A Contemporary Definition of the Trinity
Trinity: the term by which is expressed the unity of three persons which is the one God. That there is only one God, the divine nature and being. This one divine being is tripersonal, involving the distinctions of the Father, the Son, and the Holy Spirit. These three are joint partakers of the same nature and majesty of God. Unger’s Bible Dictionary
This definition of the trinity is essentially correct according to scripture. That there is one God manifest in three distinct persons; the Father, the Son, and the Holy Spirit. That these three persons are united as one, in the sharing of the divine nature of God.
The real issue involving the trinity, both during the Council of Nicea and thereafter, was whether the Son and the Holy Spirit were subordinate to God the Father and did the Son have a beginning? The fact that there is a subordination of both the Son and the Holy Spirit to God the Father, and that the Son had a beginning, has already been established from Holy Scripture and the early Christian record.
The word trinity is not found in Holy Scripture, nor was it ever used by Christ or the Apostles. The concept of the trinity was never an issue in the first century church. No where in the Bible do we find the doctrine of the trinity clearly formulated. (See Father, Son, and Holy Spirit; Parts 1, 2, 3, & 4)
Historical Facts Concerning the Trinity
The Council of Nicea convened in the year 325 CE.
The Roman Emperor Constantine presided over the council. Christian bishops from all over the Roman empire were invited to attend, with all expenses paid. Of the 1800 bishops that were invited to attend, only 250 to 318 were reported to have attended. This certainly was not a representation of the church in its entirety, nor did this small body of bishops (250-318) represent the theology of all those who chose not to attend. The fact that there were (approx.) 1500 bishops, who chose not to attend, would certainly indicate that there was a reluctance on their part to meet with the Pagan Roman Emperor at Nicea.
The main issue or central debate was over the trinity doctrine. The opposing factions were comprised of Arius (a presbyter from Alexandria), who was supported by Eusebius (Bishop of Nicomedia), and Eusebius (Bishop of Caesarea), versus Athanasius (a deacon and secretary from Alexandria), who was supported by Alexander (a Bishop from Alexandria).
Essentially, Arius and his supporters maintained that:
The Son of God (Christ) was created or begotten, the first of God’s creative works, before the creation of the world.
Everything else was created through Him, by Him, and for Him.
There was a time when the Son did not exist (was finite).
The Son was not equal to the Father and was therefore subject to the Father.
God the Father was Almighty and both supreme and infinite.
It is difficult to accurately render the teachings of Arius, because the state church under Constantine destroyed all of his writings and any records of Arianism. Although some sources maintain that Arius did not believe in the divinity of Christ or that the Son was deity (God), this is not what a few surviving sources indicate. Refer to the Letter of Auxentius [an Arian supporter]; the Creed of Ulfilus [an Arian missionary]; also Arius’ letter to Eusebius of Nicomedia. Excerpts from these documents give evidence to the fact that Arius did believe in the divinity of Christ and that He was the only begotten God (or Mighty God), who was subject and obedient to the unbegotten God (God the Father), who was the infinite and supreme Almighty God (God of our God). The only variance in Arian theology to that of the early church fathers, appears to have been the belief that the Holy Spirit was not part of the Godhead or Trinity and a sharer of the divine nature, but rather was a totally separate and distinct entity. (Refer to above documents)
Otherwise, based on the surviving sources, Arian theology, concerning the relationship of God the Father and the only begotten Son, was similar in most respects to the theology of the early Christian church. (Refer to Parts 1, 2, 3, & 4)
In contrast, Athanasius and his supporters maintained the Father and the Son were:
Coeternal.
Coequal.
Of the same substance.
Infinite without beginning.
The Final Results of the Council of Nicea
Athanasius, along with Alexander the Bishop of Alexandria, initially triumphed in the controversy and established the Nicene Creed, which supported their theology.
All of those who attended the council and refused to endorse the Nicene Creed were excommunicated and/or exiled. Arius and two of his followers were excommunicated and exiled to Illyria in 325 CE.
Constantine issued a decree that all of the works and books of Arius be confiscated and burn. Anyone possessing them could be executed. For the first time the state was granted power, in the name of Christ, to excommunicate or execute anyone that did not adhere to official church doctrine, as dictated by the Emperor and the Nicene council. The power to execute anyone, who was deemed as an apostate or heretic, was a power never sanctioned by the early church or the apostles. (Refer to 1 Corinthians 5:1-2 & 2 John 1:9-10)
Note what the following historic sources have to say in this regard:
“To enforce the decisions (about the trinity) of the Council of Nicea, Constantine commanded with the death penalty for disobedience…….”– A History of Christianity Volume 1 1997 Kenneth Scott Latourette
“The day was to come when the Nicene party won out completely and then the emperors, who wished to prevent any more such quarrels, decreed that one who denied the Trinity should be put to death.”-The Church of our Fathers – 1950, pg. 46
“The doctrine that Jesus Christ the Son of God was God the son was decreed by worldly and ecclesiastical powers. Men were forced to accept it at the point of the sword or else. Thus, the error of the trinity was propounded to the end that ultimately people believed it to be the truth. Thus Christianity became in essence like Babylonian heathenism, with only a veneer of Christian names.”— Forgers of the Word -1983 Victor Paul Wierwille
“When we look back through the long ages of the reign of the Trinity . . .we shall perceive that few doctrines have produced more unmixed evil.”– (A Statement of Reasons for Not Believing the Doctrine of the Trinitarians Concerning the Nature of God and the Person of Christ); by Andrews Norton; 1833
Athanasius’ victory at Nicea was short lived. A decade later at the Synod of Jerusalem and the First Synod of Tyre (in 335 CE), Constantine reversed his previous decision regarding Arius, Athanasius’ heretical foe. Constantine extended sympathy toward Arius and his companions, and they were reinstated into communion with the church. They were readmitted into the Christian community, being allowed to return to their homes and even take communion. Even though Constantine had essentially pardoned Arius and his companions, he never reversed the official decree by which they were sentenced. Constantine died in 337 CE. Constantine’s immediate successors (the Emperors Constantius II, Julian, and Valens) were not only sympathetic to Arian theology, but also endorsed it as official doctrine. Arianism spread throughout the remainder of the fourth century. From 325 to 337, the church leaders who had supported Arius and had been exiled, attempted to return to their churches and ecclesiastical seats in an effort to banish their enemies. In this they were partly successful. From 337 to 350 C.E. Constantius II (who was sympathetic to Arian Christians) was emperor in the East, and Constans (who was sympathetic to non-Arian Christians) was emperor in the West. Arius lived out the rest of his life in a favorable status. Following his death in 336 CE, by suspected poisoning, Arius was once again excommunicated and pronounced a heretic by the 2nd Ecumenical Council of Constantinople in 381 CE. The Emperor Theodosius I issued the imperial decree that once again banned Arianism and reaffirmed the Nicene Creed.
More than a decade after the Council of Nicea and following the Synod of Tyre (in 336 CE), Athanasius, who had formulated the Nicene Creed and led the council of bishops to victory over Arius, was banished by Constantine and sent into exile. Constantine’s son, Constantius II, renewed the order of Athanasius’ banishment in 338 CE. Athanasius was banished a total of five times throughout his lifetime, by the emperors Constantine, Constantius II, Julian, and Valens. Athanasius eventually returned to Alexandria in 366 CE, and spent the rest of his life repairing the damage that was done from his earlier years of dissent and exile. Athanasius died in 373 CE.
Early in his reign, Constantine had declared himself “Pontifex Maximus,” which means the “greatest or ultimate bridge builder.” The term, “Pontifex Maximus,” meant that he was the bridge between this world and the next, and high priest of the invisible sun. This title was held by the Caesars, beginning with Julius Caesar in 63 BC. As Pontifex Maximus, Julius Caesar presided over both the political state and the pagan religion of ancient Rome. He was both emperor, having political authority over the state, and high priest, having authority over a pagan college of pontiffs or priesthood. In a similar manner, Constantine, as Caesar or Pontifex Maximus, was emperor over the state and high priest over the priesthood. This priesthood consisted of two orders; one being pagan and the other being Christian. The title, Pontifex Maximus, was later transferred to the Pope.
In 376 CE one of Constantine’s successors, the Emperor Gratian, refused the title of Pontifex Maximus.* His refusal was based on his conscience and his belief that it was unbefitting for a Christian to bear such a title. Emperor Gratian went on to prohibit traditional paganism in Rome. He abolished all privileges and grants for the pagan pontiffs and vestal virgins, along with the suspension of grants for support of pagan worship.
On this point a Roman Catholic historian says: “Gratian (375-383) was the first emperor to sever the official bond linking paganism to the imperial power, by refusing to accept the insignia of Pontifex Maximus (chief priest of paganism). ‘Such a garment,’ he said, ‘is not becoming to a Christian.’ 7 Another papal historian observes: ‘The anomaly of the Catholic functioning as the chief priest of paganism was at an end.'”
Dr. Philip Schaff says: “Under the influence of Ambrose, bishop of Milan, this emperor (Gratian) went a step further. He laid aside the title and dignity of Pontifex Maximus, confiscated the temple property, abolished most of the privileges of the pagan priests and vestal virgins, and withdrew, at least in part, the appropriation from the public treasury for their support.” (Cod. Theod. xii. r, 75 ; xvi. 10, zo ; Symmach. Ep. x. 6i; Ambrose, Ep. xvii)
Subsequently in 378 CE, Damasus, Bishop of Rome, was elected Pontifex Maximus, he being the first Pope to bear the title.* This title meant that as Pope, Damasus was Pontifex Maximus; Bishop of bishops, supreme pontiff, head of the pontiffs or priesthood (both Pagan and Christian orders), and henceforth head of the Roman Catholic Church. Two years after his coronation, Pope Damasus declared that no one should be consecrated, unless they held to the Nicene Creed.
The Roman Emperor Constantine was to remain unbaptized throughout his life. He was finally baptized on his deathbed by Eusebius, Bishop of Nicomedia, who ironically had been a supporter of Arius at the Council of Nicea.
Throughout his reign, Constantine certainly did not patronize Christianity alone. The arch of Constantine was erected in 315 CE. Images of the Goddess Victoria adorned the arch. At the dedication of the arch, sacrifices were made to Apollo, Diana, and Hercules. The images of anything Christian were conspicuously absent from the arch.
During his lifetime, Constantine first murdered his son (Crispus) by poisoning and later his wife (Fausta) in an over heated bath. This was a reminder that Constantine would not hesitate killing his own relatives, when he felt it was necessary. Constantine put off baptism, until he was on his deathbed, so as to absolve himself from his many sins.
Following the Council of Nicea (325 CE) religious persecution broke out among Christians over the trinity doctrine. In their classic II volume history of the world (The Story Of Civilization), historians Will and Ariel Durant devoted one book called The Age Of Faith, to the Medieval period between 325-1300 AD. In their book, the Durants wrote:
“Probably more Christians were slaughtered by Christians in these two years (342
Summary
To say that politics played a vital role in the events surrounding the Council of Nicea and what transpired thereafter, would be an understatement! To say that there was an influx of paganism into the early Christian church, as well as a deviation from Holy Scripture, would also be an understatement! As some historians have observed, what Satan could not destroy by the outright persecution of the early church, during the first 300 years, he later accomplished by entering through the back door of the fourth century church. The Council of Nicea marked a turning point in this regard, with the official influx of paganism, political power, and corruption into the church.
In Conclusion: The Consequences of Nicea
The Pope, as “Pontifex Maximus,” eventually proclaimed himself to be the vicar or representative of Christ on earth. (Compare Matthew 23:10-11, 2 Thessalonians 2:4, Galatians 1:7-9)
The Pope eventually claimed papal infallibility. (Compare 2 Timothy 3:16-17)
The establishment of the priesthood, which was patterned after the pagan priesthood or college of pontiffs in ancient Rome. (Compare 1 Peter 2:5-10)
The establishment of the nunnery, which was patterned after the vestal virgins of ancient Rome.
The forbidding of men and women to marry and establishing mandatory vows of celibacy. (Compare 1 Timothy 4:1-4)
The confessing of one’s sins to a priest, rather than to God the Father. (Compare Matthew 6:6 & 9-13, James 5:16, Hebrews 2:17-18 & 3:1, 4:14-16)
In a spiritual sense, calling a priest “father,” and the Pope “holy father.” (Compare Matthew 23:9-12)
The ritual repetition of the rosary or prayer beads, which are of Hindu and Buddhist origin. (Compare Matthew 6:7-8)
Forbidding men to eat certain foods, such as no meat on Fridays. This edict was originally in honor of the fish god Dagon and the two goddesses of sex and fertility, Venus and Ashtoreth (Easter). (Compare 1 Timothy 4:1-4)
The establishment of Easter as a celebration in 325 CE. Easter was the name of the Babylonian goddess of sex and fertility; Ishtar, Ashtoreth, or Astarte, the queen of the heavens. She was originally known as Semiramis, the mother of Nimrod. (Compare Genesis 10:8-12)
The merging of pagan fertility rites and symbols into the church, such as the rabbit and the egg. (Compare Galatians 5:7-9)
The establishment of Christmas as a celebration in 336 CE. December 25th was actually the celebration or birthday of the sun god, Saturn; also referred to as the winter solstice, festival of lights, or Saturnalia.
The merging of pagan rites and symbols into the church; the lights, tree worship (the evergreen), mistletoe, gift giving, etc. (Compare Galatians 5:7-9 & 19-21, 2 Corinthians 11:2-4)
The list goes on and on. Yet, in the light of all this evidence, the majority of Christian denominations (both Protestant and Catholic) vehemently defend the rulings of the Council of Nicea and the infiltration of paganism, man-made doctrines, traditions, and creeds, which proceeded from it.
At Matthew 15:3 & 8-9, Jesus answered them: “3 And why do you transgress the commandment of God, for the sake of your tradition?. . 8 This people honors me with their lips, but their heart is far removed (away) from me; 9 in vain do they worship me, teaching as doctrines the precepts (commands) of men.”
Historically speaking, all of this reeked with political power, corruption, and paganism. An enemy (Satan), during the night, had sowed weeds in with the wheat. (Rd. Matthew 13:36-43)
Practically speaking, Constantine was a savvy politician who merely wanted to unify his empire by merging paganism with Christianity. He put off baptism, until he was dying, because he had unfinished worldly business to attend to in securing his throne and empire. The Christian bishops, who attended Nicea, compromised their Christian faith and values in dealing with Constantine. The fact that Constantine put off baptism until he was on his death bed, and that he had proclaimed himself Pontifex Maximus, should have been reason enough for the bishops to have severed any connection with him.
The one virtuous achievement that came out of the Nicene Council, was the assembling and final canonization of the many books that were located throughout the empire. This resulted in a single volume, known as the Holy Bible. In 331, Constantine commissioned Eusebius of Caesarea with producing fifty Bibles. This was accomplished by maintaining a very high set of standards, to insure the inspiration and authenticity of the books that were canonized. The majority of the books that were canonized had already been part of a canon that was universally accepted by Christians as inspired, dating back to the time of the apostles and the first and second century church. *
The Foretold Apostasy
The Apostles had foretold that this apostasy would take place.
2 Thessalonians 2:3-4 states: “3 Let no one in any way deceive you, for it will not come unless the apostasy comes first (the predicted great falling away of those who have professed to be Christians has come), and the man of lawlessness (sin) is revealed, the son of destruction (doom or perdition), 4 who opposes and exalts himself above every so called god (that is called God) or object of worship, so that he takes his seat in the temple of God, (publicly, openly) displaying himself as being God.”
While this prophecy has an end-time fulfillment with the appearance of the Anti Christ, it also had a prophetic fulfillment when Constantine (as Caesar) declared himself Pontifex Maximus, head of the political state and the religious priesthood. Constantine, along with subsequent emperors and popes, bestowed upon themselves a title and authority that belonged only to Christ. In this sense, he seated himself in the temple of God (the church) and publicly declared himself as being God (Pontifex Maximus)!
Eusebius, who witnessed the proceedings of the council of Nicea, described the entrance of Constantine: “himself proceeded through the midst of the assembly, like some heavenly messenger from God, clothed in raiment which glittered as it were with rays of light, reflecting the glowing radiance of a purple robe, and adorned with the brilliant splendor of gold and precious stones.”
The apostasy went on to involve the sanctioning of man made doctrines, creeds, and traditions, along with the adaptation of pagan customs, art, and philosophies into the church. This was also accompanied by the infusion of political power and moral corruption into the church. (See 1 Corinthians 3:16-17)
In his letter to Timothy, the Apostle Paul spoke of this future apostasy: “1 The Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons. 2 by means of the hypocrisy of liars seared in their own conscience as with a branding iron, 3 men who forbid marriage and advocate abstaining from foods which God has created to be gratefully shared in by those who believe and know the truth.” 1 Timothy 4:1-3
The Apostle Paul also prophesied: “3 For the time will come when they will not endure sound doctrine, but wanting to have their ears tickled, they will accumulate for themselves teachers, in accordance with their own desires; 4 and they will turn their ears away from the truth and will turn aside to myths.” 2 Timothy 4:3-4
The Apostle Peter warned: “1 But false prophets also arose among the people, just as there will be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves. 2 Many will follow their sensuality, and because of them the way of the truth will be maligned; 3 and in their greed they will exploit you with false words; their judgment from long ago is not idle, and their destruction is not asleep.” 2 Peter 2:1-3
Jesus said to His followers: “They are not of the world, even as I am not of the world.” John 17:16
James wrote to believers: “You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.” James 4:4
All of those, who compromised their faith and Christian standards during this time period, committed spiritual adultery and were in bed with the world. The apostasy or falling away from the faith was in full sway by the fourth century. In the same way, we see an end time apostasy unfolding. This is evidenced by the fact that many churches have deviated from the sound doctrine, found in Holy Scripture and the original gospel.
Babylon the Great
Many theologians and Bible scholars identify the whore of Revelation, “Babylon the Great,” as being the apostate church.
Revelation 18:4 states: “. . . for her sins (iniquities, crimes, and transgressions) are heaped high as heaven, and God has remembered her iniquities (sins, wickedness, and crimes) and calls them up for settlement (to mind).” (See Revelation 18:5-8)
When ancient Israel fell into apostasy and false worship, the prophets, who were sent to her by God, referred to her as being a spiritual prostitute or adulteress woman. (See Isaiah 1:2, Jeremiah 2:20 & 3:1-11, Ezekiel 16:1-43, & Ezekiel Ch. 23)
In a similar manner, the whore of Revelation, “Babylon the Great,” is pictured as a spiritual prostitute. The merging of paganism into the fourth century church, was an act of spiritual immorality and adultery. Historically speaking, many of these doctrines, customs, and traditions could be traced back to ancient Babylon. As a result, much of the pagan theology that was transferred into the Roman Catholic church, was later absorbed into the many Christian denominations we see today. In this sense, the church was no longer a chaste virgin betrothed to Christ, but instead became an apostate harlot in bed with the world. (See Revelation 17:1-6, compare Ephesians 5:22-27)
Christians are commanded to come out of anything that teaches or promotes Babylonian doctrines, traditions, and customs. God’s own word tells us to come out of the religious harlot, known as “Babylon the Great.” (Rd Revelation: Chapters 17, 18, & 19)
Revelation 18:4 states: “Come out of her my people, lest you take part in (receive part of) her sins, lest you share in (receive part of) her plagues.”
In closing, let us reflect on the Apostle Paul’s words:
“2 For I feel a divine jealously for you, for I betrothed you to Christ to present you as a pure bride to her one husband. 3 But I am afraid that as the serpent seduced (deceived) Eve by his cunning (craftiness), your thoughts (minds) will be led astray from a sincere and pure devotion to Christ (the simplicity and purity of devotion to Christ). 4 For if someone comes and preaches another Jesus than the one we preached, or if you receive a different spirit from the one you received, or if you accept a different gospel from the one you accepted, you submit to it readily enough (you are marvelously tolerant, you put up with it alright).” 2 Corinthians 11:2-4
*By AD 200, the church had recognized at least 23 New Testament books as canonical (See Muratorian fragment 170-180 CE). In his Easter letter of 367, Athanasius, Bishop of Alexandria, gave a list of exactly the same books that would formally become the New Testament canon, and he used the word “canonized” (κανονιζομενα) in regard to them. At the Council of Nicea in 325 CE, both Arius and Athanasius used the same gospels and epistles in their debate over the trinity. They did not disagree on which documents should be canonized as part of the Holy Bible.
Wikipedia states: “From the end of the Apostolic Age, there has been a general consensus among the churches that there were 27 books in the New Testament.[8] This is demonstrated conclusively in several ways. When Church Councils of the fourth century gave their lists of New Testament canons; they affirm that these were the same 27 books that were accepted as canonical from the time of their church fathers at the inception of their church, namely the first century bishops. For example the Council of Carthage in 397 CE stated that the church received from its “fathers” the books which should be received as scripture.[9] Evidence corroborates the claims of the fourth century church councils that their canonical list are the same 27 books that the church received from the earliest bishops. 25 of the 27 New Testament books received as canonical by councils in the 4th century were quoted, referenced and alluded to as authoritative by bishops who were allegedly directly appointed by the apostles in the first century; namely Clement of Rome, Ignatius of Antioch and Polycarp.[10] Irenaeus (died c. 202) quotes and cites 21 books that would end up as part of the New Testament, but does not use Philemon, Hebrews, James, 2 Peter, 3 John and Jude.[11] By the early 3rd century, Origen of Alexandria may have been using the same 27 books as in the modern New Testament, though there were still disputes over the canonicity of Hebrews, James, 2 Peter, 2 and 3 John, and Revelation[12] (see also Antilegomena). Likewise by 200, the Muratorian fragment shows that there existed a set of Christian writings somewhat similar to what is now the New Testament, which included four gospels and argued against objections to them.[13] Thus, while there was plenty of discussion in the Early Church over the New Testament canon, the “major” writings were accepted by almost all Christian authorities by the middle of the second century.[14]
The next two hundred years followed a similar process of continual discussion throughout the entire Church, and localized refinements of acceptance. This process was not yet complete at the time of the First Council of Nicaea in 325, though substantial progress had been made by then. Though a list was clearly necessary to fulfill Constantine’s commission in 331 of fifty copies of the Bible for the Church at Constantinople, no concrete evidence exists to indicate that it was considered to be a formal canon. In the absence of a canonical list, the resolution of questions would normally have been directed through the see of Constantinople, in consultation with Bishop Eusebius of Caesarea (who was given the commission), and perhaps other bishops who were available locally.
In his Easter letter of 367, Athanasius, Bishop of Alexandria, gave a list of exactly the same books that would formally become the New Testament canon,[15] and he used the word “canonized” (κανονιζομενα) in regard to them.[16] The first council that accepted the present Catholic canon (the Canon of Trent) was the Council of Rome, held by Pope Damasus I (382). A second council was held at the Synod of Hippo (393) reaffirming the previous council list. A brief summary of the acts was read at and accepted by the Council of Carthage (397) and the Council of Carthage (419).[17] These councils took place under the authority of St. Augustine, who regarded the canon as already closed.[18] Pope Damasus I’s Council of Rome in 382, if the Decretum Gelasianum is correctly associated with it, issued a biblical canon identical to that mentioned above,[15] or if not the list is at least a 6th-century compilation[19] claiming a 4th-century imprimatur.[20] Likewise, Damasus’s commissioning of the Latin Vulgate edition of the Bible, c. 383, was instrumental in the fixation of the canon in the West.[21] In 405, Pope Innocent I sent a list of the sacred books to a Gallic bishop, Exsuperius of Toulouse. When these bishops and councils spoke on the matter, however, they were not defining something new, but instead “were ratifying what had already become the mind of the church.”[22] Thus, from the 5th century onward, the Western Church was unanimous concerning the New Testament canon.[23]
The last book to be accepted universally was the Book of Revelation, though with time all the Eastern Church also agreed. Thus, by the 5th century, both the Western and Eastern churches had come into agreement on the matter of the New Testament canon.[24″
*The process of canonization did not cease at Nicea but continued throughout four successive assemblies; the council of Rome 382 AD, , the synod of Hippo 393 AD, the third council of Carthage 397 AD, & the fourth council of Carthage 419 AD.
*Some historians site Emperor Gratian’s refusal to bear the title of Pontifex Maximus as taking place in 379 CE, and Pope Damasus’ inheriting the title of Pontifex Maximus as taking place in 380 CE.