men and parties had more influence in its dominance and extension than theological arguments. Although for long periods Arianism was the recognised religion of Eastern Christendom, this was mainly because the plots of diplomacy had secured for it imperial favour. A majority of the bishops of the Greek portion of the Church were Arian for a time, but only because the adherents of the opposite party had been violently deposed by acts of despotism and their successors thrust into their sees and imposed upon their flocks against the will of the people. There is nothing to show that the main body of the Church in the East was ever Arian; and certainly this was never the case in the West. Lastly, we must notice how the Arians obtained support from an unexpected quarter quite adventitiously, by the adhesion of the Meletians. These people, the party of Meletius, a bishop of Lycopolis, the modern Assiūt—in the fourth century second only in importance to Alexandria, who had been condemned purely on grounds of discipline and apart from any suspicion of doctrinal error, threw in their lot with the Arians, and so helped to swell the body of the heretics in common opposition to the dominant majority.
Fortified by the encouragement he had obtained when on his travels, Arius returned to Alexandria and organised a church of his followers in defiance of his bishop. This was an act of independence which could only be regarded by an ecclesiastic as one of rebellion. The crisis was becoming acute. So widespread was the quarrel now, and so bitter the spirit it was engendering, that it became a matter of serious concern to Constantine. This is a plain proof of its great importance.
Here is a pitiable situation indeed, a most painful instance of the irony of history. No sooner has peace been established between State and Church than the State interferes to preserve the peace of the Church. Still half a pagan, quite a novice, in character sadly below the Christian standard, the recently converted emperor finds
