disputants concerned themselves with such questions as these: "Is Jesus the Word?" "If He be the Word, did He emanate from God in time or before time?" "If He emanated from God, is He co-eternal and of the _same_, that is _identical_, substance with Him, or merely of a _similar_ substance?" "Is He distinct from the Father, that is, separate from Him, or is He not?" "Is He made or begotten?" "Can He beget in return?" "Has He paternity, or productive virtue without paternity?" Similar questions were asked as to the other Person of the Godhead, the Holy Spirit. These questions were violently agitated at Alexandria by the bishop of that city, Alexander, and one of the presbyters, Arius, 318-321 A. D.; thence spread throughout Christendom, and culminated finally in the Council at Nicea, 325 A. D. Arius held the doctrine that Logos or Word was a dependent or spontaneous production created out of nothing by the will of the Father, hence the Son of God, by whom all things were made, begotten before all worlds; but there had been a time when the Logos _was not_; and also He was of a substance, however similar it might be, different from the Father. This doctrine, in the minds of the opponents of Arius, detracted from the divine nature of Christ, in fact, denied Him true Deity and relegated Him to the position of a creature, against which the piety of a large number of Christians rebelled. After six years of hot disputation and frequent appeals by the contestants to the emperor, the council of Nicea was assembled and the mysteries of the Christian faith submitted to public debate, a portion of the time, at least, in the presence of the emperor, who, {LXXXVI} to some extent, seemed to exercise the functions of president over the assembly. The doctrine of Arius was condemned, and after "long deliberations, among struggles, and scrupulous examinations," the following creed was adopted: We believe in one God, the Father Almighty, creator of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, only begotten of the Father, that is, of the substance of the Father, God of God, Light of Light, very God of very God, begotten, not made, being of the same substance with the Father, by whom all things were made in heaven and in earth, who for us men and for our salvation came down from heaven, was incarnate, was made man, suffered, rose again the third day, ascended into the heavens, and He will come to judge the living and the dead; and in the Holy Ghost. Those who say there was a time when He was not, and He was not before He was begotten, and He was made of nothing (he was created), or who says that He is of another hypostatis, or of another substance (than the Father), or that the Son of God is created, that he is mutable, or subject to change, the Catholic church anathematizes. [177]