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his people. He at once (362) summoned a council, in which Macedonianism [ Macedonius ], an offshoot from Arianism which applied the same line of argument to the Holy Spirit which had previously been applied to the Son, was condemned as well as Arianism. But Athanasius was wise and liberal enough to make overtures to the semi-Arians. Three men almost worthy to stand on a level with Athanasius himself had appeared among the Eastern bishops—men who were capable of negotiating on equal terms with that great and prescient theologian. These were Basil, afterwards bp. of Caesarea in Cappadocia, his brother Gregory, bp. of Nyssa, and the brilliant orator, poet, and thinker Gregory of Nazianus, who was the intimate friend of both. These men had some opinions in common with the less extreme members of the semi-Arian party, and were therefore quite ready to resume the work of conciliation which, as we have seen, had been attempted by Basil of Ancyra. Athanasius, on his part, was ready to accept the distinction mentioned above between οὐσία and ὑπόστασις, which had not been recognized at Nicaea. Before the death of Jovian (364), Acacias of Caesarea, who cannot be acquitted of being an unworthy intriguer or at best a time-server, came forward to make his peace by accepting the Nicene formula. On the death of Jovian the empire was divided between Valentinian and Valens, the former taking the West, the latter the East, under his charge. Valentinian, as a man unacquainted with theology, was naturally influenced by the general opinion in the West, which had remained decisively Nicene. Valens as naturally fell under the influence of the Eastern bishops, and the time was not yet ripe for their acceptance of the Nicene decision. The Anomoeans were still a powerful party, and so determined were they to enforce their views that they persecuted not only the orthodox but the semi-Arians and Macedonians. When the semi-Arians, with the permission of Valentinian, held a council at Lampsacus in 364, its decisions were set aside by Valens, whose hand had already been heavy on the Homoousians, and who now exiled the semi-Arian bishops. Four years later he dealt equally harshly with the Macedonians, who were terrified into imploring the help of the orthodox West, and endeavoured to secure it by promising Liberius that they would receive the Nicene Creed. But the latter replied in a letter in which he declared that the faith depended on the acceptance of the words hypostasis (in the sense in which it is used in the Nicene formula) and homoöusios. On the other hand, the dissensions which broke out between Eudoxius, patriarch of Antioch and afterwards of Constantinople and his Arian (or Anomoean) allies, drove both him and Valens into the arms of the Homoeans, in whose possession most of the churches were. But the affairs of the empire fell into confusion in the incompetent hands of Valens, and the influence of the Arian and Homoean parties was steadily waning. Athanasius died in 373, after a noteworthy attempt to cast his shield over his faithful supporter and friend Marcellus. The result was that Marcellus was |
acquitted, but his school disappeared with him (he died in 371), and the way lay clear for the conciliatory action of the three great Eastern leaders already mentioned. There was no theologian in Christendom who could withstand them. Among their opponents no concert reigned, but only confusion; their ascendancy was founded on court intrigue and imperial violence. Sozomen (H. E. vi. 6) tells us how Valentinian, while he stedfastly clung to orthodoxy, studiously refrained from harassing those opposed to it, and notes with disapproval the different course taken by Valens. The cause of genuine, practical Christianity suffered seriously under these divisions, intrigues, and acts of violence, and men of earnest and even indifferent minds were longing for peace. When Theodosius succeeded Valens in 379 (Valentinian was already dead) there was no force strong enough among the heretical factions to resist the coalition between the semi-Arians and the Nicenes. The West was united in support of the latter, the strength and patience of the divided East were exhausted. A council of 150 bishops—all Easterns—assembled at Constantinople, and the weary 56 years of conflict and confusion terminated in the acceptance of the symbol[1] which, in the East and West, is repeated whenever Christians who profess the Catholic faith meet for communion with one another and their Lord. Arianism had no moral strength with which to resist persecution. But it still lingered among the Goths for some centuries. They were not an educated race, and Ulphilas, who converted them to Christianity, was a missionary rather than a theologian. And so it came to pass in the end that, so far as this vital doctrine of the Christian faith is concerned, "they all escaped safe to land." The bibliography of this period is much the same as has been given in art. Arius, only that the Life of Constantine, by Eusebius Pamphili, is of course no longer available. The de Synodis of Athanasius passes in review the various councils and their creeds, from the Encaenia at Antioch to the councils of Ariminum and Seleucia. Various monographs connected with the history of this period will be found mentioned by Prof. Gwatkin in his Studies of Arianism, if the student wishes to go more deeply into the subject than is possible here. [J.J.L.] Arnobius, an eminent Latin apologist for Christianity. The records of his life are meagre and somewhat uncertain; consisting in a few brief notices by St. Jerome, and another by Trithemius, aided by his own few incidental allusions to himself. The outbreak of the last great persecution (303‒313) found Arnobius a professor of rhetoric at Sicca, in Africa. His reputation was high, and his pupils numerous and distinguished; among them was Lactantius. Arnobius was a sincere pagan; versed in schemes of philosophy; but none the less an unhesitating and even abject idolator. He was, moreover, active as a lecturer in attacks upon Christianity. The sight, however, of |
- ↑ It ends, however, as far as the council of Nicaea is concerned, with the words, "And I believe in the Holy Ghost."
