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Enter the Beast

The Formation of a New State Religion

What a sight it must have been as the bishops began arriving 

at Constantine's summer residence on the Lake of Nicaea two hundred miles in-land from Ancyra. For the more than 250 bishops in attendance it must have been like living a miracle. The very symbol of Paganism, the Roman Emperor, had opened the hospitality of the ruling power of the civilized world (with apology to the Chinese) to provide for their every comfort. Even travel and living expenses were to be covered out of the imperial coffers. These representatives of the previously despised religion limped in with severed tendons and hamstrings or backs deformed by hard labor in Phoenician mines -- reminders of The Great Persecution. Others covered empty eye sockets with patches. The sudden paradigm shift from abuse to honor must have been overwhelming. To some, this must have seemed like the very anteroom to Heaven, itself. How could anyone dare to believe such a change of fortune was possible?

Just a few years prior, most Christians were certain only the return of Christ could put an end to the Great Tribulation. Now, this new emperor was favoring the young faith beyond all expectation. Constantine had ordered all church properties returned or rebuilt, restored position, honors, and civil rights previously forfeited to those refusing to pay homage to the pagan gods. Indeed, Constantine had accorded Christian clergy the privileges formerly granted to the pagan priests, including exemptions from the crush of taxation even the wealthy found burdensome. He went beyond just favoring the Christian faith by going on the offensive against the pagan temples and oracles. With the old faiths in decline, converts began to pour into Christian churches. Could this be the Kingdom Come Jesus spoke of?

As the author of such change, Constantine was in a position to strongly influence the decisions contemplated at Nicaea. He had been appraised of the contentions within the young faith and desired to bring harmony and order to The Faith. His closest associate and tutor, Bishop Hosius of Cordova, had been sent to Alexandria to determine the best outcome for the real purpose for the meeting – Pax Christendom, dela Romana. The opinion was that the Arian controversy should be decided on terms in favor of Bishop Alexander and the Anti-Arians, but in such a way to avoid deeper divisions amongst the warring factions.

The main key in the strategy was to win over Bishop Eusebius. If Constantine could do that, the others would fallow and peace could be ensured. Once he had the bishops in place, Constantine was prepared to spend all summer if necessary. It was imperative that efforts be taken to produce at least an appearance of non-violent debate toward ascertaining the truth of the matter. However, to permit public debate without descending into acrimony, a common focus would be required. Working together on a common creed might just provide such a focus toward common agreement. The rules of Senate debate could provide the bishops better opportunity to listen to one another, and perhaps create a common language for future discourse. Perhaps where previous councils had rammed through articles of faith with which to bludgeon dissent into false submission, such a Nicaean Creed could bring ecclesiastical harmony out of discord.

Just a year before, after defeating Licinius in 324, Constantine had begun his plan to unite the diversity of the Roman Empire into one huge spiritual family. Paganism was now clearly decadent. The empire faced new dangers from without and within. The old panoply of gods and goddesses had tended to fragment religious observance. New solutions were called for. This radically new teaching seemed to call diversity into one family of faith. Since the old religions no longer provided direction, why couldn't this new religious conception take on a vital role? Yes, Constantine was certain he had found the social glue with which to bind up the fabric of empire.

Almost immediately, his advisors called attention to the turmoil in Alexandria and the surrounding regions where all those utopian dreams of peace and harmony where being threatened by the actions of "short-sighted fools." Constantine charged Bishop Hosius to travel with haste to meet the combatants and report back with recommendations. Upon arrival in Alexandria, Hosius presented the Metropolitan Bishop with the following greeting from Constantine:

The Emperor made it plane that the escalation of conflict amongst high-ranking Christians was not only disruptive of Church unity, but disreputable and almost certainly unnecessary. The enemies of Christ rejoiced – Pagans openly taunted such Christians who might now be well on their way to becoming representatives of the Roman State Religion. How, in God's name, could such potential be allowed to risk fracture by squabbling theologians?

Why put all this to risk by fighting over abstract technical questions which none could answer with certainty. The differences between "begotten" or "created," and "divine by nature" or "divine by adoption" were essentially trivial. Those who presumed to represent Christ should learn from the Greek philosophers who had dealt with disagreements far more profound than this without calling each other devils or organizing factions to suppress each other's opinions. The adversaries should reconcile and permit the emperor to once again, enjoy "trouble free days and nights of repose." (IBID)

We can well imagine how troubled Alexander must have been by the neutral tone of Constantine's approach. The Bishop expressed regret that the Emperor should be suffering sleepless nights over this. But, couldn't he see how pernicious the Arian doctrine was -- how blasphemous to Christ and the Church? Of course, the Emperor could not be expected to understand such complex theological issues. He was, after all, a Latin speaker unfamiliar with the subtleties of Greek thought. But, surely he should recognize rebellion when he saw it. The priest's refusal to recant his heretical viewpoint, his plots with other churchmen to overthrow the decision of his bishop, the arrogant tone of his letters, were all proof of his utter disregard for the principles of order so valued by Constantine.

Hosius admired Bishop Alexander; and, as a bishop himself, understood the need to maintain discipline over the lesser clergy. The metropolitan bishop's jurisdiction included all of Egypt from the world's most populous city to the rich farmlands that supplied most of Rome's grain, the towns and cities of the Nile valley and the monasteries of the Theban and Nubian deserts. It also included Libya from the "Five Cities" of the urbanized north to the African desert. Alexander's authority as a religious leader extended to all the Christians in this vast region. In theory, the other bishops (more than one hundred in his domain) were his equals, and important decisions were made by episcopal councils. In practice, the man his subjects called "Papa" – Pope – was far more than first among equals. There were only two or three churchmen in the world as powerful as the Alexandrine bishop. If a church council were needed, he would convene it, and its conclusions would almost always reflect his own views.

However, Hosius had been ordered to conduct an investigation and would do so before forming an opinion. Just who was this Arius? What would provoke a mere priest to challenge his bishop? And, what of the brilliant young deacon purported to be Alexander's right arm – a man called Athanasius? Hosius set out after the facts of the matter.

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