Disagreement Continues

Next Part Holy Spirit Moves toward Person hood

After the opposing views at Nicaea had been presented, both sides continued to lobby and position behind the scenes for a number of weeks. Most of the delegates were not impressed with either argument, both of which were considered somewhat extreme (Ibid., vol. 19, p. 641). Athanasius was opposed by many of the delegates from the east. The Rome-Alexandrian orbit of the Catholic movement leaned more toward Greek philosophy, while the majority of the delegates, still somewhat influenced by remnants of the true Church, were more conservative.

Finally, as the Nicaean Council came to an end, most of the delegates voted in favour of Athanasius. This was not so much a mandate for his beliefs, but rather the lesser of two evils. Most considered both sides to be mutually unacceptable. The outcome is best described here: “In the main they perpetuated the line of Origen” (Ibid., vol. 19, p. 641). The demands of the emperor carried the day. He wanted to go with the decision of the majority—either way—and was determined to enforce it. Sensing where the decision was going, participants made it almost unanimous (300 out of 318) simply because they feared death or exile if they were on the wrong side of the apparent outcome.

Eventual Acceptance

Think carefully. It is incredible that the decision—any “decision”—by men regarding the nature of the God of the Universe was born in such an environment, but it was. It is time for some questions: Does this seem acceptable? Do you think God would do it this way? Do you care? Will you care?

Thus, the council’s decision spelled trouble for Arius and his allies, who were banished for a time. Arians and semi-Arians were temporarily out of favour. Yet, this would change in a few years. The considerable conflict that simmered between the disputing parties would be resolved decades later at the Council of Constantinople. It was then that the trinity would become a central doctrine of the church at Rome.

The only time that Arianism really threatened to return was during the rule of Emperor Valens who had attempted to revive it—but without success. After Valens’ reign, Arianism, which had already been rejected by the Roman church, was officially rejected by the empire.

Yet, the Arian movement “lived to flourish anew among the Germanic tribes at the time of the great migrations [5th century and afterwards]. Goths, Vandals, Suebi, Burgundians and Langobardi embraced it; here to a distinctive national type of Christianity…” (Ibid., Vol. 2, p. 544).

An interesting note of history: While Arianism diminished from view during the middle ages, it was resurrected by Adolph Hitler to promote pride and nationalism in Nazi Germany at the time of World War II. Once again, this “distinctive national type of Christianity” was hailed by Germanic peoples. Under the Nazis, “Arianism” was transformed into “Aryanism”—a racial term proclaiming the superiority of Germanic peoples, more than continuing to represent a doctrine or creed.

The Adopted Creed

When compared to later Catholic writings, Athanasius’ beliefs were not strongly trinitarian. The Nicene Creed (also called Nicaean) devoted little comment to defining the Father, and even less to defining the Spirit. The majority of the Creed explains the exact definition of Christ, refuting what Arius had advocated. Although the Creed was not predominantly trinitarian, it did lay the groundwork for a stronger definition to be made at a later date. Much of the trinitarian language had to be removed from what the council had decided in order to win the delegates’ approval.

The Nicene Creed, principally drawn up in A.D. 325, was essentially a revision of the creed written earlier that year by Eusebius of Caesarea, historian and close confidant of Constantine. Later revisions reflected additions made primarily at the Council of Constantinople.

The Nicene Creed reads:

I. We believe in one God the Father Almighty, the maker of all things visible and invisible.

II. And in one Lord Jesus Christ, the Son of God, begotten of the Father, only begotten, that is of the substance of the Father, 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, both those in heaven and those on earth. Who for us men and for our salvation came down and was incarnate, and was made man, And suffered, And rose the third day, Ascended into heaven, Is coming to judge quick and dead.

III. And in the Holy Ghost (Encyclopedia Britannica, 11th ed., vol. 7, pp. 395-396)