Many believers today have never heard the words Nicaea, Constantinople, or Chalcedon. They have inherited the faith those councils secured without knowing the fight that secured it. This is not a small loss. When the grammar of the faith is forgotten, the faith itself begins to drift, and what passes for spirituality starts to bear little resemblance to the apostolic witness.
Nicaea, in 325, settled whether Jesus is fully God. Arius had taught that the Son was the highest of creatures, exalted but made. The Church discerned that this could not stand. If the Son is not fully God, then God has not actually come near in Christ, and what we encounter in the gospel is not God reconciling the world to Himself but a creature acting on God’s behalf. The council confessed the Son as one in being with the Father, true God from true God. Without that confession, there is no salvation, because no creature can save.
Constantinople, in 381, secured the same confession for the Holy Spirit. A movement had arisen that wanted to keep the Spirit as a divine influence rather than a divine Person. The Church discerned that this too could not stand. The Spirit who indwells believers, who gives life, who searches the depths of God, must Himself be God, or else what dwells in us is something less than God and our regeneration is something less than divine life. The council confessed the Spirit as Lord and Giver of Life, worshiped and glorified together with the Father and the Son. The Trinitarian grammar that all subsequent Christian worship presupposes was secured here.
Chalcedon, in 451, turned to the question of who Jesus actually is in Himself. Some had so divided the divine and human in Christ that He became almost two persons. Others had so fused them that the human was swallowed up by the divine. The Church discerned a third path. The fathers confessed one Person, the eternal Son, subsisting in two natures, divine and human, united without confusion, without change, without division, without separation. This is the confession that protects the incarnation from collapsing in either direction. Without it, either the Son does not truly become one of us, or we do not truly meet God in the man Jesus.
These three councils are not museum pieces. They are the load-bearing walls of the house we live in. Every time a believer sings to Jesus as Lord, prays in the Spirit, or receives the Eucharist, these confessions are at work beneath the surface. When the Church loses contact with them, what fills the vacuum is not freedom but distortion. The contemporary Christian landscape is littered with the wreckage of movements that thought they could improvise the faith without the apostolic and patristic memory. They could not, and we cannot.
To recover these confessions is not to retreat into the past. It is to stand in the same stream as the apostles and the early Church, breathing the same air, confessing the same Lord. The Spirit who hovered over the deep also hovered over those councils, and what He secured then continues to hold us now.
RIP to the great Clarence Sherrod, a Milwaukee basketball legend who epitomized both ends of the phrase “student-athlete” while at #Wisconsin. More than 50 years later, he still holds #Badgers records for highest scoring average for a season and a career. https://t.co/dxFNUmXOkX
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