Athanasius’s passion for the truth seems tactless to many of us today, to the point where some Catholic devotional works even express embarrassment over it. This is grotesque. Before we congratulate ourselves on being more gentle and civilised than Athanasius and his contemporaries, we should look at the lack of charity that characterizes academic controversies today (from string theory to global warming) and the way that some of the participants are willing to use any weapon that comes to hand, from legal persecution to accusations of madness to actual assault. The matters in dispute with the Arians were more important than any of these scientific questions. They were vital to the very nature of Christianity, and, as Cardinal Newman put it, the trouble was that at that time the laity tended to be champions of orthodoxy while their bishops (seduced by closeness to imperial power) tended not to be. The further trouble (adds Henry Chadwick) is that the whole thing became tangled up with matters of power, organization and authority, and with cultural differences between East and West. Athanasius was accused of treason and murder, embezzlement and sacrilege. In the fight against him, any weapon would do.

  Arianism taught that the Son was created by the Father and in no way equal to him. This was in many ways a “purer” and more “spiritual” approach to religion, since it did not force God to undergo the undignified experience of being made of meat. Islam is essentially Arian, granting Jesus a miraculous birth, miracles, death (though not crucifixion) and a resurrection, but all as a matter of God demonstrating his power by committing more spectacular miracles than usual.

  Arianism leaves an infinite gap between God and man, and ultimately destroys the Gospel, leaving it either as a fake or as a cruel parody. It leaves the door open to Manichaeism, which mixes Zoroastrian, Buddhist and Gnostic elements into Christianity, so that God is good but creation is bad (or at worst, a mistake) and the work of an evil anti-God. Only by being orthodox and insisting on the identity of the natures of the Father and the Son and the Spirit can we truly understand the goodness of creation and the love of God, and live according to them.

  See also the article in the Catholic Encyclopaedia.

  Justin treats the Greek philosophy that he studied as mostly true, but incomplete. In contrast to the Hebrew tendency to view God as making revelations to them and to no-one else, he follows the parable of the Sower, and sees God as sowing the seed of wisdom throughout the world, to grow wherever the soil would receive it.

  In the earliest centuries all vestments were white – the white of baptismal purity and of the robes worn by the armies of the redeemed in the Apocalypse, washed white in the blood of the Lamb. As the Church grew secure enough to be able to plan her liturgy, she began to use colour so that our sense of sight could deepen our experience of the mysteries of salvation, just as incense recruits our sense of smell and music that of hearing. Over the centuries various schemes of colour for feasts and seasons were worked out, and it is only as late as the 19th century that they were harmonized into their present form.