Background
Despite its condemnation at Nicaea, Arianism persisted and even flourished in parts of the Eastern Roman Empire, particularly under emperors sympathetic to Arian views. For example, Emperor Constantius II (r. 337–361) actively supported Arian bishops and clergy, allowing Arianism to maintain a significant foothold. Various Arian factions, such as the Eunomians (extreme Arians who taught that the Son was entirely unlike the Father) and the Semi-Arians (who sought a middle ground, using terms like homoiousios, "of similar substance"), kept the controversy alive.
The Nicene Creed did not explicitly address the nature of
the Holy Spirit. While it affirmed the divinity of the Son, it left room for
debate about the status of the Holy Spirit, leading to the rise of heresies
like Macedonianism (also called Pneumatomachianism), which denied the full
divinity of the Holy Spirit. These gaps in theological clarity created a need
for a more comprehensive articulation of Trinitarian doctrine.
The Church was divided into factions, with different regions
supporting different theological views. Some bishops supported Nicene
orthodoxy, others favored Semi-Arianism, and still others adhered to extreme
Arian or Pneumatomachian positions. This fragmentation weakened the unity of
the Church and made it difficult to uphold consistent doctrine.
In 381 AD, Emperor Theodosius I became a strong supporter of
Nicene Christianity and sought to restore doctrinal unity within the empire. He
called the Second Ecumenical Council in Constantinople to reaffirm and expand
the Nicene faith and to suppress the influence of heretical groups. This
provided the Church with an opportunity to address unresolved theological and
ecclesiastical disputes. This council wasn’t considered ecumenical at first,
but was declared to be ecumenical by the third ecumenical council.
After the death of Bishop Paul I of Constantinople in 350 AD, Gregory of Nazianzus was appointed to the see. While Gregory was respected for his theological insight and commitment to orthodoxy, he was unpopular among some factions, particularly due to his association with Cappadocian clergy. Seeing an opportunity, Maximus - with the support of some Egyptian clergy - staged an unauthorized ordination to claim the bishopric of Constantinople. This ordination was carried out secretly at night, which undermined its legitimacy. When the situation became known, it sparked outrage among local clergy and laity. Gregory of Nazianzus and others quickly denounced Maximus’s ordination as illegitimate. The local clergy and people of Constantinople rejected Maximus’s claim to the bishopric, refusing to recognize his authority. Gregory appealed to the Emperor Theodosius I, who upheld Gregory’s position and dismissed Maximus’s claims.
Gregory of Nazianzus himself was ambivalent about his position in
Constantinople, feeling alienated and frustrated by the politics of the city.
This contributed to his lack of popularity; he was seen as a reluctant bishop
who openly expressed his weariness and dissatisfaction with the ecclesiastical
environment of the capital.
The Council
Gregory of Nazianzus, who was Bishop of Constantinople at the time was appointed president after Meletius's death. He was disgusted at the political and theological fighting that took place and resigned both as chairman and bishop during the council.
Nectarius of Constantinoplewas chosen as Gregory’s successor as Bishop of Constantinople and chaired the later sessions of the council.
Cyril, Bishop of Jerusalem was known for his steadfast support of Nicene orthodoxy.
Peter, Bishop of Alexandria was a key figure in maintaining Nicene orthodoxy in Egypt.
Amphilochius was Bishop of Iconium (in Asia Minor), and a staunch ally of the Cappadocian Fathers.
Diodore, Bishop of Tarsus (in Cilicia) was a prominent theologian.
Gregory of Nyssa, brother of Basil the Great; Bishop of Nyssa and a leading theologian of the Cappadocian Fathers.
Helladius of Caesarea was the successor to Basil the Great as Bishop of Caesarea in Cappadocia.
Eulogius, Bishop of Edessa was a defender of Nicene orthodoxy.
Eusebius of Samosata was known for his support of pro-Nicene bishops during the Arian persecutions.
Pelagius, Bishop of Laodicea in Syria.
Flavian of Antioch succeeded Meletius as Bishop of Antioch during the council.
The Refinement of the Creed
We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.
And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds, Light of Light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made; who for us men and for our salvation came down from heaven, and was incarnate by the Holy Spirit and of the Virgin Mary, and was made man; and was crucified also for us under Pontius Pilate, and suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and sits on the right hand of the Father; and He shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.
And in the Holy Spirit, the Lord and Giver of life, who proceeds from the Father, who with the Father and the Son together is worshiped and glorified, who spoke by the prophets.
In one holy, catholic, and apostolic Church; we acknowledge one baptism for the remission of sins; we look for the resurrection of the dead, and the life of the world to come. Amen.
The council issued 7 canons, addressing theological,
disciplinary, and ecclesiastical issues.
The faith of the 318 Fathers assembled at Nicaea in
Bithynia shall not be set aside, but shall remain firm. Every heresy shall be
anathematized, and in particular that of the Eunomians or Anomoeans, the Arians
or Eudoxians, the Semi-Arians or Pneumatomachians, the Sabellians, the
Marcellians, the Photinians, and the Apollinarians.
This canon ratifies the canons of the first ecumenical council and shows that this council wasn’t specifically concerning the prevalence of Arianism.
Canon 2: Concerning Church Boundaries
The bishops are not to go beyond their dioceses to churches lying outside their bounds, nor bring confusion on the churches; but, according to the canons, the Bishop of Alexandria shall alone administer the affairs of Egypt; the bishops of the East, the affairs of the East only, the privileges of the Church in Antioch, mentioned in the canons of Nicaea, being preserved; and the bishops of the Asian Diocese shall administer the Asian affairs only; and those of the Pontic Diocese, the affairs of Pontus only; and those of the Thracian Diocese, the affairs of Thrace only. But the bishops of the Diocese of Constantinople shall administer the affairs of Constantinople only. And bishops shall not go beyond their dioceses for ordination or any other ecclesiastical ministrations, unless they be invited. The canon concerning dioceses being observed, it is evident that the synod of every province will administer the affairs of that particular province as was decreed at Nicaea. But the churches of God in heathen nations must be governed according to the custom which has prevailed from the times of the Fathers.
This canon reinforced
the territorial organization of the Church, emphasizing that bishops should not
interfere in dioceses outside their own jurisdiction. It also formalized the
privileges of major sees, especially Constantinople, Antioch, and Alexandria.
This organization, along with the third canon, set the stage for the Great
Schism to come 700 years later.
Canon 3: Concerning the Bishop of Constantinople
Canon 4: Concerning the Election of Maximus the Cynic
Regarding Maximus the Cynic and the disorder which has occurred in Constantinople on his account, it is decreed that Maximus neither was nor is a bishop, nor are those ordained by him in any rank of the clergy whatever; all that has been done by him, or with him, is null and void.
This canon officially resolved the controversy surrounding
the elevation of Maximus to Bishop over Gregory of Nazianzus.
Canon 5: Concerning Charges Against Bishops
Regarding the charges against bishops, the council decrees that any accusations must be brought before a synod of bishops within the province. Accusers must be trustworthy and not of questionable character.
This addressed a rising problem of unauthorized or irregular
ordinations, particularly by bishops who acted outside the established
ecclesiastical structure. Bishops were being appointed without the proper
consent of the local or provincial bishops, leading to disorder and potential schism.
This practice could result in rival bishops being installed in the same area,
creating confusion, division, and competing claims of authority. Without a
centralized structure, such ordinations could cause serious ecclesiastical and
theological confusion within communities. This canon established a process of
adjudication by peer bishops should a disagreement occur.
Canon 6: Concerning Heretics Returning to the Church
Heretics who wish to join orthodoxy must declare in
writing and anathematize every heresy that is not in agreement with the Holy,
Catholic, and Apostolic Church of God, particularly the Arian heresy, the
Eunomians, the Semi-Arians, the Sabellians, the Marcellians, the Photinians,
and the Apollinarians.
Canon 7: Concerning Converts from Heresy
Those who turn from heresy to orthodoxy and join the portion of those being saved are to be received as follows: Arians, Macedonians, Sabbatians, Novatians who call themselves Cathari or Aristeri, Quartodecimans, and Apollinarians are to give a written renunciation of their heresies and anathematize every heresy that is not in agreement with the Holy, Catholic, and Apostolic Church of God. They are then to be sealed (confirmed) and taught the creed. Those from the heresy of the Eunomians, who are baptized with a single immersion, or from the Montanists, or from the Sabellians, who teach the identity of the Father and Son, or from any other heresies, especially those named here, must be baptized again.
These last two canons prescribe the process to receive
penitent heretics back to the church.
The Second Ecumenical Council established key doctrines,
resolved pressing theological disputes, and strengthened the organizational
structure of the Church. Its decisions reverberated through subsequent
centuries, shaping both the theological and institutional development of
Christianity. The council’s decisions served as a reference point for ongoing
theological debates, ensuring that future controversies (e.g., Nestorianism,
Monophysitism) were addressed within the Nicene framework. The precedent set by
this council helped shape subsequent ecumenical councils, including Ephesus
(431 AD) and Chalcedon (451 AD), which continued to address heresies and refine
theological understanding. However, it also sowed seeds of future conflicts,
particularly between the Eastern and Western Churches, underscoring its dual
legacy as a unifying and divisive force in Christian history.