The Controversy: The Council Of Chalcedon

The Nicene Creed is the creed or profession of faith that was adopted in the city of Nicaea by the first ecumenical council, which met there in the year 325. At that time, the text ended after the words "We believe in the Holy Spirit", after which an anathema was added. The doctrine of the Trinity is commonly expressed as: "One God, three Persons”, but this word "Trinity" does not appear in the Bible. So the doctrine is formally defined in the Nicene Creed, which declares Jesus to be: "God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father." in 325, the Council of Nicea set out to officially define the relationship of the Son to the Father, in response to the controversial teachings of

The theological differences were some of the biggest reason why the Roman Catholic and Eastern Orthodox churches split. The Eastern churches had theological roots in Greek philosophy and the Western churches had theologies that constructed on their Roman law (“Schism of 1054”, 2014, para. 3). A strong issue that the two churches had was the theological proposition of the placement and addition of “the Son” to the Roman creed. The Roman churches included the “Father and the Son” in the Nicene creed without consulting the Eastern church while the Eastern church only used the Father. The Orthodox Church believe it should have been written with “the Father” proceeded by the Holy Spirit.

In the 4th century there are different schools of thought that were developed in Antioch, were they try to literarily interpret the Scriptures with a great deal of emphasis on the historical context of Trinity. Arius who is also known as Nicene, came up with the Nicene Creed by arguing the fact that Jesus was not God, and the Father by itself is true God. Base on the fact that God created Jesus, Arius was able to support his argument with the books of (Proverbs 8:22 and John 14:28) “the Father is greater than I” as a proof.

The same is true for Christ’s humanity. Everything that it means to be a human is true of Christ, with the exception of sin. The two natures of Christ remain distinct and maintain their own nature. The two natures do not change one another and they do not combine to make a third kind of being. Christ has two natures, but is still one person. The Chalcedonian Creed explains this concept best when it

The Christological controversies of the fourth and fifth centuries were debates regarding the nature of Christ, and in particular the issue of his humanity versus his divinity. Docetism is a position which undermines the integrity of the humanity of Jesus because it claims that Jesus is fully divine but not truly human, because he is God merely adopting the appearance of being human. Arianism is the belief that Jesus is superior to the rest of creation but not equal to God because Jesus was created by God and thus is not eternal unlike God. The Council of Nicaea in 325 was called to fight against Arianism. The Council

This heretical view is further fought against through Athanasius’ extensive focus on Jesus’ death and the implications that this had on humanity as told by the Bible (Young, 2010, p.55); Romans (10:9) explicitly states Jesus is the Lord and the only route to salvation. So it can be argued, if Jesus is not God, as Arius suggests, then it is not possible for humanity to reach salvation, which results in diminishment of the purpose of Christian faith. Thus, it is acceptable to assume that the Nicene Creed’s assertion of the homoousious relationship of God and Jesus, as a rejection of Arianism, was essential to early Christian theology because it provided certainty for the establishment of the faith.

The Eastern Orthodox and Roman Catholic, are two variations of the same religion, that due to some disagreements over certain ideas and religious teachings leads to the great Schism in 1054 AD. The great schism of 1054 refers to the final separation of the Eastern Orthodox church, led by the patriarch in Constantinople and the western church, led by Pope Leo IX. The estrangement between the Orthodox and Roman church, happened gradually over the course of the 5th and much of the 11th century. The reasons of the Schism are attributed to several differences between the two churches. The religious and doctrinal studies of the East, had roots in Greek philosophy, while the Western studies closely followed Roman law. Misunderstandings between the two churches then led to two separate ways of defining one doctrine, which would initiate the split. The doctrine in question, procession of the Holy Spirit, where without consulting the East the Roman churches added “and from the Son” to the Nicene Creed. This was not the only thing the two churches clashed on. The eastern church resented the forced clerical celibacy, political jealousies and interests only intensified the disputes. There had been schisms before but not ones that were permanent. While there may have been hopes for a reconciliation, the eastern Greeks were infuriated by the Latin capture of Constantinople in 1204 A.D. After this, any pleas from the west concerning reunion were rejected. (“Schism of 1054”)

“Eli Eli lama sabachthani!” was Jesus’ last words as he was crucified as stated in the New Testament. After three days, he was resurrected and ascended to the heavens in front of six hundred people. His disciples began to spread his word to various parts of the world. After Paul, one of Jesus’ disciples and his right hand man, failed to convince the Jews, Paul had to resort to converting the Romans. Around 312 A.D., Emperor Constantine I adopted the Christian faith and, therefore, legalized Christianity. He supported the Christian Church and tried to abandon all the pagan temples. In 325 A.D., he sent for the Council of Nicaea to establish the Nicene Creed. The emperor wanted to enforce orthodoxy and to eradicate heretics.

The Roman Catholic and Eastern Orthodox temples offer numerous center convictions with respect to Jesus Christ, including his celestial and human instincts, his virginal conception, his passing and resulting restoration, and his foreseen come back to earth. Both categories likewise perceive the teachings communicated in the initial seven ecumenical boards. At the foundation of the Great Schism between the Roman Catholic and Eastern Orthodox houses of worship was the routes in which the thought of the Trinity was communicated. While the Eastern Orthodox Church stressed the particular personhood of every individual from the Trinity, the Roman Catholic Church accentuated the Trinity 's solidarity of pith. The houses of worship additionally contrasted on the interminable virginity of Mary and additionally the way of unique sin.

In 381 a second council met in Constantinople where they revised a longer creed now known as the Nicene creed. The Nicene creed is the most ecumenical of all the creeds because it promotes worldwide unity and Christianity. In the Nicene creed there are 223 words all of them professing the Christian faith.

In 325, the Council of Nicea set out to formally characterize the relationship of the Son to the Father, in light of the dubious lessons of Arius. Driven by Bishop Athanasius, the gathering confirmed the precept of the Trinity as conventionality and censured Arius ' showing that Christ was the first making of God. The ideology received by the committee depicted Christ as "God of God, Light of Light, very God of very God, begotten, not made, being of one substance (homoousios) with the Father."

Christ’s divinity is still a stumbling block for many, as it was even in the beginning. Not until the year 325 A.D., during the Council of Nicea, did the Fathers of the Church face the question of weather Christ was of the same substance as God, or only of similar substance. There were some heretical movements, which attempted to mitigate the doctrine. Many of the bishops who participated at that council were old men, lame and disfigured from the persecutions of the Roman Emperor Diocletian. The issue was a vital one for them because they had all testified to its truth at great personal cost. They had seen parents, relatives, friends and brother-priest persecuted and killed for their faith in the divinity of Christ. This was the faith they had inherited

Overall, there seems to be a very high Christology in the New Testament. However, due to the various authors of the books that comprise the anthology, there is an inherent variation of the level of Christology found between the different books. In order to examine the Christology of a religious text, one must first understand the notion of Christology. Christology refers to the level of divinity that Jesus is portrayed to have, and can be understood as a spectrum with an extremely high Christology at one end and an extremely low Christology at the other. The highest possible Christology refers to texts in which Jesus is described at being equal to God, while the lowest possible Christology refers to texts in which Jesus is described as being completely human. These extremes are typically never fully realized in the New Testament; a position on the spectrum between them is usually taken. When analyzing the Christology of the Gospel of Mark, the Book of Revelation, and the Pauline Epistles, it becomes apparent that there is in fact a difference in the Christology of the three. Mark seems to have a lower Christology than the Pauline Epistles, which have a lower Christology than the book of Revelation, which has a very high Christology.

When the Nicene Creed was created and finalized in 381 A.D., there were many heresies under the umbrella of Christianity. The Nicene Creed seeked to address these heresies and remove them from mainstream worship. One of the many heresies in this time was Arianism.

One of the most important events in church history includes the Council of Nicea. The First Council of Nicea happened in 325 and involved the first gathering of Christian bishops and the Roman Empire not as enemies but as allies. The bishops wanted to solve the dispute over Arianism. Arianism is the belief that Christ was more than human but something less than God. Arianism taught the people that Jesus