words: "We believe in the Holy Ghost" without any qualification. Because of the vagueness and hesitancy of statement in some of the early Fathers, the Macedonians were able to justify and propagate their views. The majority of this sect were clearly orthodox on the Consubstantiality of the Son; they had sent a deputation from the Semi-Arian council of Lampsacus (364 A.D.) to Pope Liberius, who after some hesitation acknowledged the soundness of their faith; but with regard to the Third Person, both pope and bishops were satisfied with the phrase: "We believe in the Holy Ghost". While hiding in the desert during his third exile, Athanasius learned from his friend Serapion of Thumis of Alexandrian believers acknowledging Nicaea, and yet declaring the Holy Ghost a mere creature and a ministering angel (on the strength of Hebrews 1:14). Athanasius wrote at once to Serapion in defence of the Nicene faith, and on his return from exile (362 A.D.) held a council at Alexandria, which resulted in the first formal condemnation of the Pneumatomachi. A synodal letter was sent to the people of Antioch advising them to require of all converts from Arianism a condemnation against "those who say that the Holy Spirit is a creature and separate from the essence of Christ. For those who while pretending to cite the faith confessed at Nicaea, venture to blaspheme the Holy Spirit, deny Arianism in words only, while in thought they return to it." Nevertheless, during the following decade the heresy seems to have gone on without being offered almost any resistance except in the Patriarchate of Antioch where at a synod held in 363, Meletius had proclaimed the orthodox faith. In the East, the moving spirit for the repression of the sect was Amphilochius of Iconium, who in 374 besought St. Basil of Caesarea to write a treatise on the true doctrine of the Holy Ghost. This he did, and his treatise is the classical work on the subject (peri tou hagiou II. M. 32). It is that he influenced his brother Gregory of Nyssa to write his treatise against the Macedonians, of which only a part has come down to us and which appears to be based on the words: "Lord and life-giver who proceeds from the Father." These words, apparently taken from the Creed of Jerusalem, had been used by St. Epiphanius of Salamis in his "Ancoratus" when combating the