hs in vain, whereas the Eusebians had uncanonically
appointed an utter stranger in his place at Alexandria, and sent him
with a guard of soldiers all the way from Antioch to disturb the peace
of Egypt with horrible outrages. With regard to Marcellus, he had denied
the charge of heresy and presented a very sound confession of his faith.
The Roman legates at Nicaea had also borne witness to the honourable part
he had taken in the council. Thus the Eusebians could not say that
Athanasius and Marcellus had been too hastily received at Rome. Rather
their own doings were the cause of all the troubles, for complaints of
their violence came in from all parts of the East. The authors of these
outrages were no lovers of peace, but of confusion. Whatever grievance
they might have against Athanasius, they should not have neglected the
old custom of writing first to Rome, that a legitimate decision might
issue from the apostolic see. It was time to put an end to these
scandals, as they would have to answer for them in the day of judgment.

[Sidenote: Criticism of it.]

Severe as the letter is, it contrasts well with the disingenuous
querulousness of the Eusebians. Nor is Julius unmindful to press as far
as possible the claims of the Roman see. His one serious mistake was in
supporting Marcellus. No doubt old services at Nicaea counted heavily in
the West. His confession too was innocent enough, being very nearly our
so-called Apostles' Creed, here met for the first time in history.[12]
Knowing, however, what his doctrine was, we must admit that the Easterns
were right in resenting its deliberate approval at Rome.

[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 on