In response to my question of why Theodosius was successful in bringing the Arian Controversy to a close, Anne gave me references to some articles. I have read one by Steven Wedgeworth. It is a very interesting article (for people with such morbid interests). It discusses the large number of creeds that were formulated in the decades after the Nicene Creed was accepted in 325, culminating in the Homoean creed that was accepted, under the ‘guidance” of Emperor Constantius, at the Council of Constantinople in AD 360.
(The Homoeans or Homoians were the people that maintained that the Bible does not reveal anything about the substance (ousia) of God and, therefore, to speculate about His substance is arrogance. This is in contrast to the Nicene Creed that claimed that the Son is of the same substance as the Father.)
The creed of the Council of Constantinople in AD 360 became the official creed of the Christian Church. All use of ousia was forbidden and it seemed as if Arianism has triumphed.
I am also currently reading RPC Hanson on the Arian Controversy. Some regard him as our greatest authority on that controversy (e.g., Hart). Hanson and Wedgeworth present the same interesting historical facts, such as:
- The decisive influence which the emperors had on the decisions of the church councils,
- That Athanasius was guilty of violence,
- That the Arian Controversy, to an extent, was a dispute between the East and the West, and
- That, in 358, the anti-Nicene party split between the Homoiousians (similar substance) and the Homoeans (those who refused to talk about substance).
But there is one contextual matter where Hanson and Wedgeworth seem to disagree: While Hanson claimed that no ‘orthodoxy’ existed when the controversy began and that orthodoxy was only created through that controversy, Wedgeworth speaks of Orthodoxy as something that already existed when the Arian Controversy began. To illustrate the difference in more detail:
Wedgeworth refers to “the orthodoxy of Athanasius,” “the orthodox bishops” in the year 360, and the “early church historians” who defended “the orthodoxy” at the Western council at Arminium in 360. He describes the Homoean synod of Constantinople in 360 as “the defeat of Orthodoxy.”
Wedgeworth also refers to “supposed orthodox arguments (that) could perhaps be made against using “substance” language in regards to the godhead.” In this regard, he mentions Origen who have already rejected the term years before, and Paul of Samatosota who had been condemned for his use of homoousios, which the Church condemned as a Sabellian theology.
(Sabellianism is the teaching that the Father, Son, and Holy Spirit are three faces of one single Person. For a discussion, see my question on the difference between Modalism and the traditional understanding of the Trinity doctrine.)
In opposition to the orthodox writers and bishops, Wedgeworth referred to the “heretics.“ He said, for example, that “the heretics typically took pre-existing Christian or Jewish tradition, combined it with certain philosophical rhetoric.”
Hanson, in contrast to Wedgeworth, wrote (link):
“At the beginning of the controversy nobody knew the right answer. There was no ‘orthodoxy’ on the subject of ‘how divine is Jesus Christ?’, certainly not in the form which was later to be enshrined in the Creed of Constantinople.”
Hanson adds that the controversy raged for no less than sixty years. It is highly unlikely that a controversy will last that long if the orthodox form was perfectly well known when it began.
There is a third option, namely that, when the controversy began, there was a general agreement in the church that the Son is subordinate to the Father. Hanson explains the build-up to the Arian Controversy as follows:
During the first three centuries, Greek philosophy was still a strong force in the Roman Empire. In that philosophy, God is immutable and is only able to communicate with our world of change and decay through an intermediary. For that reason, Middle Platonist philosophy postulated a nous or Second Hypostasis as an intermediary between the high God and the physical world. (link)
During those centuries, Christians were still being persecuted by the Roman Empire. The Apologists (the pre-Nicene fathers) defended Christianity before the Gentile peoples of the Roman Empire. For this purpose, they found it effective to identify “the pre-existent Christ … with the nous or Second Hypostasis.” (link) Since the nous of Greek philosophy was “a second, created god lower than the High God,” (link) the pre-Nicene fathers described Christ as “a subordinate though essential divine agent.” (link) Therefore, as Hanson explains, going into the controversy, the orthodoxy was that Christ is subordinate to the Father:
The “conventional Trinitarian doctrine with which Christianity entered the fourth century … was to make the Son into a demi-god.” (link)
The pre-Nicene fathers did regard Christ as divine, but as Hanson noted:
“The word theos or deus, for the first four centuries of the existence of Christianity had a wide variety of meanings. There were many different types and grades of deity in popular thought and religion and even in philosophical thought.” (link)
In the thinking of the pre-Nicene fathers, “of course Christ was divine,” but since they assumed that many levels of divinity exist, the question that started the Arian Controversy was: “How divine, and what exactly did ‘divine’ mean in that context?” (link)
(Theos is the Greek word that is translated as “god” or “God,” depending on the context. Deus is its Latin equivalent.)
So, my question is: What was the ‘orthodox’ view of God and Christ when the Arian Controversy began?:
- The Trinity doctrine as per Wedgeworth;
- None, as per Hanson, or
Or am I making a category error? Why would Hanson state that the pre-Nicene fathers believed that Christ is subordinate to the Father but still say there was no ‘orthodoxy’ on the subject of ‘how divine is Jesus Christ?’
And why would Wedgeworth talk about ‘orthodoxy’ as if it is the present-day Trinity doctrine, already existing in 360 AD? Did he use the term ‘orthodoxy’ proleptically (the representation of a thing as existing before it actually does)?
This is a copy of a question that I posted on Stackexchange to see how people would respond.
Articles in this Series:
Historical Development of the Trinity Doctrine
First 300 years (The persecuted church)
- Justin Martyr – the Son is subordinate to the Father.
- Ignatius – the Son is our God and immortal.
- Irenaeus (died 190) – was he a Trinitarian?
- Tertullian – work in progress
- Origen – work in progress
- Did they refer to Jesus as “our god” or as “our God?
Fourth Century (State Church)
- The ‘orthodox’ view of God when the Arian Controversy began
- The emperor controlled the Council of Nicaea – A.D. 325
- What does the Nicene Creed really say?
- The meaning of hypostasis in the Nicene Creed
- What is the difference between the Trinity theory and modalism?
- The church returned to Arianism after Nicaea.
- What did Arians believe in the fourth century?
- Long Lines Creed – one of the creeds during the Arian period
- Emperor Theodosius wiped out Arianism.
Fifth & Sixth Centuries
Extract from specific authors
- Edmund J. Fortman, The Triune God – Nicene Creed
- Millard J. Erickson, God in Three Persons – Nicene Creed
- William Boyd, The Ecclesiastical Edicts of the Theodosian Code
- RPC Hanson – A lecture