted with spirit and discretion. He summoned a synod of 50 bishops of the West, who annulled the deposition of Athanasius, and acquitted him of all the charges against him. He further transmitted to Antioch a strong remonstrance against the inconsistency and unfairness of the proceedings at the council held there. The Eastern bishops, however, were not to be deterred from their course by his representations. At the council held at the dedication (encaenia) of a church at Antioch in 341, the sentence on Athanasius was confirmed, and after the rejection of a creed of distinctly Arian tendencies, a new creed, either composed by Lucian the Martyr or by his disciple Asterius, was brought forward as a substitute for the symbol of Nicaea. It rejected the expression ὁμοούσιον, but it as emphatically rejected Arianism by declaring the Son to be unchangeable and unalterable, and by adding that He was "the Image of the essence, the power, the will, and the glory of the Father." But Eusebius had not thrown over the symbol of Nicaea for such a halting substitute as this. On the other hand, Athanasius did not fail to point out that the language of the creed of Lucian was not more that of Scripture than was the language of the creed of Nicaea. The court party, whose object was simply to produce a formula which would, as they thought, meet the emperor's views by putting a stop to controversy, endeavoured to force another creed on the council, but in vain. This additional creed was a compromise pure and simple, enshrining no truth, although in form corresponding as nearly to the Nicene formula as possible. Its supporters then put the document into the hands of Constans, emperor of the West, who had demanded the assembling of another general council. The West had been roused by the proceedings at Antioch, and Constantius, now engaged in a war with Persia, dared not refuse. The able leader of the dissentients, however, Eusebius of Nicomedia, was now dead, and the leadership had fallen into the hands of Ursacius and Valens, who were mere opportunists. To their dismay and that of their party, it was settled that the council should be held at Sardica, in Dacia, just within the limits of the Western empire. Thither, in 343, the deputies repaired. But the courtiers perceived that there was no chance whatever of forcing their views upon a phalanx consisting, as it is now thought, of about 100 Western bishops devoted to the decisions of Nicaea. So they left Sardica in haste, and betook themselves to Philippopolis, a city just across the Eastern border. There, after declaring that the decrees of one council cannot be revised by another, they began inconsistently to revise the decrees of former councils, and to hurl charges against the venerated Fathers of the West, Hosius and Julius. The Westerns at Sardica, meanwhile, had once more acquitted Athanasius and his allies, and had rejected the Eastern formulae, as leaning to the Gnostic doctrine of successive emanations from the