Thus the characteristic of early orthodoxy was a belief in Christ as the link between God and Man. A humanising belief; the work of the Greek scholars who had subtilised and universalised the simpler faith of Palestine, and had imparted into it doctrines taught by Paganism. We must now watch it harden and transform. Several causes transformed it—e.g. the growth of an ignorant monasticism in Egypt, the growth in Northern Africa, of a gloomier type of Christianity under Tertullian, and the general spirit of aggression the new religion everywhere displayed as soon as Constantine labelled it as official. But there was one cause that was inherent in the belief itself, and that alone concerns us here. Christ was the Son of God. All agreed. But what was the Nature of Christ? The subtle Alexandrian intellect asked this question about the year 300, and the Arian heresy was the result. It asked it again about 400 and produced the Monophysite heresy. And a third query about 600 produced a third heresy, the Monothelite. Let us glance at these three in turn. Heresies to others, they were of course orthodox in their own eyes. Each believed itself the only interpreter of the link that binds God to Man.
Uncanonical Gospels: Appendix p. [217].
(III). Arianism.
Christ is the Son of God. Then is he not younger than God? Arius held that he was and that there was a period before time began when the First Person of the Trinity existed and the Second did not. A typical Alexandrian theologian, occupied with the favourite problem of linking human and divine, Arius thought to solve the problem by making the link predominately human. He did not deny the Godhead of Christ, but he did make him inferior to the Father—of like substance, not of the same substance, which was the view held by Athanasius, and stamped as orthodox by the Council of Nicaea. Moreover the Arian Christ, like the Gnostic Demiurge, made the world;—creation, an inferior activity, being entrusted to him by the Father, who had Himself created nothing but Christ.
It is easy to see why Arianism became popular. By making Christ younger and lower than God it brought him nearer to us—indeed it tended to level him into a mere good man and to forestall Unitarianism. It appealed to the untheologically minded, to emperors and even more to empresses. But St. Athanasius, who viewed the innovation with an expert eye, saw that while it popularised Christ it isolated God, and he fought it with vigour and venom. His success has been described (p. [47]). It was condemned as heretical in 325, and by the end of the century had been expelled from orthodox Christendom. Of the theatre of this ancient strife no trace remains at Alexandria; the church of St. Mark where Arius was presbyter has vanished: so have the churches where Athanasius thundered—St. Theonas and the Caesareum. Nor do we know in which street Arius died of epilepsy. But the strife still continues in the hearts of men, who always tend to magnify the human in the divine, and it is probable that many an individual Christian to-day is an Arian without knowing it.
Nicene Creed (original text): Appendix p. [218].
Picture of Council of Nicaea: p. [106].
(IV). Monophysism. (“Single Nature.”)
Christ is the Son of God, but also the Son of Mary. Then has he two natures or one? The Monophysites said “one.” They did not deny Christ’s incarnation, but they asserted that the divine in him had quite absorbed the human. The question was first raised in clerical circles in Constantinople, but Alexandria took it up hotly, and “Single Nature” became the national cry of Egypt. We have already seen (p. [51]) the political importance of this heresy, how it was connected with a racial movement against the Greeks, how when it was condemned at Chalcedon (451) Egypt slipped into permanent mutiny against the Empire. The Council announced that Christ had two natures, unmixed and unchangeable but at the same time indistinguishable and inseparable. This is the orthodox view—the one we hold. The Copts (and Abyssinians) are still Monophysites, and consequently not in communion with the rest of Christendom.