r polytheistic separation. Now, however, it was beginning to be seen
that the theory of hypostatic distinctions must either be extended to
the Holy Spirit or entirely abandoned. Athanasius took one course, the
Anomoeans the other, but the Semiarians endeavoured to draw a
distinction between the Lord's deity and that of the Holy Spirit. In
truth, the two are logically connected. Athanasius pointed this out in
the letters of his exile to Serapion, and the council of Alexandria
condemned 'those who say that the Holy Spirit is a creature and distinct
from the essence of the Son.' But logical connection is one thing,
formal enforcement another. Athanasius and Basil to the last refused to
make it a condition of communion. If any one saw the error of his Arian
ways, it was enough for him to confess the Nicene creed. Thus the
question remained open for the present.

[Sidenote: Council of Lampsacus (364).]

Thus the Semiarians were free to do what they could against the
Homoeans. Under the guidance of Eleusius of Cyzicus, they held a
council at Lampsacus in the summer of 364. It sat two months, and
reversed the acts of the Homoeans at Constantinople four years before.
Eudoxius was deposed (in name) and the Semiarian exiles restored to
their sees. With regard to doctrine, they adopted the formula _like
according to essence_, on the ground that while likeness was needed to
exclude a Sabellian (they mean Nicene) confusion, its express extension
to essence was needed against the Arians. Nor did they forget to
re-issue the Lucianic creed for the acceptance of the churches. They
also discussed without result the deity of the Holy Spirit. Eustathius
of Sebastia for one was not prepared to commit himself either way. The
decisions were then laid before Valens.

[Sidenote: The Homoean policy of Valens.]

But Valens was already falling into bad hands. Now that Julian was dead,
the courtiers were fast recovering their influence, and Eudoxius had
already secured the Emperor's support. The deputies of Lampsacus were
ordered to hold communion with the bishop of Constantinople, and exiled
on their refusal.

Looking back from our own time, we should say that it was not a
promising course for Valens to support the Homoeans. They had been in
power before, and if they had not then been able to establish peace in
the churches, they were not likely to succeed any better after their
heavy losses in Julian's time. It is therefore the more importan