[Sidenote: Council of Constantinople (May 381).]

Thus was Arianism put down, as it had been set up, by the civil power.

Nothing now remained but to clear away the disorders which the strife had left behind. Once more an imperial summons went forth for a council to meet at Constantinople in May 381. It was a sombre gathering. The bright hope which lighted the Empire at Nicaea had long ago died out, and even the conquerors now had no more joyous feeling than that of thankfulness that the weary strife was coming to an end. Only a hundred and fifty bishops were present, all of them Easterns. The West was not represented even by a Roman legate. Amongst them were Meletius of Antioch, Gregory of Nyssa, Cyril of Jerusalem, Gregory of n.a.z.ianzus as elect of Constantinople, and Basil's unworthy successor, h.e.l.ladius of Caesarea. Timothy of Alexandria came later. The Semiarians mustered thirty-six under Eleusius of Cyzicus.

[Sidenote: Appointments of Gregory, Flavian, and Nectarius.]

The bishops were greeted with much splendour, and received a truly imperial welcome in the form of a new edict of persecution against the Manichees. Meletius of Antioch presided in the council, and Paulinus was ignored. Theodosius was no longer neutral between Constantinople and Alexandria. The Egyptians were not invited to the earlier sittings, or at least were not present. The first act of the a.s.sembly was to ratify the choice of Gregory of n.a.z.ianzus as bishop of Constantinople. Meletius died as they were coming to discuss the affairs of Antioch, and Gregory took his place as president. Here was an excellent chance of putting an end to the schism, for Paulinus and Meletius had agreed that on the death of either of them, the survivor should be recognised by both parties as bishop of Antioch. But the council was jealous of Paulinus and his Western friends, and broke the agreement by appointing Flavian, one of the presbyters who had sworn to refuse the office. Gregory's remonstrance against this breach of faith only drew upon him the hatred of the Eastern bishops. The Egyptians, on the other hand, were glad to join any attack on a nominee of Meletius, and found an obsolete Nicene canon to invalidate his translation from Sasima to Constantinople. Both parties were thus agreed for evil. Gregory cared not to dispute with them, but gave up his beloved Anastasia, and retired to end his days at n.a.z.ianzus. The council was not worthy of him. His successor was another sort of man. Nectarius, the praetor of Constantinople, was a man of the world of dignified presence, but neither saint nor student. Him, however, Theodosius chose to fill the vacant see, and under his guidance the council finished its sessions.

[Sidenote: Retirement of the Semiarians.]

The next move was to find out whether the Semiarians were willing to share the victory of the Nicenes. As they were still a strong party round the h.e.l.lespont, their friendship was important. Theodosius also was less of a zealot than some of his admirers imagine. The sincerity of his desire to conciliate Eleusius is fairly guaranteed by his effort two years later to find a scheme of comprehension even for the Anomoeans.

But the old soldier was not to be tempted by hopes of imperial favour.

However he might oppose the Anomoeans, he could not forgive the Nicenes their inclusion of the Holy Spirit in the sphere of co-essential deity. Those of the Semiarians who were willing to join the Nicenes had already done so, and the rest were obstinate. They withdrew from the council and gave up their churches like the Arians. They comforted themselves with those words of Scripture, 'The churchmen are many, but the elect are few.'[17]

[Footnote 17: Matt. xx. 16.]

[Sidenote: Close of the council.]

Whatever jealousies might divide the conquerors, the Arian contest was now at an end. Pontus and Syria were still divided from Rome and Egypt on the question of Flavian's appointment, and there were the germs of many future troubles in the disposition of Alexandria to look for help to Rome against the upstart see of Constantinople; but against Arianism the council was united. Its first canon is a solemn ratification of the Nicene creed in its original shape, with a formal condemnation of all the heresies, 'and specially those of the Eunomians or Anomoeans, of the Arians or Eudoxians (_h.o.m.oeans_), of the Semiarians or Pneumatomachi; of the Sabellians, Marcellians, Photinians, and Apollinarians.'

[Sidenote: The spurious Nicene creed.]

The bishops issued no new creed. Tradition indeed ascribes to them the spurious Nicene creed of our Communion Service, with the exception of two later insertions--the clause 'G.o.d of G.o.d,' and the procession of the Holy Spirit 'from the Son' as well as 'from the Father.' The story is an old one, for it can be traced back to one of the speakers at the council of Chalcedon in 451. It caused some surprise at the time, but was afterwards accepted. Yet it is beyond all question false. This is shown by four convergent lines of argument. In the first place, (1.) it is _a priori_ unlikely. The Athanasian party had been contending all along, not vaguely for the Nicene doctrine, but for the Nicene creed, the whole Nicene creed, and nothing but the Nicene creed. Athanasius refused to touch it at Sardica in 343, refused again at Alexandria in 362, and to the end of his life refused to admit that it was in any way defective.

Basil himself as late as 377 declined even to consider some additions to the incarnation proposed to him by Epiphanius of Salamis. Is it likely that their followers would straightway revise the creed the instant they got the upper hand in 381? And such a revision! The elaborate framework of Nicaea is completely shattered, and even the keystone clause 'of the essence of the Father' is left out. Moreover, (2.) there is no contemporary evidence that they did revise it. No historian mentions anything of the sort, and no single doc.u.ment connected with the council gives the slightest colour to the story. There is neither trace nor sign of it for nearly seventy years. The internal evidence (3.) points the same way. Deliberate revision implies a deliberate purpose to the alterations made. Now in this case, though we have serious variations enough, there is another cla.s.s of differences so meaningless that they cannot even be represented in an English translation. There remains (4.) one more argument. The spurious Nicene creed cannot be the work of the fathers of Constantinople in 381, because it is given in the _Ancoratus_ of Epiphanius, which was certainly written in 374. But if the council did not draw up the creed, it is time to ask who did. Everything seems to show that it is not a revision of the Nicene creed at all, but of the local creed of Jerusalem, executed by Bishop Cyril on his return from exile in 362. This is only a theory, but it has all the evidence which a theory can have--it explains the whole matter. In the first place, the meaningless changes disappear if we compare the spurious Nicene creed with that of Jerusalem instead of the genuine Nicene. Every difference can be accounted for by reference to the known position and opinions of Cyril. Thus the old Jerusalem creed says that the Lord '_sat_ down at the right hand of the Father;' our 'Nicene,' that he '_sitteth_.' Now this is a favourite point of Cyril in his _Catecheses_--that the Lord did not sit down once for all, but that he sitteth so for ever.

Similarly other points. We also know that other local creeds were revised about the same time and in the same way. In the next place, the occurrence of a revised Jerusalem creed in the _Ancoratus_ is natural.

Epiphanius was past middle life when he left Palestine for Cyprus in 368, and never forgot the friends he left behind at Lydda. We are also in a position to account for its ascription to the council of Constantinople. Cyril's was a troubled life, and there are many indications that he was accused of heresy in 381, and triumphantly acquitted by the council. In such a case his creed would naturally be examined and approved. It was a sound confession, and in no way heretical. From this point its history is clearer. The authority of Jerusalem combined with its own intrinsic merits to recommend it, and the incidental approval of the bishops at Constantinople was gradually developed into the legend of their authorship.

[Sidenote: The rest of the canons.]

The remaining canons are mostly aimed at the disorders which had grown up during the reign of Valens. One of them checks the reckless accusations which were brought against the bishops by ordering that no charge of heresy should be received from heretics and such like. Such a disqualification of accusers was not unreasonable, as it did not apply to charges of private wrong; yet this clerical privilege grew into one of the worst scandals of the Middle Ages. The forged decretals of the ninth century not only order the strictest scrutiny of witnesses against a bishop, but require seventy-two of them to convict him of any crime _except_ heresy. Another canon forbids the intrusion of bishops into other dioceses. 'Nevertheless, the bishop of Constantinople shall hold the first rank after the bishop of Rome, because Constantinople is New Rome.' This is the famous third canon, which laid a foundation for the ecclesiastical authority of Constantinople. It was extended at Chalcedon [Sidenote: 451.] into a jurisdiction over the whole country from Mount Taurus to the Danube, and by Justinian into the supremacy of the East.

The canon, therefore, marks a clear step in the concentration of the Eastern Church and Empire round Constantinople. The blow struck Rome on one side, Alexandria on the other. It was the reason why Rome withheld for centuries her full approval from the council of Constantinople.

[Sidenote: 1215.] She could not safely give it till her Eastern rival was humiliated; and this was not till the time of the Latin Emperors in the thirteenth century.

[Sidenote: Second edict defining orthodoxy.]

The council having ratified the Emperor's work, it only remained for the Emperor to complete that of the council. A new edict in July forbade Arians of every sort to build churches. Even their old liberty to build outside the walls of cities was now taken from them. At the end of the month Theodosius issued an amended definition of orthodoxy. Henceforth sound belief was to be guaranteed by communion, no longer with Rome and Alexandria, but with Constantinople, Alexandria, and the chief bishoprics of the East. The choice of bishops was decided partly by their own importance, partly by that of their sees. Gregory of Nyssa may represent one cla.s.s, h.e.l.ladius of Caesarea the other. The omissions, however, are significant. We miss not only Antioch and Jerusalem, but Ephesus and Hadrianople, and even Nicomedia. There is a broad s.p.a.ce left clear around the Bosphorus. If we now take into account the third canon, we cannot mistake the Asiatic policy of endeavouring to replace the primacy of Rome or Alexandria by that of Constantinople.

[Sidenote: The Novatians.]

The tolerance of Theodosius was a little, though only a little, wider than it seems. Though the Novatians were not in communion with Nectarius, they were during the next half century a recognised exception to the persecuting laws. They had always been sound as against Arianism, and their bishop Agelius had suffered exile under Valens. His confession was approved by Theodosius, and several of his successors lived on friendly terms with liberal or worldly patriarchs like Nectarius and Atticus. They suffered something from the bigotry of Chrysostom, something also from the greed of Cyril, but for them the age of persecution only began with Nestorius in 428.

[Sidenote: Decay of Arianism.]

So far as numbers went, the cause of Arianism was not even yet hopeless.

It was still fairly strong in Syria and Asia, and counted adherents as far west as the banks of the Danube. At Constantinople it could raise dangerous riots (in one of them Nectarius had his house burnt), and even at the court of Milan it had a powerful supporter in Valentinian's widow, the Empress Justina. Yet its fate was none the less a mere question of time. Its cold logic generated no such fiery enthusiasm as sustained the African Donatists; the newness of its origin allowed no venerable traditions to grow up round it like those of heathenism, while its imperial claims and past successes cut it off from the appeal of later heresies to provincial separatism. When, therefore, the last overtures of Theodosius fell through in 383, the heresy was quite unable to bear the strain of steady persecution.

[Sidenote: Teutonic Arianism: (1.) In the East.]

But if Arianism soon ceased to be a power inside the Empire, it remained the faith of the barbarian invaders. The work of Ulfilas was not in vain. Not the Goths only, but all the earlier Teutonic converts were Arians. And the Goths had a narrow miss of empire. The victories of Theodosius were won by Gothic strength. It was the Goths who scattered the mutineers of Britain, and triumphantly scaled the impregnable walls of Aquileia; [Sidenote: 388.] the Goths who won the hardest battle of the century, and saw the Franks themselves go down before them on the Frigidus. [Sidenote: 394.] The Goths of Alaric plundered Rome itself; the Goths of Ganas entered Constantinople, though only to be overwhelmed and slaughtered round the vain asylum of their burning church.

[Sidenote: (2.) In the West.]

In the next century the Teutonic conquest of the West gave Arianism another lease of power. Once more the heresy was supreme in Italy, and Spain, and Africa. Once more it held and lost the future of the world.

To the barbarian as well as to the heathen it was a half-way halt upon the road to Christianity; and to the barbarian also it was nothing but a source of weakness. It lived on and in its turn perpetuated the feud between the Roman and the Teuton which caused the destruction of the earlier Teutonic kingdoms in Western Europe. The provincials or their children might forget the wrongs of conquest, but heresy was a standing insult to the Roman world. Theodoric the Ostrogoth may rank with the greatest statesmen of the Empire, yet even Theodoric found his Arianism a fatal disadvantage. And if the isolation of heresy fostered the beginnings of a native literature, it also blighted every hope of future growth. The Goths were not inferior to the English, but there is nothing in Gothic history like the wonderful burst of power which followed the conversion of the English. There is no Gothic writer to compare with Bede or Caedmon. Jordanis is not much to set against them, and even Jordanis was not an Arian.

[Sidenote: Fall of Teutonic Arianism.]

The sword of Belisarius did but lay open the internal disunion of Italy and Africa. A single blow destroyed the kingdom of the Vandals, and all the valour of the Ostrogoths could only win for theirs a downfall of heroic grandeur. Sooner or later every Arian nation had to purge itself of heresy or vanish from the earth. Even the distant Visigoths [Sidenote: 589.] were forced to see that Arians could not hold Spain.

The Lombards in Italy were the last defenders of the hopeless cause, and they too yielded a few years later to the efforts of Pope Gregory and Queen Theudelinda. [Sidenote: 599.] Of Continental Teutons, the Franks alone escaped the divisions of Arianism. In the strength of orthodoxy they drove the Goths before them on the field of Vougle, [Sidenote: 507.] and brought the green standard of the Prophet to a halt upon the Loire. [Sidenote: 732.] The Franks were no better than their neighbours--rather worse--so that it was nothing but their orthodoxy which won for them the prize which the Lombard and the Goth had missed, and brought them through a long career of victory to that proud day of universal reconciliation [Sidenote: 800.] when the strife of ages was forgotten, and Arianism with it--when, after more than three hundred years of desolating anarchy, the Latin and the Teuton joined to vindicate for Old Rome her just inheritance of empire, and to set its holy diadem upon the head of Karl the Frank.

[Sidenote: Conclusion.]

Now that we have traced the history of Arianism to its final overthrow, let us once more glance at the causes of its failure. Arianism, then, was an illogical compromise. It went too far for heathenism, not far enough for Christianity. It conceded Christian worship to the Lord, yet made him no better than a heathen demiG.o.d. It confessed a Heavenly Father, as in Christian duty bound, yet identified Him with the mysterious and inaccessible Supreme of the philosophers. As a scheme of Christianity, it was overmatched at every point by the Nicene doctrine; as a concession to heathenism, it was outbid by the growing worship of saints and relics. Debasing as was the error of turning saints into demiG.o.ds, it seems to have shocked Christian feeling less than the Arian audacity which degraded the Lord of saints to the level of his creatures. But the crowning weakness of Arianism was the incurable badness of its method. Whatever were the errors of Athanasius--and in details they were not a few--his work was without doubt a faithful search for truth by every means attainable to him. He may be misled by his ignorance of Hebrew or by the defective exegesis of his time; but his eyes are always open to the truth, from whatever quarter it may come to him. In breadth of view as well as grasp of doctrine, he is beyond comparison with the rabble of controversialists who cursed or still invoke his name. The gospel was truth and life to him, not a mere subject for strife and debate. It was far otherwise with the Arians. On one side their doctrine was a ma.s.s of presumptuous theorizing, supported by alternate sc.r.a.ps of obsolete traditionalism and uncritical text-mongering; on the other it was a lifeless system of spiritual pride and hard unlovingness. Therefore Arianism perished. So too every system, whether of science or theology, must likewise perish which presumes like Arianism to discover in the feeble brain of man a law to circ.u.mscribe the revelation of our Father's love in Christ.

CHRONOLOGICAL TABLE.

269. Claudius defeats the Goths at Naissus.

272. Aurelian defeats Zen.o.bia.

284-305. Diocletian.

Cir. 297. Birth of Athanasius.

303-313. The great persecution.

306-337. Constantine (in Gaul).

311. First edict of toleration (by Galerius).

312-337. Constantine (in Italy).

312. Second edict of toleration (from Milan).

314. Council of Arles, on the Donatists, &c.

315-337. Constantine (in Illyric.u.m).

Cir. 317. Athanasius _de Incarnatione Verbi Dei_.

Cir. 318. Outbreak of Arian controversy.

323-337. Constantine (in the East).

325 (June). Council of Nicaea.