troversies. The present writer can deal with them neither with awe nor derision; they seem to him, he must confess, a disastrous ebullition of the human mind entirely inconsistent with the plain account of Jesus preserved for us in the gospels. Orthodoxy became a test not only for Christian office, but for Christian trade and help. A small point of doctrine might mean affluence or beggary to a man. It is difficult to read the surviving literature of the time without a strong sense of the dogmatism, the spites, rivalries, and pedantries of the men who tore Christianity to pieces for the sake of these theological refinements. Most of the Trinitarian disputants—for it is chiefly Trinitarian documents that survive—accuse their antagonists, probably with truth, of mean and secondary motives, but they do so in a manner that betrays their own base spirit very clearly. Arius, for example, is accused of heretical opposition because he was not appointed Bishop of Alexandria. Riots and excommunications and banishments punctuated these controversies, and finally came official persecutions. These fine differences about the constitution of the Deity interwove with politics and international disputes. Men who quarrelled over business affairs, wives who wished to annoy their husbands, developed antagonistic views upon this exalted theme. Most of the barbarian invaders of the empire were Arians; probably because their simple minds found the Trinitarian position incomprehensible.
It is easy for the sceptic to mock at these disputes. But even if we think that these attempts to say exactly how God was related to himself were presumptuous and intellectually monstrous, nevertheless we are bound to recognize that beneath these preposterous refinements of impossible dogmas there lay often a real passion for truth—even if it was truth ill conceived. Both sides produced genuine martyrs. And the zeal of these controversies, though it is a base and often malicious zeal, did at any rate make the Christian sects very energetically propagandist and educational. Moreover, because the history of the Christian body in the fourth and fifth centuries is largely a record of these unhappy disputes, that must not blind us to the fact that the spirit of Jesus did live and ennoble many lives among the Christians. The text of the gospels, though it was probably tampered with
