Greek and Roman heathenism. Arianism began its career partly as a theory
of Christianity, partly as an Eastern reaction of philosophy against a
gospel of the Son of God. Through sixty years of ups and downs and
stormy controversy it fought, and not without success, for the dominion
of the world. When it was at last rejected by the Empire, it fell back
upon its converts among the Northern nations, and renewed the contest as
a Western reaction of Teutonic pride against a Roman gospel. The
struggle went on for full three hundred years in all, and on a scale of
vastness never seen again in history. Even the Reformation was limited
to the West, whereas Arianism ranged at one time or another through the
whole of Christendom. Nor was the battle merely for the wording of
antiquated creeds or for the outworks of the faith, but for the very
life of revelation. If the Reformation decided the supremacy of
revelation over church authority, it was the contest with Arianism which
cleared the way, by settling for ages the deeper and still more
momentous question, which is once more coming to the surface as the
gravest doubt of our time, whether a revelation is possible at all.

[Sidenote: The doctrine of the Lord's person.]

Unlike the founders of religions, Jesus of Nazareth made his own person
the centre of his message. Through every act and utterance recorded of
him there runs a clear undoubting self-assertion, utterly unknown to
Moses or Mahomet. He never spoke but with authority. His first disciples
told how he began his ministry by altering the word which was said to
them of old time, and ended it by calmly claiming to be the future Judge
of all men. And they told the story of their own life also; how they had
seen his glory while he dwelt among them, and how their risen Lord had
sent them forth to be his witnesses to all the nations. Whatever might
be doubtful, their personal knowledge of the Lord was sure and certain,