When a certain number of men meet together, one of them corrects another, and what is personal and peculiar in each, what is local or belongs to schools, is eliminated."[177] But if, as seems to be fully admitted, theology was not treated as an organic body of doctrine up to the Nicene Council, and even much beyond it, and yet, if in this period the Church maintained, as she did maintain, her faith against three great foes, the Jews, the many-sided influence of the Gentile world arrayed with all its powers against her, and the manifold attacks of false doctrines rising from within in the shape of heresies, or in the shape of antichristian systems which simulated Christianity, how was her work accomplished? I proceed to give as definite an answer as I can to this question. I have traced above the transmission of spiritual power from the Person of Christ to the College of Apostles presided over by St. Peter, and the planting of bishops throughout the world by the Apostles as a further transmission of that power. The episcopate so appointed formed, instructed, taught, and governed the Christian people, one and identical in itself. This people, with the hierarchy which governed it, the sacraments which contained and dispensed its inward life, most of all the sacrifice wherein was the Lord Himself, made a polity; and the Christian doctrine was, so to say, to that polity what blood is to the body. From the beginning, then, the office of teaching was lodged in those who governed; they conserved, handed down from age to age, all that which constituted the polity, of which doctrine was the life-blood. Now, I will take as an exponent of this whole belief one who came forth into active life just at the time of the Nicene Council, and whose name has been ever since identified with the defence of that especial doctrine upon which the whole fabric of the Christian faith rested, namely, the Godhead of Christ. St. Athanasius may well stand as the representative of those principles in virtue of which the Church maintained her faith when she could not meet freely in council, when her theology was contained in the form of simple faith rather than drawn out as an organic structure, when her bishops everywhere had to meet the brunt of persecution, when the action of her central and presiding Bishop was hampered by the perpetual jealousy of a hostile government; when, for all these reasons, the unity and impact of the whole body, as one people, were exposed to a severer strain than at any other period. I take this account of the mind of St. Athanasius from one who has studied his writings with peculiar care, not to say with the affection of a kindred spirit:—