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Rh initial actions even favoured the Nicene party, so that for the moment his accession might have been regarded as the end of the oppression of orthodoxy. This was simply due to the influence of the Western emperors. Until he was firmly established in power, Constantius dared not openly flout his brothers' wishes. Thus we have the paradox that the exile of Athanasius, which had lasted to the end of the reign of the liberal-minded Constantine, was terminated by his Arianising son Constantius ( 338). Then the patriarch was welcomed back to Alexandria in a scene of popular rejoicing that was compared to our Lord's triumphal entry into Jerusalem. It was a shortlived triumph. The wily Eusebius of Nicomedia, past master of court intrigue, wormed himself into the favour of Constantius, got promoted to the Constantinople bishopric, and thence swayed the imperial counsels so effectually that the whole influence of the Government went to favour his party. The temper of the Arians against Athanasius was positively spiteful; but the new charge they now brought against him had some show of propriety. It was that he had been reinstated by the civil power without being restored by the ecclesiastical after his deposition at the council of Tyre. What could equal the effrontery of such an accusation on the part of men who were violating the decrees of the most august Church council, ruthlessly setting aside the bishops who adhered to them, and unhesitatingly accepting the emperor's interference to effect that end? Still it succeeded; and Athanasius was again banished and a Cappadocian,, sent from the court, was forced on the protesting Church at Alexandria amid outrageous scenes of violence ( 339).

Since such unblushing conduct was seen at the headquarters of orthodoxy in the East, it may be surprising to observe how diplomatically the Arians had to work elsewhere. In wearisome succession, several councils—most of them packed meetings—were held in various places with the hope of getting a final settlement, and to that end distinctive Arian phrases were dropped and more neutral expressions substituted. At Sardica—now Sophia ( 343) the