wine and pretend one had absorbed divinity, to give candles rather than the heart, to shave the head and retain the scheming privacy of the brain inside it! The world was full of such evasive philosophy and theological stuff in the opening centuries of the Christian era. It is not for us here to enlarge upon the distinctive features of Neoplatonism, Gnosticism, Philonism, and the like teachings which abounded in the Alexandrian world. But it was all one world with that in which the early Christians were living. The writings of such men as Origen, Plotinus, and Augustine witness to the inevitable give and take of the time.
Jesus called himself the Son of God and also the Son of Man; but he laid little stress on who he was or what he was, and much upon the teachings of the Kingdom. In declaring that he was more than a man and divine, Paul and his other followers, whether they were right or wrong, opened up a vast field of argument. Was Jesus God? Or had God created him? Was he identical with God or separate from God? It is not the function of the historian to answer such questions, but he is bound to note them, and to note how unavoidable they were, because of the immense influence they have had upon the whole subsequent life of western mankind. By the fourth century of the Christian Era we find all the Christian communities so agitated and exasperated by tortuous and elusive arguments about the nature of God as to be largely negligent of the simpler teachings of charity, service, and brotherhood that Jesus had inculcated.
The chief views that the historian notices are those of the Arians, the Sabellians, and the Trinitarians. The Arians followed Arius, who taught that Christ was less than God; the Sabellians taught that he was a mode or aspect of God; God was Creator, Saviour, and Comforter just as one man may be father, trustee, and guest; the Trinitarians, of whom Athanasius was the great leader, taught that the Father, the Son, and the Holy Ghost were three distinct Persons, but one God. The reader is referred to the Athanasian Creed[1] for the exact expression of the latter mystery, and for the alarming consequences to him of any failure to grasp and believe it. To Gibbon he must go for a derisive statement of these con-
- ↑ In any prayer book of the Episcopalian Church. The Athanasian Creed embodies the view of Athanasius, but probably was not composed by him.
