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42 been stamped out in the East, it became dominant in the West, coming in with the invading Goths who were heretics without knowing it, having become such in a way by accident, simply because the great missionary Ulfilas, to whom they owed their conversion happened to be an Arian. Thus the later Arianism of the West was purely adventitious, a mere result of the migration of peoples. The real home of Arianism is the East, and it is with the Eastern Church that the great controversy is almost entirely concerned. It therefore demands some attention in the present volume, although it has been treated in two previous works of the same Series.

The origin of this tremendous controversy, which shook the whole fabric of the Church down to its foundations—like that of many a mighty river which may be traced back to a little runnel of water trickling down the hillside—was seemingly quite insignificant. Arius, from whom the heresy derives its name, was a presbyter of the Church at Alexandria, where the presbyterate retained its importance longer than in other places, and he exercised the functions of pastor in the neighbouring village church of Baukalis from about the year 313. Five years later ( 318) he accused his bishop Alexander of. That his motive in doing so was jealousy on account of his disappointment at not having been elected to the episcopate has not been proved, and we must always be on our guard against the personalities that are continually being bandied to and fro among the ecclesiastical controversialists, and constitute the most painful and humiliating features of Church history. Alexander saved the situation by turning the tables on his daring opponent and accusing Arius of false teaching. Thus, as has often happened, the heresyhunter himself turned out to be a heretic. There can be no doubt in this case that Arius was in the wrong. That Alexander was not a Sabellian is proved by his statement of his views contained in an important epistle. On the other hand, undoubtedly Arius was a heretic, in the