The Arian controversy began in Alexandria about 318, as related by Socrates (_a_). The positions of the two parties were defined from the beginning both by Alexander, bishop of Alexandria (_b_), and Arius himself (_c_), who by appealing to Eusebius of Nicomedia, his fellow-student in the school of Lucian of Antioch, enlisted the support of that able ecclesiastical politician and courtier and at once extended the area of the controversy throughout the East. By means of poems of a somewhat popular character entitled the _Thalia_, about 322 (_d_), Arius spread his doctrines still further, involving others than the trained professional theologian. In the meanwhile Arius and some other clergy sympathizing with him in Egypt were deposed about 320 (_e_). Constantine endeavored to end the dispute by a letter, and, failing in this, sent Hosius of Cordova, his adviser in ecclesiastical matters, to Alexandria in 324. On the advice of Hosius, a synod was called to meet at Nicæa in the next year, after the pattern of the earlier synod for the West at Arles in 314. Here the basis for a definition of faith was a non-committal creed presented by Eusebius of Cæsarea, the Church historian (_f_). This was modified, probably under the influence of Hosius, so as to be in harmony at once with the tenets of the party of Alexander and Athanasius, and with the characteristic theology of the West (_g_). Additional source material: J. Chrystal, _Authoritative Christianity_, Jersey City, 1891, vol. I; _The Council of Nicæa: The Genuine Remains_; H. R. Percival, _The Seven Ecumenical Councils_ (PNF, ser. II, vol. XIV); Athanasius, _On the Incarnation_ (PNF, ser. II, vol. IV). (_a_) Socrates. _Hist. Ec._, I, 5. (MSG, 67:41.) The outbreak of the controversy at Alexandria circa 318. After Peter, who was bishop of Alexandria, had suffered martyrdom under Diocletian, Achillas succeeded to the episcopal office, and after Achillas, Alexander succeeded in the period of peace above referred to. Conducting himself fearlessly, he united the Church. By chance, one day, in the presence of the presbyters and the rest of his clergy, he was discussing too ambitiously the doctrine of the Holy Trinity, teaching that there was a unity in the Trinity. But Arius, one of the presbyters under his jurisdiction, a man of no inconsiderable logical acumen, imagining that the bishop was subtly introducing the doctrine of Sabellius the Libyan, from the love of controversy took the opposite opinion to that of the Libyan, and, as he thought, vigorously responded to the things said by the bishop. “If,” said he, “the Father begat the Son, He that was begotten had a beginning of existence; and from this it is evident that there was a time when the Son was not. It follows necessarily that He had His subsistence [hypostasis] from nothing.” (_b_) Alexander of Alexandria. _Ep. ad Alexandrum_, in Theodoret, _Hist. Ec._, I, 3. (MSG, 88:904.)