Not One Iota: Nicea at 1700

“Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.” 2 Timothy 1:13

Happy Birthday to the Council of Nicea. Seventeen hundred years is no small feat. If you were to travel to Nicea today you would find very little by way of birthday celebrating. You would find ruins and fields and a faint memory of a Christian era that changed the world. Athanasius, Arius, and maybe Constantine himself are the center figures of the conflict that led to Nicea. Constantine had moved the center of the Roman Empire from Rome to his new city, Constantinople—modern-day Istanbul. If you know, you know:

Istanbul was Constantinople
Now it's Istanbul, not Constantinople
Been a long time gone, Constantinople
Now it's Turkish delight on a moonlit night

Every gal in Constantinople
Lives in Istanbul, not Constantinople
So if you've a date in Constantinople
She'll be waiting in Istanbul

Constantine moved eastward and brought himself closer to the center of ecclesiastical activity and to theological divisions stirring in the eastern church. A dispute that began as a local quarrel in Alexandria between Bishop Alexander and Presbyter Arius escalated quickly. Arius began drawing support from influential bishops outside of Egypt, including the learned historian Eusebius. The Greek episcopate was soon split into factions, with tensions running high. The conflict was so severe that, according to Eusebius:

“Sacred matters were becoming public mockery in the theaters of unbelievers.”

Constantine, now emperor over a unified empire, saw the division as a “theological trifle” at first, but quickly realized the stakes were higher. He sent his religious advisor, Hosius of Spain, to mediate between the parties in Alexandria. This act of sending a mediator, in line with Matthew 18, was commendable. But Constantine understood that the question at hand was of lasting importance. Arius’s teaching—such as, “there was a time when Christ was not,” and his assertion that Christ was a God-like creature presented a grave danger to the truth of the Christian religion. Athanasius rightly argued that if Christ is not fully God, He cannot be our Savior.

The very salvation of mankind was on the line.

That’s a big deal still. 

Eusebius wrote that envy--which he described as a phantasmic demon--had entered the church, creating sects and division. Many Eastern bishops were sympathetic to Arius as theological sparks were igniting a fire that threatened the unity of the church.

So why did Constantine, a new convert and unbaptized man at the time, feel authorized to intervene? Because he held the title of Pontifex Maximus—the Supreme High Priest—a title carried into Christendom from the Roman imperial cult. Though he should have renounced the title, he maintained it, believing it gave him authority over church matters. Constantine called the Council, not merely to observe, but to participate. The bishops of the empire were summoned to Nicaea on May 20, 325, to resolve what we now call the Arian Controversy.

Why Nicaea?

Reddit jokes that it had to be in Nicaea or else it wouldn't be the Council of Nicaea, which, while true, misses the point. Bishops had already planned to meet in that region of Turkey to celebrate Constantine’s recent military victory and resolve the long-standing Easter dating controversy that seemed to cancerously overtake much of the early Christian leadership’s time. We are told, “Nicaea was a small, fertile, well-connected city with a temperate climate, accessible by land and sea.” 

It also happened to be close to the center of Arius's supporters.

The proceedings began on May 20, 325 (a few other dates are given as well). Accounts tell us that the bishops assembled in the imperial palace, waiting in silence for Constantine. He entered, not in military attire, but clothed in a dazzling robe, radiant with gold and jewels. Yet in humility, he waited to be seated until the bishops invited him to do so.

Roughly 1,800 bishops were invited to the meetings, though tradition says 318 attended, mirroring the number of Abraham’s servants. Most historians believe around 220 bishops were actually present. These bishops brought with them presbyters and deacons, possibly totaling close to a thousand attendees. The Western church was minimally represented. Hosius of Cordova, Constantine’s advisor, likely served as moderator and was the first signatory on the creed. Hermogenes, believed to be the clerk, was the second.

Notable figures present included Athanasius, who at just 29 years old and still a deacon, stood boldly for orthodoxy. Also present was Eusebius of Caesarea, initially an Arian; Arius himself; and Nicholas of Myra—later known as Saint Nicholas—you know, Santa Claus—who, according to tradition, punched Arius during the debates. Eusebius proposed an Arian creed from his own church, which Hosius is said to have torn up in protest! Most attendees are faceless to history, and yet their faithful presence helped preserve the truth of the gospel. These were men who bore in their bodies the marks of persecution—many were scarred, maimed, or blinded for their faith. An age of persecution left scars as an age of theological precision opened up.

Debates focused intensely on the person of Christ. Translators worked tirelessly as arguments and counter-arguments flowed in Latin and Greek. Constantine, dressed regally but theologically unprepared, struggled to follow the flow of arguments. Local creeds were brought and examined, but the central question hinged on one Greek letter: 

The Iota. 

Would the church affirm that Christ was homoousios (of the same substance) or homoiousios (of similar substance) with the Father? 

The orthodox party stood for homoousios, while Arians argued for homoiousios. The difference of one letter– the iota--marked the difference between truth and heresy.

Eusebius, initially an Arian supporter, changed his view mid-debates. He wrote to his congregation explaining his change of heart, affirming the scriptural basis of the creed and distancing himself from the Arian position. Though the Nicene Creed some recite today was amended in 381 at Constantinople (and is at the bottom of the article), the anti-Arian clauses—such as: “God from God, Light from Light, very God of very God”—stem directly from 325.

Other topics were debated too: the date of Easter (finally standardizing a date using an extremely complex mathematical formula), the re-admittance of lapsed Christians, how deaconesses were of the laity, not an office, and not to be ordained, and various disciplinary actions. Twenty canons were established—rules about ordination age, clerical conduct, ecclesiastical jurisdiction, anti-usury laws, and even the proper posture for public prayer (standing room only, like the old school Presbyterians).

As Presbyterians, we affirm that all councils may err, and many have erred. Councils are helpful, but not infallible. The Nicene Creed is not binding like Scripture, but it is a valuable aid to the church. It is orthodox in elevating the Lord Jesus Christ, God come in the flesh.

At the close of the council, seventeen bishops dissented. Arius himself refused to sign the formula and was exiled, along with two others. Eusebius wrote that, as the council concluded in peace and unity, "the final banquet of celebration was like a picture of the coming kingdom of Christ" with bishops from all nations under a Christian king.

Happy birthday Nicea.

We’d be in a world of Arian trouble without you. 



I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible;

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of his Father before all worlds; God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made.

Who, for us men for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the Virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day he rose again, according to the Scriptures; and ascended into heaven, and sitteth on the right hand of the Father; and He shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.

And I believe in the Holy Ghost the Lord and Giver of Life; who proceedeth from the Father and the Son; who with the Father and the Son together is worshiped and glorified; who spake by the prophets.

And I believe one holy catholic and apostolic Church; I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come.

Amen.