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By Archibald Robertson.
128 Pages (Part I)
Page 18
3 (2). The situation after the Council of Nicaea.
The council (a) had testified, by its horrified and spontaneous rejection of it, that Arianism was a novelty subversive of the Christian faith as they had received it from their fathers. They had (b) banished it from the Church by an inexorable test, which even the leading supporters of Arius had been induced to subscribe. In the years immediately following, we find (c) a large majority of the Eastern bishops, especially of Syria and Asia Minor, the very regions whence the numerical strength of the council was drawn, in full reaction against the council; first against the leaders of the victorious party, eventually and for nearly a whole generation against the symbol itself; the final victory of the latter in the East being the result of the slow growth of conviction, a growth independent of the authority of the council which it eventually was led to recognise. To understand this paradox of history, which determines the whole story of the life of Athanasius as bishop, it is necessary to estimate at some length the theological and ecclesiastical situation at the close of the council: this will best be done by examining each point in turn (a) the novelty of Arianism, (b) the homoousion as a theological formula, (c) the materials for reaction.
(a) 'Arianism was a new doctrine in the Church' (Harnack, p. 218); but it claimed to be no novelty. And it was successful for a long time in gaining 'conservative' patronage. Its novelty, as observed above, is sufficiently shewn by its reception at the Council of Nicaea. But no novelty springs into existence without antecedents. What were the antecedents of Arianism? How does it stand related to the history within the Church of the momentous question, 'What think ye of Christ?'
Reference address : https://elpenor.org/athanasius/athanasius-life-arianism.asp?pg=18