THE NEW SCHAFK-HERZOG
which also includes the Evangelicals of Paraguay and Uruguay. To them must be added a group of congregations of the Swiss Reformed, the Anglican Church (with a number of places of worship in Buenos Ayres), and North American Presbyterians, who are most numerous in the capital, as well as in Rosario and Bahia Blanca.
Education is under the control of the State by a law of 1868, and the number of public schools, which has steadily increased, is now 3,400, in addi-
tion to parochial schools. The high schools consist of sixteen " lyceums," and there are likewise two universities, of which that at Cordoba is the more distinguished.
WlLHELM GOETZ.
Bibliography: T. A. Turner, Argentina and the Argentines, New York, 1892; Comte A. de Gubernatis, L' Argentina, Florence, 1898; Annuario de la direction general de estadistica, Buenos Ayres, 1899; C. Wiener, La Republique Argentine, Paris, 1899; Encyclopaedia Britannica, Supplement, s.v.
History Origin of the Heresy (§ 1).
1. From 318 to the Council of Nicaia,
325. Outbreak of the Controversy (§ 2).
2. The Council of Xicaea, 325. The Nicene Creed (§ 3). Acceptance of the Creed (§ 4).
ARIANISM.
. From the Council of Nicoea, 325, to the Council of Constantinople, 381. Arian Reaction. Athanasius (§ 5). Various Synods and Parties (§ 6). Vindication of Orthodoxy (§ 7). . The Final Triumph of the Nicene Orthodoxy under Theodosius the Great, 381.
The Council of Constantinople,^!
(§8). The Later Arianism (§ 9). 5. Arianism among the Barbarians. II. The Creed of Arianism.
The Arian Teaching (§1). Arguments of the Arians (5 2). Refutation of Arianism (§ 3).
Arianism is a heresy, named from its most prominent representative, Arius, a presbyter of Alexandria (d. 336; see Arius). It denied that the Son was of the same substance (Gk. homoousios) with the Father and reduced him to the rank of a creature, though preexistent before the world. No Christological heresy of ancient Christianity was more widely accepted or tenacious. During a part of the fourth century it was the ruling creed in the Eastern Church, though there were constant and vigorous protests by the orthodox party. It was also the form of Christianity to which most of the barbarian Teutonic races were at first converted.
I. History: The roots of the Arian conflict lie deep in the differences of the ante-Nicene doctrine of the Logos, especially in the contradictory elements of Origen's Christology, which was claimed by both parties. Origen attributed to Christ eternity and other divine attributes, which lead to the Nicene doctrine of the identity of substance, but, on the other hand, in his zeal for the personal distinctions in the Godhead, he taught with equal emphasis a separate essence and the
i. Origin subordination of the Son to the Father, of the calling him " a secondary God," while
Heresy, the Father is " the God "; the Logos was a creature and occupies a position between the nature of the unbegotten (Gk. agennetos) God and the nature of all begotten things {Contra Celsum, iii. 34). He taught the eternal generation of the Son from the will of the Father, but represented it as the communication of a secondary divine substance. In the East these different representations were discussed and found advocates, and a synod at Antioch (268) rejected the doctrine of identity of substance. Through the Antiochian School the doctrine of the subordination of the Son was worked out. Lucian, the teacher of Arius (see Lucian the Martyr) and of Eusebius of Nicomedia, exercised a controlling influence on the views of Arius; Harnack {History oj Dogma, iv. 3) calls him " the Arius before Arius." The first opponent of Arius was Alexander, bishop of Alexandria, and the greatest doctrinal opponent of the Arian Christology was Athanasius..
1. From 318 to the Council of Nicsea, 325: The
origin of the controversy is involved in some obscurity, and the accounts are not easy to reconcile. The earliest date for the clash of views is 318. The Christological question had become a burning one in Egypt. Alexander both in church and presbyterial gatherings had taken it up and refuted false views, as Arius afterward reminded him (Epiphanius, Epist. Arii ad Alex.). According to Socrates (i. 5), Alexander gave the first im- 2. Outbreak pulse to the controversy by insisting, of the Con- in a meeting of presbyters and other troversy. clergy, on the eternity of the Son; whereupon Arius openly opposed, and charged him with Sabellianism. He reasoned thus: " If the Father begat the Son, he must be older than the Son, and there was a time when the Son was not; from this it further follows that the Son has his subsistence (Gk. hypostasis) from nothing." The accounts of Sozomen (i. 15) and Epiphaniiis differ in dating the conflict from discussions among the presbyters and laymen, and Sozomen represents Alexander as at first taking no decided position between the two opinions. In 320 or 321 Alexander convened a synod of about a hundred Egyptian and Lybian bishops at Alexandria, which excommunicated Arius and his followers. Arius found powerful friends in Eusebius of Nicomedia, Eusebius of Ca?sarea, Paulinus of Tyre, Gregory of Berytus, Aetius of Lydda, and other bishops who either shared his view, or at least considered it innocent. He took refuge with Eusebius at Nicomedia, which had been the imperial residence since Diocletian, and spread his views in a half-poetic work, Thalia {" The Banquet"), of which Athanasius has preserved fragments. Alexander defended himself and warned against Arius in a letter which he sent to many bishops (Epiphanius, lxix. 4, says 70; Socrates gives the letter, i. 6). Arius made appeal to Eusebius of C;esarea and others to secure his reinstatement as presbyter, and a Palestinian synod went so far as to authorize him to labor in Alexandria, subject to the authority of the bishop, Alexander. In a short time the whole Eastern Church became a metaphysical battle-field. The