The Early Centuries - Byzantium 01

The Early Centuries - Byzantium 01 by John Julius Norwich Read Free Book Online Page B

Book: The Early Centuries - Byzantium 01 by John Julius Norwich Read Free Book Online
Authors: John Julius Norwich
Tags: History, Non-Fiction, Z
bloodshed. It fell, however, on deaf ears, and resulted only in bringing both Arius and Alexander separately to Nicomedia to lay their respective cases before the Emperor.
    It was now, towards the end of 3 24, that Constantine decided on the final solution to the problem. There would be no more synods of local bishops; instead, there would be a universal Council of the Church - a Council of such authority and distinction that both parties to the dispute would be bound to accept its rulings. The first proposal was that it should be held in Ancyra - the modern Ankara; but the venue was soon changed to Nicaea (Iznik). Not only was this city more accessible; it was also nearer to Nicomedia - a point of no little importance, for it soon became clear that the Emperor had every intention of participating himself.
    Nicaea too boasted an imperial palace; and it was here that the great Council was held, between 20 May and 19 June 325. Despite the Emperor's hopes for a large attendance from the western churches, these were poorly represented: the controversy was of little interest to them. Apart from Bishop Hosius there were only the Bishops of Calabria and Carthage, two others respectively from Gaul and Illyria, and a couple of priests, sent from Rome - more as observers than anything else - by Pope Sylvester. From the East, on the other hand, the delegates arrived in force: 270 bishops at the lowest count but in fact probably 300 or more, many of them with impressive records of persec ution and im prisonment for their faith. The proceedings were opened by Constantine in person.
    When the whole assembly was seated with due dignity, a general silence prevailed pending the Emperor's arrival. First, three of his immediate family entered in order of rank, then came others heralding his own approach — not the soldiers or guards who normally attended him, but friends in the faith. And now, all rising at the signal that indicated the Emperor's entrance, at last he himself proceeded through the midst of the assembly like some heavenly Angel of God, clothed in a garment which glittered as though radiant with light, reflecting the glow of a purple robe and adorned with the brilliant splendour of gold and precious stones. When he had advanced to the upper end of the seats, he at first remained standing; and when a low chair of wrought gold had been set for him, he waited to sit down until the bishops had signalled to him to do so. After him the whole assembly did the same. 1
    It is plain from Constantine's letter to the two chief disputants that the doctrinal point at issue interested him not at all. If not altogether a westerner by birth, he was certainly one by upbringing: despite a naturally religious nature, his military cast of mind had little patience with theological niceties. He was, however, determined to put an end to the controversy. He therefore played a prominent part in the ensuing debate, arguing, encouraging, assuaging ruffled feelings, forever urging the importance of unity and the virtues of compromise, and even on occasion switching from Latin into halting Greek in his efforts to convince his hearers.
    It was he, too, who proposed the insertion, into the draft statement of belief, of the key word that was to settle, at least temporarily, the fate of Arius and his doctrine. This was the word homoousios - meaning con substantial, or 'of one substance', to describe the relation of the Son to the Father. Its inclusion in the draft was almost tantamount to a condemnation of Arianism, and it says much for Constantine's powers of persuasion - and, it must be suspected, of intimidation too - that he was able to secure its acceptance. Many of the bishops of Arian sympathies protested, as might have been expected; gradually, however, he won them round, pointing out to them that the word was of course to be interpreted only 'in its divine and mystical sense' - in other words, that it could mean precisely what they chose it to mean. By

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