As the Church of Antioch was exposed to the influence of Judaism, so was the Alexandrian Church characterized in primitive times by its attachment to that comprehensive philosophy, which was reduced to system about the beginning of the third century, and then went by the name of the New Platonic, or Eclectic. A supposed resemblance between the Arian and the Eclectic doctrine concerning the Holy Trinity, has led to a common notion that the Alexandrian Fathers were the medium by which a philosophical error was introduced into the Church; and this hypothetical cause of a disputable resemblance has been apparently evidenced by the solitary fact, which cannot be denied, that Arius himself was a presbyter of Alexandria. We have already seen, however, that Arius was educated at Antioch; and we shall see hereafter that, so far from being favourably heard at Alexandria, he was, on the first promulgation of his heresy, expelled the Church in that city, and obliged to seek refuge among his Collucianists of Syria. And it is manifestly the opinion of Athanasius, that he was but the pupil or the tool of deeper men 1, probably of Eusebius of Nicomedia, who in no sense belongs to Alexandria. But various motives have led theological writers to implicate this celebrated Church in the charge of heresy. Infidels have felt a satisfaction, and heretics have had an interest, in representing that the most learned Christian community did not submit implicitly to the theology taught in Scripture and by the Church; a conclusion, which, even if substantiated, would little disturb the enlightened defender of Christianity, who may safely admit that learning, though a powerful instrument of the truth in right hands, is no unerring guide into it. The Romanists 2, on the other hand, have thought by the same line of policy to exalt the Apostolical purity of their own Church, by the contrast of unfaithfulness in its early rival; and (what is of greater importance) to insinuate both the necessity of an infallible authority, by exaggerating the errors and contrarieties of the Ante-Nicene Fathers, and the fact of its existence, by throwing us, for exactness of doctrinal statement, upon the decisions of the subsequent Councils. In the following pages, I hope to clear the illustrious Church in question of the grave imputation thus directed against her from opposite quarters: the imputation of considering the Son of God by nature inferior to the Father, that is, of platonizing or arianizing. But I have no need to profess myself her disciple, though, as regards the doctrine in debate, I might well do so; and, instead of setting about any formal defence, I will merely place before the reader the general principles of her teaching, and leave it to him to apply them, as far as he judges they will go, in explanation of the language, which has been the ground of the suspicions against her.
1.
St. Mark, the founder of the Alexandrian Church, may be numbered among the personal friends and associates of that Apostle, who held it to be his especial office to convert the heathen; an office, which was impressed upon the community formed by the Evangelist, with a strength and permanence unknown in the other primitive Churches. The Alexandrian may peculiarly be called the Missionary and Polemical Church of Antiquity. Situated in the centre of the accessible world, and on the extremity of Christendom, in a city which was at once the chief mart of commerce, and a celebrated seat of both Jewish and Greek philosophy, it was supplied in especial abundance, both with materials and instruments prompting to the exercise of Christian zeal. Its catechetical school, founded (it is said) by the Evangelist himself, was a pattern to other Churches in its diligent and systematic preparation of candidates for baptism; while other institutions were added of a controversial character, for the purpose of carefully examining into the doctrines revealed in Scripture, and of cultivating the habit of argument and disputation 3. While the internal affairs of the community were administered by its bishops, on these academical bodies, as subsidiary to the divinely-sanctioned system, devolved the defence and propagation of the faith, under the presidency of laymen or inferior ecclesiastics. Athenagoras, the first recorded master of the catechetical school, is known by his defence of the Christians, still extant, addressed to the Emperor Marcus. Pantænus, who succeeded him, was sent by Demetrius, at that time bishop, as missionary to the Indians or Arabians. Origen, who was soon after appointed catechist at the early age of eighteen, had already given the earnest of his future celebrity, by his persuasive disputations with the unbelievers of Alexandria. Afterwards he appeared in the character of a Christian apologist before an Arabian prince, and Mammæa, the mother of Alexander Severus, and addressed letters on the subject of religion to the Emperor Philip and his wife Severa; and he was known far and wide in his day, for his indefatigable zeal and ready services in the confutation of heretics, for his various controversial and critical writings, and for the number and dignity of his converts 4.