able to accomplish the more difficult task of settling the positive creed of the Church. And yet Athanasius was far too real and large-minded to care much for the mere phrases of any creed. It is a significant fact that while he is the indomitable champion of the Nicene ideal, he rarely uses in his writings the term that became the watchword of the Nicene party and their battle-cry in conflict with opponents—the word Homoousios.[1] At an early stage of the discussion the Arians saw that there was no chance of their own specific phrases being allowed by the council. Accordingly they fell back on Scripture language. In their simplicity the majority of the Fathers seemed disposed to acquiesce in this way out of the difficulty. Then a bombshell was thrown into the meeting in the shape of a letter from Eusebius of Nicomedia, declaring the assertion that the Son was uncreated to be equivalent to saying that He was of one essence (homoousios) with the Father. The assembly seized on the word; it was just what they wanted. The Son was of one essence with the Father. So the fight raged round this word. Here the Arians had a certain advantage over their opponents. There was a taint of heresy about it. We first meet with it in a description of the notions of the Gnostic Valentinus.[2] And although, according to Pamphilus, it was used by Origen, and Tertullian employs the Latin equivalent of the relation of the Son to the Father,[3] it had been subsequently condemned in a synod at Antioch in connection with the heresy of Paul of Samosata, either as descriptive of his own idea of the Godhead, or in repudiation of Sabellian tendencies by his opponents. Thus the Arians were able to appeal to precedent, and pose as conservatives, when really appealing to prejudice. These two courses—the claim to use only Bible language in opposition to the defining phrases of scientific theology, and the objection to a dubious term as a dangerous innovation in the language of the Church—gave Eusebius and his friends some hold on the majority of
- ↑ ὁμοούσιος.
- ↑ See Irenæus, Adv. Hær. i. 1.
- ↑ Unitate Substantiæ, Apol. xxi.; cf. Adv. Praxean. ii.
