The former was the central and one of the most intelligible conflicts in the vast medley of early discussion over the nature of the Person of the Founder--a theme susceptible of any conceivable formula, when once the principle of deification was adopted. Between the Gnosticism of Athenagoras, which made the Logos the direct manifestation of Deity, and the Judaic view that Jesus was "a mere man," for stating which the Byzantine currier Theodotos was excommunicated at Rome by Bishop Victor [912] in the third century, there were a hundred possible fantasies of discrimination; [913] and the record of them is a standing revelation of the intellectual delirium in the ancient Church. Theodotos the currier is said to have made disciples [914] who induced one Natalius to become "a bishop of this heresy"; and his doctrine was repeatedly revived, notably by Artemon. According to a trinitarian opponent, they were much given to science, in particular to geometry and medicine. [915] But such an approach to rationalism could not prosper in the atmosphere in which Christianity arose. Arianism itself, when put on its defence, pronounced Jesus to be God, after beginning by declaring him to be merely the noblest of created beings, and thus became merely a modified mysticism, fighting for the conception homoiousios (of similar nature) as against that of homoousios (of the same nature). [916] Even at that, the sect split up, its chief dissenters ranking as semi-Arians, and many of the latter at length drifting back to Nicene orthodoxy. [917] At first strong in the east, where it persecuted when it could, it was finally suppressed, after endless strifes, by Theodosius at the end of the fourth century; only to reappear in the west as the creed of the invading Goths and Lombards. In the east it had stood for ancient monotheism; in the west it prospered by early missionary and military chance till the Papal organization triumphed. [918] Its suppression meant the final repudiation of rationalism; though it had for the most part subsisted as a fanaticism, no less than did the Nicene creed. More philosophical, and therefore less widespread, was the doctrine associated in the second century with the name of Praxeas, in the third with those of Sabellius and Paul of Samosata, and in the fourth with that of Photinus. Of this the essence was the conception of the triune deity as being not three persons but three modes or aspects of one person--a theorem welcomed in the later world by such different types of believer as Servetus, Hegel, and Coleridge. Far too reasonable for the average believer, and far too unpropitious to ritual and sacraments for the average priest, it was always condemned by the majority, though it had many adherents in the east, until the establishment of the Church made Christian persecution a far more effective process than pagan persecution had ever been.