been inserted after the council of Nicæa. Meanwhile the creeds were growing up, probably as schedules of doctrine in use by the teachers of catechumens. In this way the example of Rome was followed, and thus among others was produced that early Palestinian creed which was adopted as the base of the Nicene Creed. When this was adopted by the council it became the first creed established by authority for the whole Church. Even then only the clergy were required to sign it. It was a test for the clergy, not a condition of membership in the Church. The laity were not required to assent to it. And yet a great step had been taken towards the fixing of orthodoxy. Hitherto there had been no one formal standard by which a Church teacher's doctrine could be settled. Now there was an end to this Ante-Nicene liberty. Henceforth any divergence from the established formula on the part of a bishop or priest would involve the loss of office and even excommunication. A series of stern anathemas was added to the creed to secure this end. All the members of the council were required to sign the document; the five who refused were deposed from the posts they held and expelled from the Church. The Catholic Church was now to be the orthodox Church, and orthodoxy was made the test of Catholicity.
On the other hand, it should be noted that points not in the creed were left open. When we consider how large a part of the field of theology was thus not fenced in, the silence becomes significant: moreover, if a standard of orthodoxy was necessary, here was one that guarded the very citadel of the faith. After all, when we penetrate behind phrases to facts, we see that with an earnest, large-minded man such as Athanasius the real test was not subscription to a highly technical creed; it was what that subscription implied, namely, loyalty to the Divine-human Christ.
Some other matters were also settled at the council of Nicæa. The Paschal controversy, which had divided some of the churches of Asia Minor who kept Easter on the
