I really enjoyed this book by multiple authors on the Council of Nicaea. Lewis Aryes book is still my favorite but that had a greater theological focus while this one covered a wider range of topics. There were 16 chapters each written by a different scholar but I appreciated the logical and cohesive way it was arranged. It didn’t read like a bunch of separate essays. After the introduction by the editor the first section set the political and theological context of the council. The next section explored what we know, guess, or downright don’t know about details and logistics of the council itself. Questions regarding Constantine moving the council to Nicaea from Ancyra, why he may have chosen Nicaea over Nicomedia, what kind of building was it in, who was there, where the bishops and their entourages may have stayed during the council, and more were addressed.
I really liked the chapter dedicated specifically to Emperor Constantine. The author of this chapter H.A. Drake, highlighted Constatine’s involvement in the Donatist controversy in Africa regarding which a council was held in 314. A year later Constantine threatened to use his imperial power and military force to compel compliance in the area but when this did not go well, “he quickly reversed course and added the Christian notion of patient suffering to his repertoire, counseling the Caecilianist party to leave punishment to God.” The author argues that Constantine’s learning from this experience was influential in his more strategic handling of the next major Christian controversy at the Council of Nicaea. Considering the character of Emperor Constantine was intriguing to me. He really does seem to take a strategic and delicate approach to the council. Utilizing some imperial power and interference in church affairs but also deferring to the church leaders in the actual decision making. As a Roman emperor he could have tried to take a more authoritarian approach than he did. One line I liked was when the author cleverly quips regarding the somewhat disparate agendas of Constantine and the church leaders, “…it is better to think that the agendas of the bishops and the emperors were similar (homoiousios), rather than identical (homoousios).
The third section examines the content of the creed and canons of the Council of Nicaea as well as Eusebius’ account of the councils.
The fourth section explores the very messy continued and additional relevant theological disagreements following the council in the century after the council. One thing I found particularly interesting in this section was Chapter 13’s examination of Apollinarius’ use of homoousious as a Christological term.
The fifth and final section is two chapters, one from an Eastern Orthodox scholar and one from a Roman Catholic scholar discussing the ongoing influence and importance of the Council of Nicaea to their particular Christian tradition. Both chapters had a section on the Filioque controversy which was nice for me considering my last read.