Ecumenical Councils Turkey First Council of Nicaea (325)
The doctrine about the Person of Jesus had troubled both the common
believer and the theologian from the very beginning of Christianity but
had not surfaced until the time of Constantine. A quarrel which began
between a Libyan priest called Arius and Alexander, bishop of
Alexandria, about the true doctrine of the Person of Jesus turned into a
sharp dissension and split the clergy
into two major antagonistic
parties.
Arius claimed that there was only one Person, God the Father, not three
distinct, equal and co-eternal Persons in God. The Son was not exactly
of the same nature as the Father and therefore was not equal with the
Father and had to be subordinate. Jesus was the Son in that he was the
highest of created things, a sort of demigod created for the salvation
of the world. He had a human body but not a human nature. Nevertheless
his inhuman nature was not equal to God. Arius' opponents, however, held
that God and the Son were 'of the same substance,' or homousios.
For Constantine to hear news of such dissension at the time he saw the
new faith as a weapon to achieve unity in his empire was frustrating.
This was not the first time that the peace of his empire was suffering
from a heresy because it had already been disturbed by the Donatists1 of
North Africa as early as 313. However, that was a regional heresy and it
did concern Egypt which was the major grain supplier of Byzantium, or
New Rome (Nova Roma). He was also unable to comprehend why the
Christians argued about something which is not mentioned in the Gospels
and which happened in the past. The news from Egypt was so disturbing
that while he was on his way there he cancelled the rest of his trip at
Antioch on Orontes and returned to Nicomedia. He decided to call a
council of all bishops at Ancyra (Ankara) because it could be reached by
the two halves of his empire easily, after Easter 325. However, later he
decided to transfer the council to Nicea (Iznik), where he could attend
in
person and control the proceedings.
The First Council of Nicaea was regarded as the First Ecumenical
Councils because of the large number of representatives who attended it.
To achieve this the participants' expenses were met by the State and
they made use of the State transportation service freely. However, with
the exception of a few bishops who had come from the Latin West, all of
the participants were Greek bishops and mostly from the Churches from
the eastern half of the empire. Gregory of Nyssa and Jacob (James) of
Nisibis (Nusaybin) were two of the participants. Later Christian
tradition added some important bishops, such us Nicholas of Myra, to the
list. The meetings began at the imperial palace by lake Ascania (Iznik)
on 20 May 325 with Constantine's opening address urging the bishops to
achieve unity and peace. The victory over the Arian heresy was achieved
by the intervention of Constantine. The creed agreed upon by the emperor
and important bishops and proposed for adoption at the council was
sharply anti-Arian; affirming that the Son is 'of the same substance'
with the Father. Its wording, however, could be interpreted by the
Arians in their way.
Although the number of participants may have been between 220 and 250,
traditionally 318 out of 320 bishops signed the creed. The opposition
came from the two Libyan bishops who were concerned not with the main
issue but with a canon which subjected them to the control
of
Alexandria. Nevertheless, they were condemned and exiled like Arius who
was present as an observer at the council. This was the first time that
Christians persecuted one another for differences in faith. The meetings
ended with a brilliant banquet. During the sessions and afterwards,
until his death in 373, the flag of the Nicene cause would be carried by Athanasius who had left his desert hermitage to fight for the cause of
orthodoxy, who accompanied bishop Alexander at the council as a deacon
and stood by him. It would, however, take several centuries for Arianism
to disappear completely. Arius is claimed by his enemies to have died in
a lavatory in Constantinople where his bowels burst - thought to be
caused by poison - but an end that his enemies regarded as the revenge
of God.
The council also discussed some matters of discipline in the Church.
Until then while the West and Alexandria held Easter on a Sunday, the
other Churches in the East calculated it according to the Jewish
calendar. It was decided that Easter should be celebrated always on a
Sunday and never on the same day as a Jewish festival. The council also
confirmed the special authority of the bishop of Antioch over Syria and
that of Alexandria over all of Egypt. The Churches of Antioch and
Alexandria, by virtue of the Apostolic foundation that they could claim,
were to be allowed to exercise greater rights than other Churches.
The First Ecumenical Councils did not achieve unity in the Church but
prevented problems from being voiced openly, at least until the death of
Constantine. Despite all the efforts of Constanti
ne the results of the
First Ecumenical Councils of 325 disappointed him. Gregory of Nyssa
(340-94) summarized the situation in the capital as follows: 'If you ask
a man for change, he will give you a piece of philosophy concerning the
Begotten and the Unbigoted; if you enquire the price of a loaf, he
replies: 'The Father is greater and the Son inferior'; or if you ask
whether the bath is ready, the answer you receive is that the Son was
made out of nothing.'
The problems surfaced immediately during the reign of his successor. The
proArian sentiments and policy of Constantine's son and successor
Constantius I (33761) alienated the Orthodox Christians and by the 60s
a new (semi-Arian) formula, which asserted that the Son's essence is
'like' the Father's, or homoiousios, was developed in Antioch and seemed
to bear the closest resemblance to the Nicene Creed. The emperor decided
that the Nicene Creed was the major cause of disputes and the vague
formula of 'likeness' was more suitable to achieve a compromise, a hope
which proved to be too optimistic.
His successor Julian (the Apostate) (361-63) tried to revive paganism
and hoped that the different factions in Christianity would continue to
fight and consume one another. He regarded Christianity as apostasy from
Judaism and planned to rebuild the Jerusalem Temple which was destroyed
by Titus in 70 CE. Christians regarded the end of sacrificial worship
and fall of Jerusalem as the end of Judaism. During his Persian
expedition, Julian decided to build the Temple at his own expense and
from Antioch sent his friend Alypius to supervise the rebuilding. The
work, however, was interrupted and abandoned. Ancient literature
mentions disasters such as balls of fire bursting from underneath the
foundation or fire falling from heaven on the construction and the
workers.
While some of the emperors after Julian were pro-Arian or Arian, some
were opposed. Christians suffered severe persecutions during the reign
of rulers of the opposing belief. At the end if the Orthodox cause won
this battle it was more because of the fact that Christians had been
worshipping Christ as God since the beginning of Christianity, rather
than the efforts of Orthodox clergy or emperors.
Ecumenical Councils Turkey
First Council of Nicaea
(325)
First Council of Constantinople
(381)
Council of Ephesus
(431)
Council of Chalcedon
(451)
Second Council of Constantinople
(553)
Third Council of Constantinople
(680-1)
Second Council of Nicaea
(787)