The Arian controversy was exhausted for the present, and new questions were already beginning to take its place. While Basil and Eustathius were preparing the victory of asceticism in the next generation, Apollinarius had already essayed the christological problem of Ephesus and Chalcedon; and Apollinarius was no common thinker. If his efforts were premature, he at least struck out the most suggestive of the ancient heresies. Both in what he saw and in what he failed to see, his work is full of meaning for our own time. Apollinarius and his father were Christian literary men of Laodicea in Syria, and stood well to the front of controversy in Julian's days. When the rescript came out which forbade the Galileans to teach the classics, they promptly undertook to form a Christian literature by throwing Scripture into classical forms. The Old Testament was turned into Homeric verse, the New into Platonic dialogues. Here again Apollinarius was premature. There was indeed no reason why Christianity should not have as good a literature as heathenism, but it would have to be a growth of many ages. In doctrine Apollinarius was a staunch Nicene, and one of the chief allies of Athanasius in Syria. But he was a Nicene of an unusual type, for the side of Arianism which specially attracted his attention was its denial of the Lord's true manhood. It will be remembered that according to Arius the created Word assumed human flesh and nothing more. Eustathius of Antioch had long ago pointed out the error, and the Nicene council shut it out by adding _was made man_ to the _was made flesh_ of the Caesarean creed. It was thus agreed that the lower element in the incarnation was man, not mere flesh; in other words, the Lord was perfect man as well as perfect God. But in that case, how can God and man form one person? In particular, the freedom of his human will is inconsistent with the fixity of the divine. Without free-will he was not truly man; yet free-will always leads to sin. If all men are sinners, and the Lord was not a sinner, it seemed to follow that he was not true man like other men. Yet in that case the incarnation is a mere illusion. The difficulty was more than Athanasius himself could fully solve. All that he could do was to hold firmly the doctrine of the Lord's true manhood as declared by Scripture, and leave the question of his free-will for another age to answer. [Sidenote: The Apollinarian system.]