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LIBERTY UNIVERSITY

ATHANASIUS: HIS RESPONSE TO THE ARIAN CONTROVERSY AFTER THE COUNCIL OF NICAEA IN 325

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A PAPER SUBMITTED TO DR. GREGORY TOMLIN IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE COURSE CHHI 520

LIBERTY THEOLOGICAL SEMINARY

BY ARNITTA JOHNSON

LYNCHBURG, VIRGINIA 3 JULY 2011

TABLE OF CONTENTS

INTRODUCTION------------------------------------------------------------------------------------------------1 THE ORIGIN OF ARIANISM-----------------------------------------------------------------------------------2 SAINT ATHANASIUS-------------------------------------------------------------------------------------------4 THE COUNCIL OF NICAEA-----------------------------------------------------------------------------------5 THE REACTION OF ATHANASIUS: A FIGHT TO THE END-----------------------------------------------6 THE COUNCIL OF CONSTANTINOPLE, 381---------------------------------------------------------------13 CONCLUSION-------------------------------------------------------------------------------------------------15

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INTRODUCTION Emperor Constantine issued the Edict of Milan in 313which ended the persecution of ChristianityChristians. Once Christianity was accepted by the Emperoremperor, the outside conflicts ceased, but thanks to Arius, internal conflicts in church became outraged. In 318 Arius began to teach, that the Logos was a creature who did not always exist and was not equal to the Father (heterousios). This started the Arian controversy whose view stemmed from the legacies of Tertullian and Origen concerning the nature of God. Emperor Constantine, in an effort to maintain peace and unity of the estate, called a general council, the Council of Nicaea in 325.
1 Comment [GT2]: Italicize foreign words. But this word needs explanation in the footnote Heteroousious. Formatted: Font: Italic Comment [GT1]: Only when it precedes a name is a title capitalized.

During the council of Nicaea, Ariuss doctrine was condemned as heresy. Instead of putting an end to Arianism, the Council of Nicaea sparked a flame and Arianism continued for many years. This paper will seek to show how Athanasius fought vigorously against the teachings of the Arians to maintain the results of Nicene Council of 325 that Christ is of the same substance of the Father (homoousios). Although Athanasiuss actions did not fully resolve the Arian Controversy, his faithfulness and his writings halted their heretical advancements and paved the way for the eventual victory of the Nicene Creed at the Second Ecumenical Council of 381. THE ORIGIN OF ARIANISM Bishop Alexander, who was bishop of Alexandria from A.D. 313 AD, was the bishop of Arius. Bishop Alexander, according to the teachings of the Holy Scriptures, taught that the Son was fully and truly God and equal to the Father. Arius disagreed and contended that Jesus Christ was merely a created being who was divine, but not equal to the Father and to the Holy Spirit; hence

1 Luke Timothy Johnson, The creed: what Christians believe and why it matters (New York: Doubleday Religion, 2003), 33.

Arius famous dictum, There once was a time when He was not.2 Saint Alexander wrote a letter to Arius , to no avail, to get him to stop teaching the heterodox view of the relationship of Jesus to God the Father, but to no avail. He taught these false doctrines perseveringlypersistently, not only in the church, but also in general meetings and assemblies; and he even went from house to house, endeavouring to make men the slaves of his error.3 Alexander, who was strongly attached to the doctrines of the Apostles, tried to convince Arius of his error. When he saw it was not working he convened a synod in 320 of about a hundred Egyptian and Lybian bishops at Alexandria and deposed Arius and his allies.4 Arius continued teaching and gaining support from bishops such as Eusebius of Nicomedia, Eusebius of Casarea, Paulinus of Tyre, Gregory of Berytus, Aetius of Lydda, and others from the east to the point that Saint Alexander had to send a letter, backed by other supportive clergy, to the bishops of the Church at large. While deposed, Arius resided with Eusebius at Nicomedia and continued to spread his views in his poetic work, Thalia (" The Banquet").5 Arianism had gotten so out of control, that by 324, it had gained the attention of Emperor Constantine.6 He sent Saint Hosius, bishop of Cordova and confessor, to Egypt with a letter to Alexander and Arius. He wrote that the controversy was caused by varying uses of terminology to describe the Logos which was incomprehensible. Once again, the meeting with Saint Hosius,
2 Tyrannius Rufinus, Gennadius, St. Jerome and Theodoret, Bishop of Cyrus, Origin of the Arian Heresy, in Nicene and Post-Nicene Fathers Series 2, Volume 3 - Enhanced Version (early Church Fathers): The Ecclesiastical History of Theodoret, 1.1 ed., ed. Philip Schaff (New York .: Christian Classics Ethereal Library, 2009), 34. 3 . Ibid. 4 Ibid. 5 Biography of Arius, http://www.tlogical.net/bioarius.htm (accessed July 3, 2011). 6 Hershel Shanks, ed., Christianity and Rabbinic Judaism: A Parallel History of Their Origins and Early Development (Washington, D.C.: Biblical Archaeology Society, 1992), 274.

Arius and Saint Alexander did not produce favorable results. The Arian controversy caused so much dissention that ultimately; Emperor Constantine called the first ecumenical council of the Church, the Council of Nicaea, to settle the controversy. SAINT ATHANASIUS Saint Athanasius was born in Alexandria around the year 296 or 298.7 According to the Ecclesiastical History of Rufinus, Bishop Alexander noticed the teen-age boy Athanasius out of the window as he was outside playing with some other boys. Saint Alexander realized that the boys were imitating the Church's sacred rite of baptism and Athanasius was playing the part of Patriarch. After closer examination, Saint Alexander realized that all the details of the Church's rite had been properly performed and carried out, and after consulting with his clergy; they decided the baptisms were valid. Bishop Alexander was so smitten with Athanasius that once Athanasius finished school, he brought him in as his amanuensis to work as his secretary. Athanasius was a well educated man who was short in stature but a giant in the history of Orthodox Church. He loved and had a remarkable understanding of Scripture.8 Saint Athanasius was fearless and extremely courageous and he defended the creed of Nicaea against Arianism. He was determined to halt the Arian controversy as they sought to dismantle the nature of Christ and His saving power. Saint Athanasius did not tolerate the heresy of the Arians, but he was humble and willing to forgive the bishops who at one time rejected the word homoousios because they did not completely understand it. His life was devoted to God, the welfare of the Church and protecting the decision generated at the Council of Nicaea in 325.
Comment [GT3]: Redundant.

7 Saint Athanasius, Nicene and Post-Nicene Fathers Series 2, Volume 4: Athanasius: Select Works and Letters, ed. Philip Schaff (New York: Christian Literature Publishing Co, 1892), xiv. This is not a primary source because youre quoting from the biographical data prior to his works. 8 Ibid.

THE COUNCIL OF NICAEA The Council of Nicaea met at Nicaea, across the Bosphoros from Constantinople in A.D. 325.9 One focus of the Council of Nicaea was the divinity of Christ. It was presided over by Emperor Constantine himself and included over 300 bishops mostly from the East. Since Arius was only a presbyter, he was not allowed to sit in on the meetings. Eusebius of Nicodemia presented Arian view of heteroousious, the Son was created and is of a different substance from the Father. Athanasius, a deacon, was not allowed to sit in the meeting either; however, as the secretary of Bishop Alexander, who spoke in favor of the Trinity, it was likely that Athanasius was very helpful in preparing the defense. It was now time for Eusebius of Caesarea. He was the bridge that would bring the two ends together. He proposed the formula from an ancient creed from his church which stated that the Son was of the same essence (homoiousios) as the Father and was generated from the essence of the Father. Saint Constantine the Great agreed with the creed of Eusebius and suggested that it be adopted with one change, the word homoiousious to the word homoousios, "of one essence."In the end, Constantine condemned Arius' doctrine and voted for the orthodox view that both that the Son and the Father were of the same essence, yet each is a distinct person in the Godhead. The Creed of Eusebius of Csarea, which he presented to the council, reads as follows: We believe in one only God, Father Almighty, Creator of things visible and invisible; and in the Lord Jesus Christ, for he is the Word of God, God of God, Light of Light, life of life, his only Son, the first-born of all creatures, begotten of the Father before all time, by whom also everything was created, who became flesh for our redemption, who lived and suffered amongst men, rose again the third day, returned to the Father, and will come again one day in his glory to judge the quick and the dead. We believe also in the Holy Ghost. We believe that each of these three is and subsists; the Father truly as Father, the Son truly as Son, the Holy Ghost truly as Holy Ghost; as our Lord also said, when he sent his disciples to preach: Go and teach all nations, and baptize them in the name of the Father, and of the Son, and of the Holy Ghost.10
9 Jonathan Hill, Zondervan Handbook to the History of Christianity (New York: Lion Hudson, 2007), 80. 10 The Nicene Creed, in Nicene and Post-Nicene Fathers Series 2, Volume 14 - Enhanced Version (early Church Fathers): The First Ecumenical Council: The First Council of Nice., 1.1 ed., ed. Philip Schaff (n.p.: Christian Classics Ethereal Library, n.d.), 3.
Comment [GT5]: I wouldnt do this. Lets not assume the emperor was even a real Christian. It is doubtful and political expediency likely was the motivating factor. Comment [GT6]: This is the compromise position though, and not the final creed. Comment [GT7]: This is what they were against. Here it sounds like youre say Eusebius creed is what was adopted. It wasnt. Comment [GT8]: 1.We believe in one God the Father all powerful, maker of all things both seen and unseen. And in one Lord Jesus Christ, the Son of God, the only-begotten begotten from the Father, that is from the substance [Gr. ousias, Lat. substantia] of the Father, God from God, light from light, true God from true God, begotten [Gr. gennethenta, Lat. natum] not made [Gr. poethenta, Lat. factum], CONSUBSTANTIAL [Gr. homoousion, Lat. unius substantiae (quod Graeci dicunt homousion)] with the Father, through whom all things came to be, both those in heaven and those in earth; for us humans and for our salvation he came down and became incarnate, became human, suffered and rose up on the third day, went up into the heavens, is coming to judge the living and the dead. And in the Holy Spirit. 2.And those who say 1."there once was when he was not", and "before he was begotten he was not", and that 2.he came to be from things that were not, or from another hypostasis [Gr. hypostaseos] or substance [Gr. ousias, Lat. substantia], affirming that the Son of God is subject to change or alteration these the catholic and apostolic church anathematises. This is the actual creed that was passed by the 318 present. Comment [GT4]: Italicize foreign words. Formatted: Font: Italic

THE ARIAN AND SEMI-ARIAN REACTION After the council Council of Nicaea, it appeared that the bishops who supported the Trinity had prevailed. The creed erected a mighty fortress for the Trinitarians to take refuge from the assaults of heresy; and in this view it was of the utmost importance, and secured the final triumph of the truth. Sadly, some of the bishops who had subscribed to the homoousion interpretation of Scripture were not deeply rooted and were willing to sway and turn in opposition. This gave way for Arianism to increase in political development and power. An intermediate period of great excitement ensued, during which council was held against council, creed was set forth against creed, and anathema against anathema was hurled. The pagan Ammianus Marcellinus says of the councils under Constantius: The highways were covered with galloping bishops; and even Athanasius rebuked the restless flutter of the clergy, who journeyed the empire over to find the true faith, and provoked the ridicule and contempt of the unbelieving world.11 In intolerance and violence the Arians exceeded the orthodox, and contested elections of bishops not rarely came to bloody encounters.12 The intervention of the emperors added fuel to the fire and impeded theological development.13 THE REACTION OF ATHANASIUS: A FIGHT TO THE END The personal account of Athanasius is mingled with doctrinal controversy as he committed himself wholly to what he believed.14 He concluded that the reasoning of the Arians in relation to the nature of God the Father and the Son show their incapacity to comprehend the basic difference between the inner life of God and His actions in relation to the created world.
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11 Saint Athanasius, Nicene and Post-Nicene Fathers Series 2, Volume 4: Athanasius: Select Works and Letters, ed. Philip Schaff (New York: Christian Literature Publishing Co, 1892), 121. 12 Philip Schaff, Nicene and Post-Nicene Christianity. A.D. 311-600 - Enhanced Version (History of the Christian Church), 1.1 ed. (New York.: Christian Classics Ethereal Library, 2009), 121. 13 Ibid. 14 Ibid.

Saint Athanasius was elected bishop by general consent. Saint Alexander, his predecessor, had practically nominated him, and a large body of the popular opinion clamored for Saint Athanasius' election as the good, the pious, the Christian, the ascetical, the genuine bishop.15 Meanwhile, Eusebius of Nicomedia continued to plot and wreak havoc in Antioch and in Egypt. He even managed to get Arius back from exile. Eusebius had the nerve to write and ask Saint Athanasius to admit Arius and his friends into communion.16 Saint Athanasius refused because he knew that Arius had not repented. His reply was the Christ-opposing heresy has no communion with the Catholic Church. The false accusations by Eusebius and the Arians begin and mount quickly. Three Meletian bishops appeared at the imperial court and accused Saint Athanasius of imposing a special tax having upon all Egypt and giving the gold collected to a certain man who was preparing to usurp the imperial power; it was disproved by two priests from Alexandria. Athanasius turned right around and had to defend himself against a myriad of false accusation to even include using magic. Eusebius was on a roll and did not stop here. He convinced an uncanonically ordained Priest named Ischyras to lie and conjure up a story that one of Saint Athanasius presbyters, Marcarius, who was sent to deliver a message to Ischyras used violence and broke his chalice and upset the Holy Table. 17 The Priest priests own family convinced him to retract the tale that had already reached the Emperoremperor. Eusebius, determined to persevere, had the charges renewed and blamed Saint Athanasius personally of

15 Saint Athanasius, Nicene and Post-Nicene Fathers Series 2, Volume 4: Athanasius: Select Works and Letters: Early years of his Episcopate. The Anti-Nicene reaction, 328-335. .ed. Philip Schaff (New York: Christian Literature Publishing Co, 1892), xxxvii.. 16 T.G. Elliott, Constantine and 'the Arian Reaction After Nicaea', Journal of Ecclesiastical History 43, no. 2 (April 1992): 183. 17 Barnes Timothy, Athanasius and Constantius: Theology and Politics in the Constantinian Empire (Cambridge, Mass: Harvard University Press, 1993), 18., http://quod.lib.umich.edu.ezproxy.liberty.edu:2048/cgi/t/text/text-idx?c=acls;idno=heb01088 (accessed July 1, 2011).

breaking the chalice. The Arians, still not satisfied, continue to harass Saint Athanasius. This time a Meletiana bishop by the name of Arsenius, accepted a bribe from John Arcaph, theMeletian bishop leader, to go into hiding and so they could accuse Saint Athanasius of his murder.18 The Meletians went so as far as to acquire a hand for evidence.19 This incident, coupled with Ischyras faade, was again brought before Saint Constantine who ordered his halfbrother (and high official), Dalmatius to investigate. This led to the council at Tyre in July of 335, which consisted of Arians ready and waiting to try Saint Athanasius. Being the astute man of God that he was, Athanasius set his own plan into action. He had one of his deacons to track down murdered Arsenius. The deacon did not find Arsenius, but seized the presbyter of the community and forced him to confess the entire plot before the Duke. Arsenius was eventually found, arrested and forced to confess, and. Emperor Constantine wrote and apologized to Saint Athanasius. 20. In addition to several other made up charges, a prostitute hired by Eusebius accused the good Saint of committing fornication. A ram in the bush, by the name of Father Timothy (one of Saint Athanasiuss presbyters), got wind of what was going on and was able to trap the woman in her own lie proving the innocence of Saint Athanasius. All the charges at the council of Tyre were dropped.21 The Eusebians, still working to get rid of Saint Athanasius, accused him, in the presence of the Emperor, of cutting off resources from Saint Constantine's new capital by stopping the ships that left from Egypt every autumn. This injustice led to the

18 Socrates of Constaninople and Salaminius Hermias Sozomen, Book 1 Chapter XXIX., in Npnf2-02. Socrates and Sozomenus Ecclesiastical Histories: Of Arsenius, and His Hand Which Was Said to Have Been Cut Off.: Christian Classics Ethereal Library), 19. 19 Ibid. 20 Ibid. 21 Saint Athanasius, Nicene and Post-Nicene Fathers Series 2, Volume 4: Athanasius: Select Works and Letters, ed. Philip Schaff (New York: Christian Literature Publishing Co, 1892), xli.

Saints first exile by the Emperor to Treveri in Gaul.22 It lasted a little over a year (335 to 337). A letter written by Emperor Constantine II after the death of his father, Saint Constantine the Great, stated that he sent Athanasius away to protect him for the Arians.23 Arius tricked the Emperor emperor into believing that he accepted the faith of the Orthodoxy, and he was awarded reception back into communion. 24 On his way to be reinstated, Arius died suddenly at the age of 80.25 It is unfortunate that the controversy which bears his name lingered and continued for another thirty years. Saint Athanasiuss second exile landed him in Sardica and then Rome. It lasted seven years from 339 to 346. During this time, the Arians, although very strong, began to demise as disputes arose among them. October 21, 346 Saint Athanasius returned to his church Alexandria and lived in peace for over nine years. This period was called the Golden Decade,26 but was ended by the Arian Emperor Constantius who resumed the controversy and again tried to rid Alexandria of Saint Athanasius. The Egyptian monasticism was a great support system for Saint Athanasius where he was welcomed by his fellow monks.
22 Saint Athanasius, Nicene and Post-Nicene Fathers Series 2, Volume 4: Athanasius: Select Works and Letters, ed. Philip Schaff (New York: Christian Literature Publishing Co, 1892), 5. 23 Tyrannius Rufinus, Gennadius, St. Jerome and Theodoret, Bishop of Cyrus, Book II, Chapter 1,Return of St. Athanasius, in Nicene and Post-Nicene Fathers Series 2, Volume 3 - Enhanced Version (early Church Fathers): The Ecclesiastical History of Theodoret, 1.1 ed., ed. Philip Schaff (New York: Christian Classics Ethereal Library,1892), 65. 24 T.G. Elliott, Constantine and 'the Arian Reaction After Nicaea', Journal of Ecclesiastical History 43, no. 2 (April 1992): 185. 25 Philip Schaff, Nicene and Post-Nicene Christianity. A.D. 311-600 - Enhanced Version (History of the Christian Church), 1.1 ed. (New York.: Christian Classics Ethereal Library, 2009), 121. 26 Saint Athanasius, Nicene and Post-Nicene Fathers Series 2, Volume 4: Athanasius: Select Works and Letters, ed. Philip Schaff (New York: Christian Literature Publishing Co, 1892), 5.
Comment [GT9]: It probably wasnt suddenly at 80.

Sadly, the great welcome by his fellow monks set the stage for his third exile which lasted for six years and fourteen days. One of the fruits of his forced leisure was the Apology to Constanius, in which he defends himself against an outburst of disgraceful calumnies such as when he tried to set Constanius against his brother.27 Another treatise was his Apology For his Flight to prove that common sense and Scripture prevails over mere name calling such as coward.28 He also wrote History of the Arians, which provides information from the period 336-347. It is possible that he wrote his four powerful dogmatic orations against the Arians, which remained for centuries the chief stronghold of Nicene orthodoxy.29 February 8, 356, The Emperor Constantius sent a general named Syrianus to the Church of Theonas in Egypt where Saint Athanasius was presiding at a service. Saint Athanasius barely escaped because he was heartbroken and half faint to have to leave his flock while they were being brutally beaten by the solders.30 Saint Athanasius again was provided with support from his fellow monks in the Nitrian Desert. His was in a very secure location and could not be found, but he was able to watch the Arians as their empire crumbled. The Emperor had his people searching high and low for Saint Athanasius, and again was violent, brutal and cruel to the Orthodox Christians driving many bishops into exile and installing Arian bishops. During the Great Fast in 357, eight and a half months later, the Arian bishop, George,

27 Frederick Ferrar, Saint Athanasius the Great, Coptic Church Review 4, no. 2 (Summer/Fall 1983): 42 28 Ibid. 29 Saint Athanasius, Nicene and Post-Nicene Fathers Series 2, Volume 4: Athanasius: Select Works and Letters, ed. Philip Schaff (New York: Christian Literature Publishing Co, 1892), lvii. 30 Socrates of Constaninople and Salaminius Hermias Sozomen, Chapter XI, In Nicene and Post-Nicene Fathers Series 2, Volume 2: Socrates and Sozomenus Ecclesiastical Histories: On the Arrival of Gregory at Alexandria, Tended by a Military Escort Athanasius Flees, ed. Philip Schaff (New York: Christian Classics Ethereal Library, 1886), 41.

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entered Alexandria with an armed force.31 For eighteen months until August 29, 358 he persecuted, killed and banished Orthodox Christians. He finally met his demise from the pagans who hated him just as much as the Christian because of his cruelty. 32 Saint Athanasius continued to hide out, watch the deterioration of the Arians and write. His messengers disseminated his letters and it is during this exile period that Athanasius most likely wrote the Life of Saint Anthony.33 In November of 361, Julian, known as the Apostate,34 became emperor and recalled from exile all the bishops banished by the former Emperor Constantius. February 22, 362 Athanasius, amid his joyful followers, seated himself once more on his Episcopal episcopal throne. Saint Athanasius immediately called a Synod of Saints and Confessors to clear up questions such as what to do with the lapsed during the Arian persecution and what view should be taken on the unfortunate word hypostasis, substance.35 The new emperor Julian disliked both Constantius and Christians.36 He pretended to support Christianity his goal was to restore the lost glory of paganism.37 His plan was that he could exercise a dash of cunning and a bit of cajolement and the Christians would turn against themselves. Fortunately, to his extreme irritation, just the opposite happened in Alexandria. The
31 Socrates of Constaninople and Salaminius Hermias Sozomen, Chapter XI, In Nicene and Post-Nicene Fathers Series 2, Volume 2: Socrates and Sozomenus Ecclesiastical Histories: On the Arrival of Gregory at Alexandria, Tended by a Military Escort Athanasius Flees, ed. Philip Schaff (New York: Christian Classics Ethereal Library, 1886), 41. 32 Ibid. 33 Saint Athanasius, Nicene and Post-Nicene Fathers Series 2, Volume 4: Athanasius: Select Works and Letters, ed. Philip Schaff (New York: Christian Literature Publishing Co, 1892), liii. 34 Justo L. Gonzalez, The Story of Christianity, Volume 1: The Early Church to the Dawn of the Reformation (Story of Christianity) (San Francisco: HarperOne, 1984), 169. 35 Frederick Ferrar, Saint Athanasius the Great, Coptic Church Review 4, no. 2 (Summer/Fall 1983): 51. 36 Justo L. Gonzalez, The Story of Christianity, 168. 37 Ibid., 170.

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results there were, in fact, very different from what he had contemplated. He wrote to the Alexandrians several times complaining about Saint Athanasius and vowed to get rid of him. Athanasius ensured his weeping friends that this too shall pass and he took a boat up the Nile off toward Upper Egypt.38 Athanasius realized that he was being tracked by imperial officers and he, he directed the captain of the boat to make turn about and head back down the river. When the two boats met in passing, one of the officers shouted, Where is Athanasius, and the Saint answered, Not very far off.39 His fourth exile was near Hermopolis and was brief. June 26, 363 the Saint was traveling near Antinopolis and was praying fervently while the monks towed his boat from the shore.40 Saint Athanasius was concerned about the new wave of persecutions under Julian when Theodore announced that at that hour Julian the Apostate had been killed. His successor, Jovian was an honest officer and under his reign the Churches were almost in universal accord about the Nicene faith. The Emperor Jovian was smothered by fumes and was succeeded by Valentinian I who was rude but tolerant. Unfortunate for the Orthodox Christians, he handed the responsibility to his zealous Arian brother Valens, who ordered that all bishops who were expelled by civil authorities under Julian would be expelled again.41 In order to keep the peace in the city, the Saint departed for his fifth and final exile which lasted about five months. Feb 1, 366, the Saint was led back once more by his followers. The last six to eight years of his life were spent in peace.
38 Ferrar, Saint Athanasius the Great, Coptic, 53. 39 Ibid.,53. 40 Ibid 41 Justo L. Gonzalez, The Story of Christianity, Volume 1: The Early Church to the Dawn of the Reformation (Story of Christianity) (San Francisco: HarperOne, 1984), 180.

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Saint Athanasius now found himself in old age. He had been bishop for 46 years. On May 2, 373 after consecrating his friend and Presbyter Peter as his success, he died at peace in his own home. He outlived many of his enemies and was honored by all despite all of the false accusations he endured and the scandalizing of his name. He died in full possession of the Episcopal dignity, from which he had been five times driven into exile: twice by Constantine, and once by Constantius, Julian and Valens. Had he lived a few years longer he would have rejoiced in the vigorous orthodoxy of Theodosius and the decrees of the Second Ecumenical Council which in 381.42 THE COUNCIL OF CONSTANTINOPLE, 381 The Second Ecumenical Council - the First Council of Constantinople of 381 would bringbrought about the final triumph of the Nicene Orthodoxy. Theodosius the Great (379-395), a Spaniard by birth, convened the council with 150 bishops to confirm his earlier decree in support of the doctrine of the Council of Nicaea. It was presided over at first by St. Meletius, the bishop of Antioch who was bishop not in communion with Rome, who died during its session and its second president was St. Gregory Nazianzen up to the arrival of Acholius.43 The council represented the triumph of Nicene orthodoxy over Arianism with regard to the doctrine of the Trinity.44 The formal records of its proceedings have been lost, but its activities are known from various letters and the writings of the church historians Socrates, Sozomen, and Theodoret.45 However, it put forth its own new creed, which is sometimes known as the Nicene
Comment [GT10]: We do have the revised creed though.

42 Ferrar, Saint Athanasius the Great, 55. 43 Nicene and Post-Nicene Fathers Series 2, Volume 14 - Enhanced Version (early Church Fathers): Historical Introduction, 1.1 ed., ed. Philip Schaff (n.p.: Christian Classics Ethereal Library, n.d.), 2. 44 Henry Bettenson and Chris Maunder, eds., Documents of the Christian Church, 3 ed. (Oxford: Oxford University Press, USA, 1999), 99. 45 (New World Encyclopedia, s.v. First Council of Constantinople, http://www.newworldencyclopedia.org/entry/First_Council_of_Constantinople (accessed July 1, 2011).

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Creed of 381, and is often recited today as the "Nicene Creed." The council condemned the Pneumatomachian heresy which denied the divinity of the Holy Spirit, and other heresies to reverse the actions of previous counsels and restore orthodox dogma of the Holy Trinity and given at the Council of Nicaea. Bishops like Ambrose of Milan supported the emperor and did much to bring the Nicene doctrine into complete acceptance.46 What a joyous day this would have been for the Saint Athanasius, who devoted his life to this end. CONCLUSION The Council of Nicaea in 325 condemned Arianism and agreed upon a new statement of faith; unfortunately, the Arian conflict remained and eventually spread and became the predominant form of Christianity in Europe. In 381 another council, the Council of Constantinople was called to settle the Arian issue. It was presided over by Gregory of Nazianzus, an anti-Arian writer from Cappadocia. After fifty years of Arian political and theological dominance in the East, Arianism was defeated. A new version of the creed of Nicaea at the The Council of Constantinople, 381reaffirmed the homoousios and also extended it to the Holy Spirit. Saint Athanasius fought the good fight and is truly admired not only by the church, but by the world.47 90

46 Biography of Arius, http://www.tlogical.net/bioarius.htm (accessed July 2, 2011). 47 Ferrar, Saint Athanasius the Great, 55.

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BIBLIOGRAPHY Athanasius, Saint. Nicene and Post-Nicene Fathers Series 2, Volume 4: Athanasius: Select Works and Letters. Edited by Philip Schaff. New York: Christian Literature Publishing Co, 1892. Bettenson, Henry, and Chris Maunder, eds. Documents of the Christian Church. 3 ed. Oxford: Oxford University Press, USA, 1999. Elliott, T.G. Constantine and 'the Arian Reaction After Nicaea. Journal of Ecclesiastical History 43, no. 2 (April 1992). Ferrar, Frederick. Saint Athanasius the Great. Coptic Church Review 4, no. 2 (Summer/Fall 1983). Gonzalez, Justo L. The Story of Christianity, Volume 1: The Early Church to the Dawn of the Reformation (Story of Christianity). San Francisco: HarperOne, 1984. Hill, Jonathan. Zondervan Handbook to the History of Christianity. New York: Lion Hudson, 2007. Johnson, Luke Timothy. The creed: what Christians believe and why it matters. New York: Doubleday Religion, 2003. Newman, John. Arians of the Fourth Century. Newman Reader - Works of John Henry Newman. http://www.newmanreader.org/works/arians/index.html (accessed July 1, 2011). Rufinus, Tyrannius, Gennadius, St. Jerome, and Theodoret, Bishop of Cyrus. Origin of the Arian Heresy. In Nicene and Post-Nicene Fathers Series 2, Volume 3 - Enhanced Version (early Church Fathers): The Ecclesiastical History of Theodoret. 1.1 ed. Edited by Philip Schaff. N.p.: Christian Classics Ethereal Library, 2009. ________ Book II, Chapter 1, Return of St. Athanasius. In Nicene and Post-Nicene Fathers Series 2,Volume 3 - Enhanced Version (early Church Fathers): The Ecclesiastical History of Theodoret. 1.1 ed. Edited by Philip Schaff. New York: Christian Classics Ethereal Library, 1892. ________Book I, Chapter XXV, An Account of the Plot Formed Against the Holy Athanasius. In Nicene and Post-Nicene Fathers Series 2, Volume 3 - Enhanced Version (early Church Fathers): TheEcclesiastical History of Theodoret. 1.1 ed. Edited by Philip Schaff. New York: Christian Classics Ethereal Library, 1892. Schaff, Philip. Nicene and Post-Nicene Christianity. A.D. 311-600 - Enhanced Version (History of the Christian Church). 1.1 ed. New York.: Christian Classics Ethereal Library, 2009.

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________. Nicene and Post-Nicene Fathers Series 2, Volume 1 (Early Church Fathers). 1.1 ed. Christian Classics Ethereal Library, 2009. ________Nicene and Post-Nicene Fathers Series 2, Volume 14 - Enhanced Version (early Church Fathers): Historical Introduction. 1.1 ed. Edited by Philip Schaff. N.p.: Christian Classics Ethereal Library, n.d. ________The Nicene Creed. In Nicene and Post-Nicene Fathers Series 2, Volume 14 Enhanced Version (early Church Fathers): The First Ecumenical Council: The First Council of Nice. 1.1 ed. Edited by Philip Schaff. N.p.: Christian Classics Ethereal Library, n.d.

Shanks, Hershel, ed. Christianity and Rabbinic Judaism: A Parallel History of Their Origins and Early Development. Washington, D.C.: Biblical Archaeology Society, 1992. Socrates of Constaninople, and Salaminius Hermias Sozomen. Chapter XI. In Nicene and Post-Nicene Fathers Series 2, Volume 2: Socrates and Sozomenus Ecclesiastical Histories: On the Arrival of Gregory at Alexandria, Tended by a Military Escort Athanasius Flees. Edited by Philip Schaff. New York: Christian Classics Ethereal Library, 1886 ________. Book 1 Chapter XXIX In Nicene and Post-Nicene Fathers Series 2, Volume 2:. Socrates and Sozomenus Ecclesiastical Histories: Of Arsenius, and His Hand Which Was Said to Have Been Cut Off.: Christian Classics Ethereal Library, 1886. Timothy, Barnes. Athanasius and Constantius: Theology and Politics in the Constantinian Empire. Cambridge, Mass: Harvard University Press, 1993. http://quod.lib.umich.edu.ezproxy.liberty.edu:2048/cgi/t/text/textidx?c=acls;idno=heb01088 (accessed July 2, 2011).

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