to the Trinity. Then arose the great Alexandrian school of theology,
which attempted to explain and harmonize the revealed truths of the
Bible by Grecian dialectics. Hence interminable disputes among divines
and scholars, as to whether the Father and the Logos were one; whether
the Son was created or uncreated; whether or not he was subordinate to
the Father; whether the Father, Son, and Holy Ghost were distinct, or
one in essence. Origen, Clement, and Dionysius were the most famous of
the doctors who discussed these points. All classes of Christians were
soon attracted by them. They formed the favorite subjects of
conversation, as well as of public teaching. Zeal in discussion created
acrimony and partisan animosity. Things were lost sight of, and words
alone prevailed. Sects and parties arose. The sublime efforts of such
men as Justin and Clement to soar to a knowledge of God were perverted
to vain disputations in reference to the relations between the three
persons of the Godhead.

Alexandria was the centre of these theological agitations, being then,
perhaps, the most intellectual city in the Empire. It was filled with
Greek philosophers and scholars and artists, and had the largest library
in the world. It had the most famous school of theology, the learned and
acute professors of which claimed to make theology a science. Philosophy
became wedded to theology, and brought the aid of reason to explain the
subjects of faith.

Among the noted theologians of this Christian capital was a presbyter
who preached in the principal church. His name was Arius, and he was the
most popular preacher of the city. He was a tall, spare man, handsome,
eloquent, with a musical voice and earnest manner. He was the idol of
fashionable women and cultivated men. He was also a poet, like Abélard,
and popularized his speculations on the Trinity. He was as reproachless