[Footnote 12: It has even been ascribed to Marcellus; but it seems a little older. Its apostolic origin is of course absurd. The legend cannot be traced beyond the last quarter of the fourth century.] [Sidenote: Council of the dedication at Antioch (341).] The Eusebians replied in the summer of 341, when ninety bishops met at Antioch to consecrate the Golden Church, begun by Constantine. The character of the council is an old question of dispute. Hilary calls it a meeting of saints, and its canons have found their way into the authoritative collections; yet its chief work was to confirm the deposition of Athanasius and to draw up creeds in opposition to the Nicene. Was it Nicene or Arian? Probably neither, but conservative. The Eusebians seem to have imitated Athanasius in pressing a creed (this time an Arianizing one) on unwilling conservatives, but only to have succeeded in making great confusion. This was a new turn of their policy, and not a hopeful one. Constantine's death indeed left them free to try if they could replace the Nicene creed by something else; but the friends of Athanasius could accept no substitute, and even the conservatives could hardly agree to make the Lord's divinity an open question. The result was twenty years of busy creed-making, and twenty more of confusion, before it was finally seen that there was no escape from the dilemma which had been decisive at Nicaea. [Sidenote: The Lucianic creed (second of Antioch).] The Eusebians began by offering a meagre and evasive creed, much like the confession of Arius and Euzoius, prefacing it with a declaration that they were not followers of Arius, but his independent adherents. They overshot their mark, for the conservatives were not willing to go so far as this, and, moreover, had older standards of their own. Instead, therefore, of drawing up a new creed, they put forward a work of the venerated martyr Lucian of Antioch. Such it was said to be, and such in the main it probably was, though the anathemas must have been added now. This Lucianic formula then is essentially conservative, but leans much more to the Nicene than to the Arian side. Its central clause declares the Son of God 'not subject to moral change or alteration, but the unvarying image of the deity and essence and power and counsel and glory of the Father,' while its anathemas condemn 'those who say that there was once _a time_ when the Son of God was not, or that he is a creature _as one of the creatures_.' These are strong words, but they do not in the least shut out Arianism. No doubt the phrase 'unvarying image of the essence' means that there is no change of essence in passing from the Father to the Son, and is therefore logically equivalent to 'of one essence' (_homoousion_); but the conservatives meant nothing more than 'of like essence' (_homoiousion_), which is consistent with great unlikeness in attributes. The anathemas also are the Nicene with