A Source Book for Ancient Church History - Mirrors

329the West at Arles in 314. Here the basis for a definition of faithwas a non-committal creed presented by Eusebius of Cæsarea,the Church historian (f). This was modified, probably under [300]the influence of Hosius, so as to be in harmony at once with thetenets of the party of Alexander and Athanasius, and with thecharacteristic theology of the West (g).Additional source material: J. Chrystal, Authoritative Christianity,Jersey City, 1891, vol. I; The Council of Nicæa:The Genuine Remains; H. R. Percival, The Seven EcumenicalCouncils (PNF, ser. II, vol. XIV); Athanasius, On theIncarnation (PNF, ser. II, vol. IV).(a) Socrates. Hist. Ec., I, 5. (MSG, 67:41.)The outbreak of the controversy at Alexandria circa 318.After Peter, who was bishop of Alexandria, had suffered martyrdomunder Diocletian, Achillas succeeded to the episcopaloffice, and after Achillas, Alexander succeeded in the period ofpeace above referred to. Conducting himself fearlessly, he unitedthe Church. By chance, one day, in the presence of the presbytersand the rest of his clergy, he was discussing too ambitiously thedoctrine of the Holy Trinity, teaching that there was a unity inthe Trinity. But Arius, one of the presbyters under his jurisdiction,a man of no inconsiderable logical acumen, imagining thatthe bishop was subtly introducing the doctrine of Sabellius theLibyan, from the love of controversy took the opposite opinionto that of the Libyan, and, as he thought, vigorously respondedto the things said by the bishop. “If,” said he, “the Father begatthe Son, He that was begotten had a beginning of existence; andfrom this it is evident that there was a time when the Son was not.It follows necessarily that He had His subsistence [hypostasis]from nothing.”