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Updated: September 9, 2025
Have you then ever seene such another monster? He was begott surely in the wane of the moone, When Natures tooles were at laime Vulcans forge A sharpning, that she was forced to shake this lumpe together. Bon. What man for heavens sake could your nicenes fancy? Clar. Not you of all that ever I beheld. Bel. And why, good wisdome? Clar. Nay, do not scratch me because he is your choyse, forsooth.
Arians and Nicenes were still parties inside the church rather than distant sects. They still used the same prayers and the same hymns, still worshipped in the same buildings, still commemorated the same saints and martyrs, and still considered themselves members of the same church.
The word had a Sabellian history, and was used by Marcellus in a Sabellian sense, so that it was justly discredited as Sabellian. Had it stood alone, the creed would have been Sabellian; but at Nicæa it was checked by from the essence. When the later Nicenes, under Semiarian influence, came to give the word another meaning, the check was wisely removed.
His terms were prudently declined, for the Arians were a minority even in the congregation of Leontius. The old Arian needed all his caution to avoid offence. 'When this snow melts, touching his white head, 'there will be much mud. Nicenes and Arians made a slight difference in the doxology; and Leontius always dropped his voice at the critical point, so that nobody knew what he said.
Of the Nicenes too, we hear nothing directly, but they seem glanced at in the complaint that whereas in former times heresy was open, the church is now full of secret heretics.
Paulinus added his signature to the decisions of Alexandria, but Meletius was thrown back on his old connection with Acacius. Henceforth the rising Nicene party of Pontus and Asia was divided from the older Nicenes of Egypt and Rome by this unfortunate personal question. Julian could not but see that Athanasius was master in Egypt.
The Anomoeans leaned to the side of Acacius. They had no favour to expect from Nicenes or Semiarians, but to the Homoeans they could look for connivance at least. The Semiarians were therefore obliged to draw still closer to the Nicenes. Here came in Hilary of Poitiers.
Arianism was a thing of yesterday and had no principle of life, and therefore it vanished in the crash of Hadrianople. The Homoean supremacy had come to rest almost wholly on imperial misbelief. The mob of the capital might be in its favour, and the virtues of isolated bishops might secure it some support elsewhere; but serious men were mostly Nicenes or Anomoeans.
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. Whatever jealousies might divide the conquerors, the Arian contest was now at an end.
If nations redeem each other, so do parties; and the dignified slumber of a catholic uniformity may be more fatal to spiritual life than the vulgar wranglings of a thousand sects. The Christians closed their ranks before the common enemy. Nicenes and Arians forgot their enmity in the pleasant task of reviling the gods and cursing Julian.
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