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Updated: June 25, 2025
The Empress Faustina was herself an Arian, and the patroness of the sect. Milan was filled with its defenders, turbulent and insolent under the shield of the court. It was the headquarters of the sect at that time. Arianism was fashionable; and the empress had caused an edict to be passed, in the name of her son Valentinian, by which liberty of conscience and worship was granted to the Arians.
In the old times under Visigothic rule these people had greatly prospered, but the leniency that had been shown to them was succeeded by atrocious persecution, when the Visigoths abandoned their Arianism and became orthodox. The most inhuman ordinances were issued against them a law was enacted condemning them all to be slaves.
Echeloned behind Arianism are the other heresies in a network of fortified redoubts, strong points and support trenches. The church militant must make the furthest line her objective. If her advance stays at an intermediate point, she is exposed to cross-fire from the support trenches of the subsidiary heresies. The ground gained by the first assault proves untenable.
There is no middle between being essentially God and being a creature. Dr. Clarke cannot find a medium between orthodoxy and Arianism. He has declared against the consubstantiality and proper divinity of Christ as well as His co-eternity. He cannot be neutral. In condemning Arians he has condemned himself. Nay, he has gone further than the Arians.
He had found his account in abandoning conservatism for pure Arianism, and was now preparing to complete his victory by a new treachery to the Anomoeans. He had anathematized unlike at Seleucia, and now sacrificed Aetius to the Emperor's dislike of him. After this it became possible to enforce the prohibition of the Nicene of like essence. Meanwhile the final report arrived from Ariminum.
It will be seen that the genuine Nicene Creed here given differs in almost every clause from the so-called Nicene Creed of our Communion Service. Leaving, however, the spurious Nicene Creed till we come to it, let us see how the genuine Nicene Creed dealt with Arianism. Its central phrases are the two which refer to essence.
Nearly every point where the latter differs from the Lucianic is one specially emphasized by Cyril. If then the Lucianic creed represents the earlier conservatism, it follows that Cyril expresses the later views which had to be conciliated in 359. The Nicene was quite as strong in the city as Arianism had ever been at Alexandria.
It made their tenure of power uncertain and destined to disappear very soon at the hands of men in sympathy with the great Catholic body the troops led by the local governors of Northern France. We shall return to this matter of Arianism. But just let us follow the state of society as our grandson of Sidonius would have seen it at the beginning of the Dark Ages.
No heresy came merely as an abstract theory, but every one was a dramatic movement, an organisation, a camp, a deed and not merely a word. That made the struggle against it more difficult. Docetism, Nicolaism, Gnosticism, Chiliasm, Manichaism, Monatism, Monarchism, Monophysitism, Monotheletism, Arianism, Nestorianism every one of these terms means both a theory and a drama.
He passed from Calvinism to Arianism; and finally, in middle life, landed in that very broad form of Unitarianism by which his craving after a credible and consistent theory of things was satisfied.
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