In a momentous display of ecumenical spirit, Pope Leo XIV journeyed to Iznik, Turkey—the ancient city of Nicaea—on November 28, 2025, to commemorate the 1700th anniversary of the First Council of Nicaea. This event, held at the archaeological site of the ancient Basilica of Saint Neophytos on the shores of Lake Iznik, southeast of Istanbul, brought together Christian leaders from various traditions. There, the pope, alongside Ecumenical Patriarch Bartholomew I and other dignitaries, participated in a prayer service where they jointly recited the Nicene-Constantinopolitan Creed. Pope Leo's address emphasized overcoming "the scandal of divisions" among Christians and renewing commitments to unity. This apostolic trip, the pope's first abroad, underscores the Catholic Church's ongoing efforts to bridge historical rifts, particularly with the Eastern Orthodox Churches, in a world yearning for visible Christian harmony.
The First Council of Nicaea, convened in 325 AD by Emperor Constantine, stands as a cornerstone in Christian history. It was the first ecumenical council, gathering bishops from across the Roman Empire to address doctrinal disputes threatening the young Church's unity. The primary issue was Arianism, a heresy propagated by Arius, a priest from Alexandria, who claimed that Jesus Christ was a created being subordinate to God the Father, not co-eternal or of the same substance. This view challenged the divinity of Christ, risking the fragmentation of Christianity just as it emerged from persecution. Constantine, seeking stability in his empire, summoned over 300 bishops to Nicaea (modern-day Iznik) to resolve these matters. The council's deliberations, lasting from May to July, resulted in the Nicene Creed, a foundational statement affirming Christ's full divinity: "begotten, not made, of one substance with the Father." This creed not only condemned Arianism but also set precedents for future ecumenical councils, establishing the Church's authority to define doctrine collectively.
The significance of Nicaea extends beyond theology; it marked a shift in Church-state relations, with Constantine presiding but not voting, allowing bishops to lead. The council also addressed practical issues, such as the date of Easter, clerical discipline, and the readmission of lapsed Christians. Its canons influenced ecclesiastical structure, emphasizing episcopal authority and unity under shared faith. Today, as Pope Leo XIV highlighted, Nicaea symbolizes the possibility of unity amid diversity, a message resonant in our divided era. The pope's visit to this historic site, praying amid ruins that echo ancient debates, serves as a poignant reminder that the Church's mission is to proclaim one Lord, one faith, one baptism.
Yet, the path to unity is fraught with historical grievances. The Great Schism of 1054 divided Eastern and Western Christianity, with disputes over the Filioque clause in the Creed and the papacy's role at the forefront. Pope Leo's call for overcoming divisions invites reflection on these issues. Let us examine them through Scripture and the Church Fathers, demonstrating why the Catholic position aligns with apostolic tradition, and why the Orthodox perspective, while venerable, falls short.
The Filioque clause—"and the Son"—added to the Nicene Creed in the West, affirms that the Holy Spirit proceeds from the Father and the Son. Orthodox Christians object, viewing it as an unauthorized addition that distorts Trinitarian theology, potentially subordinating the Spirit or introducing two sources in the Godhead. However, this clause is deeply rooted in Scripture and patristic witness, refuting claims of innovation.
Scripture provides clear evidence. In John 15:26, Jesus says the Spirit "proceeds from the Father," but this must be read alongside John 16:7, where Christ declares, "If I do not go away, the Counselor will not come to you; but if I go, I will send him to you." Here, Jesus actively sends the Spirit, implying procession from the Son. Galatians 4:6 states, "God has sent the Spirit of his Son into our hearts," further indicating the Son's role. Romans 8:9 refers to the "Spirit of Christ," suggesting an intimate, processional relationship. These verses portray the Trinity as a dynamic communion where the Spirit eternally proceeds from both Father and Son as a single principle.
The Church Fathers affirm this. Saint Augustine, in "De Trinitate" (Book XV), teaches that the Spirit is the bond of love between Father and Son, proceeding from both: "The Holy Spirit... proceeds from the Father as the first principle, and by the timeless gift of this to the Son, from the common gift of Father and Son." Saint Hilary of Poitiers, in "On the Trinity" (Book II), writes, "We are bound to confess Him, proceeding, as He does, from Father and Son." Saint Ambrose echoes this in "On the Holy Spirit" (Book I), stating the Spirit "proceeds from the Father and the Son." Even Eastern Fathers like Saint Epiphanius of Salamis, in "Ancoratus," says the Spirit is "from both." These testimonies predate the schism, showing the Filioque's antiquity.
Orthodox objections often cite the original Creed's omission and John 15:26 exclusively. But this ignores the Creed's development; the West added Filioque to combat lingering Arianism, which denied the Son's equality. The Orthodox view risks underemphasizing the Son's divinity, as if the Spirit proceeds only from the Father, potentially implying subordination. Yet, the Fathers' consensus supports the Catholic position: the Spirit's procession is from Father and Son as one source, preserving monotheism and Trinitarian equality. Pope Leo XIV's recitation of the Creed in Iznik invites Orthodox brethren to reconsider this, fostering unity through shared patristic heritage.
Equally divisive is the papacy's primacy. Orthodox recognize the Bishop of Rome's honor but reject universal jurisdiction, seeing it as a post-schism power grab. Scripture and Fathers, however, establish Peter's primacy and its succession in Rome.
Matthew 16:18 is foundational: "You are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it." Christ singles out Peter, renaming him "Rock," entrusting the Church's foundation. In Luke 22:32, Jesus prays for Peter to strengthen his brothers, indicating leadership. John 21:15-17 commands Peter to "feed my sheep," a pastoral mandate over the flock. Acts depicts Peter leading: proposing Judas's replacement (1:15-22), preaching at Pentecost (2:14-41), and deciding Gentile inclusion (15:7-11).
The Fathers confirm this. Saint Clement of Rome, in his Epistle to the Corinthians (c. 96 AD), exercises authority over distant churches, implying primacy. Saint Ignatius of Antioch (c. 107 AD) calls the Roman Church "presiding in love." Saint Irenaeus, in "Against Heresies" (Book III), states, "It is a matter of necessity that every Church should agree with this Church [Rome], on account of its preeminent authority." Saint Cyprian of Carthage affirms, "The chair of Peter is the rock on which the Church is built." Even Origen and Tertullian acknowledge Rome's special role.
Orthodox interpretations often reduce primacy to honor without jurisdiction, but this contradicts patristic practice. Rome resolved disputes, like Pope Victor I's Easter controversy or Pope Dionysius's intervention against Sabellianism. The Orthodox stance, emphasizing autocephaly, fragments authority, leading to national divisions contrary to Christ's prayer for unity (John 17:21). The papacy ensures universal cohesion, as Nicaea itself deferred to Rome's traditions. Pope Leo's presence in Iznik, a Eastern site, symbolizes this bridging role, urging Orthodox to embrace Peter's successor for true ecumenism.
Beyond Catholic-Orthodox dialogue, Pope Leo's message extends to Protestants, whose Reformation severed ties with apostolic tradition. Protestants must return to the Catholic Church, as their core doctrines—Sola Scriptura and Sola Fide—lack biblical and patristic support, distorting Christianity.
Sola Scriptura, the Bible alone as authority, is self-refuting and absent in early Church. Scripture itself affirms Tradition: 2 Thessalonians 2:15 urges, "Stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter." 2 Timothy 2:2 instructs passing teachings orally. The canon was discerned by Church councils, not Scripture; how could the Bible authorize itself? Fathers like Saint Ignatius stress apostolic succession, not solo Bible. Saint Irenaeus combats heresies via Tradition from apostles. No Father taught Sola Scriptura; it emerged with Luther, leading to thousands of denominations, contradicting unity.
Sola Fide, justification by faith alone, contradicts James 2:24: "You see that a man is justified by works and not by faith alone." Matthew 25:31-46 judges by works; faith without works is dead (James 2:26). Fathers like Clement of Rome link salvation to obedience and works. Saint Augustine teaches faith working through love (Galatians 5:6). Protestants misread Romans 3-4, ignoring context of works of law versus grace-enabled deeds. This doctrine undermines sacraments, reducing Eucharist to symbol despite John 6:53-56 and 1 Corinthians 11:27-29, where Fathers like Justin Martyr affirm Real Presence.
Protestant ideas, while sincere, deviate from apostolic faith, fostering individualism over community. Returning to Catholicism restores fullness: sacraments, Tradition, unity under Peter. As Nicaea united against heresy, so must Christians today.
Recent ecumenical efforts bolster hope. Since Vatican II, dialogues have progressed, with joint declarations on Christology and shared commemorations. Pope Francis's meetings with Patriarch Bartholomew paved the way; now Pope Leo builds on this in Iznik. Yet, true unity requires addressing doctrines honestly.
In conclusion, Pope Leo XIV's commemoration in Iznik revives Nicaea's spirit: unity in truth. By embracing Catholic teachings on Filioque, papacy, and rejecting Protestant novelties, Christians can heal divisions. Let us pray for this, as Christ wills.
Sources
- Holy Bible (various verses cited)
- Augustine, De Trinitate
- Hilary of Poitiers, On the Trinity
- Ambrose, On the Holy Spirit
- Epiphanius, Ancoratus
- Clement of Rome, Epistle to the Corinthians
- Ignatius of Antioch, Epistle to the Romans
- Irenaeus, Against Heresies
- Cyprian, On the Unity of the Church
- Britannica: First Council of Nicaea
- Wikipedia: First Council of Nicaea
- New Advent: Catholic Encyclopedia on Nicaea
- Christian History Institute: Council of Nicea
- Vatican News: Impact of Nicaea
- Catholic Answers: Filioque Tract
- Fatima Center: Church Fathers on Filioque
- Catholic Answers: Defending the Filioque
- Catholic Answers: Peter's Primacy
- Catholic Faith and Reason: Papal Supremacy
- The Highway: Church Fathers on Matthew 16:18
- The 4 Marks: Primacy of Rome
- Catholic Answers: Fallacy of Sola Scriptura
- Gospel Reformation: Sola Fide in Fathers (critiqued)
- Douglas Beaumont: Argument Against Sola Fide
- Catholic Stand: Why No Sola Scriptura
- Wikipedia: Catholic-Orthodox Relations
- Premier Christianity: 1700 Years Since Nicaea
- Vatican News: Steps in Dialogue
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