The headline of this posting may strike readers as comical. It is, of course, a fact. It seems so obvious as to be like asserting that the New England Patriots are a football team. However, there are Protestant polemicists who attempt to detract from Nicæa’s Romishness by the use of various ahistorical machinations.

I was going through some old stuff on the hard drive the other day and happily came upon a little collection of arguments for the fact that the First Ecumenical Council was indeed Papist. (Some of the arguments are direct; others are more roundabout.) I publish it here in the interests of Church History and Apologetics, especially the latter. Most, but not all of this was drawn from Right Rev. Charles Joseph Hefele’s (D.D.) A History of the Christian Councils from the Original Documents to the Close of the Council of Nicæa, A.D. 325. This is the first of a multi-volume scholarly series by the German historian, long out of print (the books, not the historian). Those looking for references would have to track down the book in a library.

First Point: The Council of Nicæa was attended and run by Roman Catholics.

  • Pope Silvester was represented by two Roman priests, Victor and Vincent, and also by the Bishop of Cordova, one Hosius by name. Both St. Athanasius and Theodoret confirm that Hosius was the president of the Council. In a list drawn in order of rank, the historian (not the philosopher!) Socrates lists Hosius first of all bishops, before more eminent bishops. In fact, Hosius and the two priests signed the decrees first. After their signatures comes that of St. Alexander, Patriarch of Alexandria. By right, no priest should have signed before any bishop. Neither did the bishop of Cordova, Spain have the right to sign before a Patriarch. The other Spanish bishops signed further down on the list, where Hosius would have, had he merely been representing himself, and not Pope Sylvester.
  • The synod was convened, according to the Sixth Ecumenical Council – Constantinople III – by Constantine and Pope Sylvester: “Arius arose as an adversary to the doctrine of the Trinity, Constantine and Silvester immediately assembled the great Synod at Nicæa.”
  • According to Socrates, Pope Julius asserted that, “Ecclesiastical discipline prohibits that a decree be received by the Churches unless sanctioned by the Roman Church.” Pope Julius ruled the Church 11 years after the Council and was the Pope who affirmed Athanasius’ orthodoxy. Athanasius himself quotes this same pontiff rebuking the Eusebians (semi-Arians) for bypassing his own authority (which he “received from the blessed Apostle Peter”) in condemning the church of the Alexandrians.
  • In Dionysius’ collection of the Acts of Nicæa, he affirms that the Pope approved the Council: “And it pleased the council that all these things be send to the Bishop of Rome, Silvester.”
  • Two of the theologians at the Council were Sts. Ephrem and Athanasius. Both were deacons at the time. The first remained so and a monk his whole life, while the other eventually became a bishop. St. Ephrem, it can be proved, believed the following: Mary was the Mother of God, the woman of Genesis 3:15, our intercessor in heaven, the “source of our salvation,” and she resembles Christ in being totally free from all sin; Peter was the Rock and head of the Church. He (Ephrem) also prayed to saints (dead ones, that is).
  • We already cited Athanasius quoting Pope Julius asserting his own papal authority. Elsewhere, Athanasius calls Peter “the Chief” and refers to Rome as “the Apostolic throne.”

Second Point: The Council of Nicæa taught Catholic doctrine.

  • Certain canons of the council, among them the eighth, speak of “doing penance” for sins. People found guilty of certain crimes (schism, for one) were to do assigned penances for a certain duration of time. This is the Catholic discipline of “doing penance” that Protestants reject. This canon (8) and others explicitly mention the “Catholic Church.”
  • Canons 15 and 16 speak of the “ordination” of Bishops, priests, and deacons.
  • Canon 18 explicitly mentions the “Eucharistic Sacrifice.” In fact, this canon asserts three Catholic dogmatic truths: (1) The Eucharist is the Body of Christ. (2) The Eucharistic service is a “sacrifice.” (3) Bishops and priests alone have the power to consecrate the Eucharist.
  • During the discussion over the Creed, the Eusebians wanted to use only biblical expressions in the Creed, hoping that such wording would be sufficiently vague to allow for their semi-Arian interpretation. This was frustrated when the term homousios (“consubstantial”) was used. This was a rejection, by the Council Fathers of the explicitly sola scriptura approach of the Eusebians.

Third Point: The Church which later subscribed to Nicæa was the Catholic Church.

  • The Robber Council of Ephesus: In 449, the defenders of Eutyches (the Monophysite Heresiarch) summoned a council which was intended to be Ecumenical. A papal legate named Hilarus (who later became pope) was sent. At one point, through military force (soldiers were present), bishops were forced to sign a decree deposing Saint Flavian, who had condemned Eutyches and his followers. With one word, the papal legate brought the council to a halt: Contradicitur, “it is contradicted.” He quickly ran from the scene in fear of his life, but having done the job.
  • The Council of Chalcedon, which was two years after the Robber Council, condemned its chief architect, Dioscorus because he “…had held an (ecumenical) council without the Apostolic See, which was never allowed.” This was a reference to Dioscorus’ re-convening the council after the papal legate withdrew. St. Leo the Great excommunicated the perpetrators of the synod and wrote to the emperor that the acts of the council were null. No one in the East or West considers “Ephesus II” to be ecumenical, because the pope condemned it.
  • Constantinople II: The same guilty party that schemed at the Robber Council also schemed for a Council which eventually became ecumenical – Constantinople II. In the year 545, Pope Vigilius was forcibly taken to Constantinople, where he was to approve a council convened to condemn (considerably after the fact) the Nestorian doctrines of Theodore of Mopsuestia and two other men. (The Monophysites, whose heresy was the opposite of Nestorianism, viewed any fresh condemnation of Nestorianism as a feather in their cap.) The Pope approved the Council, which taught sound doctrine. Because of his approval, this council too is received as ecumenical.
  • The Synod at Arles (France) in 314 said that Easter should be celebrated on the same day everywhere, and it appealed to the authority of the Pope to enforce the decision. (This issue was finally settled at the Nicene Council, where the Roman custom for keeping Easter was made the positive law of the Church.)
  • Some ancient Latin translations of the Council’s sixth canon read: “Ecclesia Romana semper habuit primatum.” (The Roman Church has always had the primacy.) This led Emperor Valentinian III in an edict of 445 to maintain that the Council had confirmed the primacy of the Apostolic See.
  • In the person of the Patriarch of Constantinople, the Fourth Ecumenical Council at Chalcedon (certainly run by the same Church which ran the First!) sent to Pope Leo their acts to receive his approval, saying, “All the force and confirmation of these acts is reserved to the authority of your Holiness.”
  • Such saints as Popes Leo the Great and Gregory the Great, Ambrose, and Chrysostom, all of whom, it can be proved, held Roman doctrines on the Papacy, the Mass, prayers to saints, the authority of Apostolic Tradition, etc., believed in the authority of the Council.
Advertisements