t 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.]

The analysis of human nature which we find in Scripture is twofold. In
many passages there is a moral division into the spirit and the
flesh--all that draws us up towards heaven and all that draws us down to
earth. It must be carefully noted (what ascetics of all ages have
overlooked) that the flesh is not the body. Envy and hatred are just as
much works of the flesh[16] as revelling and uncleanness. It is not the
body which lusts against the soul, but the evil nature running through
them both which refuses the leading of the Spirit of God. But these are
practical statements: the proper psychology of Scripture is given in
another series of pas