Article
Leading
5 min read

The Nicene Creed: a 1,700-year-old game changer

Why we should celebrate the Council of Nicaea today.

Jane Williams is the McDonald Professor in Christian Theology at St Mellitus College.

A ink drawing of Constantine the Emperor on a throne listening to people showing him books.
Constantine and the council.
Wikimedia Commons.

The are not many 1,700-year-old documents that are read out loud every week and known by heart by millions of people across the world. The Nicene Creed is one of them. In 2025 it will be 1,700 years since the Council of Nicaea was called by the Emperor Constantine, and came up with the first version of the Creed. Next year will be full of conferences planned to interrogate and reassess but, mostly, to thank God for the Nicene Creed 

But many people will be bewildered, which is a polite way of saying ‘indifferent’ or even ‘hostile’, to this outpouring of Nicaea-mania. Lots of people don’t know the Creed at all, or, if they do, they see it as dogmatic, exclusionary and couched in the arcane language of fourth century classical philosophy, which seems to have little relevance to the world we live in today. Is it really worth celebrating? Let me suggest some reasons why I think it is. 

Suddenly, Christians had a chance to shape the world, to shape culture, from the top down as well as from the bottom up. 

First of all, 325 marked a period of huge transition for the Christian faith. For the previous 300 years since the time of Jesus, Christianity had been spreading surprisingly rapidly, but generally without support from the wealthy or powerful, and suffering regular persecution. But at the beginning of the fourth century, the Emperor Constantine declared himself to be a ‘Christian’. There is a lot of debate about what he meant by that – it didn’t stop him from murdering most of his family, for example. But Constantine ascribed his victorious Imperial campaign to the protection of the Christian God, and began to offer safety and privilege to Christians and their leaders. It was Constantine who called the Council of Nicaea, wanting to assert his own authority but also wanting this nascent ‘institutional’ Church to get a grip and unite behind him. Suddenly, Christians had a chance to shape the world, to shape culture, from the top down as well as from the bottom up. Whether this is a good thing or a bad one, and what it did and does to the character of Christian faith in the 1,700 years since Nicaea is undoubtedly something that 2025 will have to examine. 

Secondly, the Council of Nicaea offered a model of decision-making that has been profoundly important in Christian life ever since. Nicaea was deliberately chosen as the place to hold this council because it sat roughly on the dividing line between the Eastern part of the Roman Empire, where Greek was the lingua franca, and the Western part, where Latin was the language of public discourse. Constantine was seeking to establish himself as sole emperor over both parts, and he called together at Nicaea Christian leaders from across the Empire. We have a good idea of who was there because of the signatories to the resolutions of the Council. 

Leaders came from some of the most sophisticated, wealthy and educated parts of the Roman Empire, like Alexandria, with its famous school and library. But they also came from some of the simplest parts, where peasant life was the norm for both the bishop and the congregations. St Spiridion, now the patron saint of Corfu, was one of the signatories; he maintained his hard life as shepherd while leading his human flock; St Nicholas of Myra, whom we now know as Santa Claus, was there, too; altogether there were probably 200 to 300 bishops there, highlighting the extraordinary spread of Christian faith across the Roman Empire. That is why the Council of Nicaea is called the First Ecumenical or world-wide Council. This was the first opportunity for the Church to take stock of itself and to notice and learn from its diversity.  

This is a game-changing concept, both for theology and for anthropology. 

This model of ‘conciliar’ discussion has remained key to the way in which Christians try to resolve conflict and make decisions, by meeting, discussing, praying and hearing from voices and experiences that represent the whole diversity of humanity. No one can pretend that the Council of Nicaea was exactly such a process – no women were part of the consultation, for one thing – but the intention was significant. In our own time of deep disagreement between Christians, a commitment to the Nicene method of consultative decision-making would be a good focus for examination of 1,700 years of trying to listen to each other, even if we often fail. 

Thirdly, and most importantly of all, of course, the Council of Nicaea produced the Nicene Creed, a succinct statement of what Christians affirm about God and the world because of the paradigm-changing life, death, resurrection and ascension of Jesus. The short, clear statements of faith in the Creed were hard-fought for and not accepted by everyone, then or now. They became necessary as people tried out different descriptions of who Jesus is in relation to God, which brought out more and more clearly how fundamental this question is for our understanding of God, and so our understanding of our own purpose and destiny. Some suggested that Jesus was just an exceptionally gifted human being, favoured by God. But the world has been full of great prophets, most of whom receive lip-service at best, but make no actual difference. Others proposed that Jesus was God, wearing a disguise but not really, actually, human, suggesting that God can’t really commit to the created order. The most popular suggestion in the fourth century, put forward by a learned teacher called Arius, was that Jesus is something in between, not the eternal God, but not just a human being either. But that’s the worst of all worlds: we can’t trust what Jesus shows us either about God or about human beings. 

All of these ‘solutions’ protected God’s transcendence and otherness – God is above and beyond created existence and divinity cannot or will not sully itself with the earthly, historical lives that human beings live.  

The radical suggestion of the Nicene Creed, trying to be faithful to the witness of the Bible, is that Jesus is really God, living among us, but also really a human being, born into a particular time and place in history and dying a real, historical death. And that must mean that the Almighty God doesn’t think it compromises God’s power and majesty to come and share our lives. Imagine the dignity that gives us and our lives – God loves and honours the world and thinks that a human life is capable of showing us the nature of God. But it also means that the full life-giving power of God is not just ‘outside’ but ‘inside’ the world. 

This is a game-changing concept, both for theology and for anthropology.  

 

To find out more about the McDonald Agape Nicaea Project being held by St. Mellitus College in London, come and join the public lectures, or look out for other Nicene celebrations in 2025.

Participants will hear from some of the world’s leading scholars on various issues related to Nicaea, including Professor Khaled Anatolios, Dr. Beverly Roberts Gaventa, Professor Ilaria Ramelli, Professor Bruce McCormack, Dr. Willie James Jennings, and many more.  

A significant part of the Nicaea conference in 2025 will be a call for papers, expanding dialogue on the topic and hearing from a wide array of voices.  

For more information or to register for these events, you can visit the Nicaea Project website 

Article
Belief
Care
Creed
4 min read

Understand what we thirst for

Whether for water or meaning, it’s a primal force.

Helen is a registered nurse and freelance writer, writing for audiences ranging from the general public to practitioners and scientists.

A child wearing a wool hat holds a glass and drink water from it.
Johnny McClung on Unsplash

Quenching thirst is a global problem. It can also be profoundly personal, impaired by illness. For nurses, it can be ethically and emotionally difficult, when treating dying patients. But is there ultimate relief? 

Thirst is the subjective sensation of a desire to drink something that cannot be ignored. The world is thirsty; globally, 703 million people lack access to clean water. That’s 1 in 10 people on the planet. 

Thirst is a life-saving warning system that tells your body to seek satisfaction through swallowing fluid. It works in partnership with other body processes - such as changes in blood pressure, heart rate and kidney function - to restore fluid, and salt, levels back to where they belong. Failure of any part of this beautifully balanced system leads to dehydration (or water intoxication), and perhaps to seizures, swelling of the brain, kidney failure, shock, coma and even death. 

Sometimes it’s difficult to quench thirst, because of problems with supply. According to the World Health Organization, at least 1.7 billion people used a drinking water source contaminated with faeces in 2022. Sometimes in war, water is weaponised, with systematic destruction of water sources and pipes. Water laced with rat fur, arsenic and copper has meanwhile been reported in prisons across the USA.  

At other times, there may be “water everywhere, but not a drop to drink” because of individual problems with swallowing. As a nurse, some of my most heartbreaking moments have been when I have been unable to fulfil a need as basic as a patient’s thirst; when even thickened fluids have led to intense coughing and distress, and a realisation that I can only moisten mouths and give so-called “taste for pleasure”: very small amounts of a favourite liquid or taste using a soft toothbrush, or a circular brush gently sweeping around the mouth and lips to release some of the liquid - even, and especially, at the end of life when the patient is unconscious. 

Difficulties in drinking are common in dementia when fluid can seem foreign and swallowing a surprise to the system. It’s thought that over 50 per cent of people in care homes have an impaired ability to eat or drink safely; 30 to 60 per cent  of people who have had a stroke and 50 per cent of those living with Parkinson’s may struggle to swallow. 

Other conditions that may affect swallowing include multiple sclerosis, cerebral palsy, and head and neck cancers. Diabetes is characterised by a raging thirst owing to problems with insulin (diabetes mellitus) or an imbalance in antidiuretic hormone levels (diabetes insipidus). In intensive care, patients are predisposed to thirst through mechanical ventilation, receiving nothing by mouth, and as a side effect of some medications. But thirst is a “neglected area” in healthcare, writes palliative care researcher Dr Maria Friedrichsen.  

“Knowledge of thirst and thirst relief are not expressed, seldom discussed, there are no policy documents nor is thirst documented in the patient’s record. There is a need for nurses to take the lead in changing nursing practice regarding thirst.” 

Is there another thirst that is also being missed in nursing, and in life in general – a spiritual thirst, beyond the physical desire to drink? In his book, Living in Wonder, writer Rod Dreher argues that humans are made to be spiritual, and that a critical sixth sense has been lost in a “society so hooked on science and reason”. We humans crave love in our deepest selves; we have an insatiable thirst for everything which lies within – and beyond – ourselves. Auschwitz survivor Viktor Frankl, who was later appointed professor of psychiatry at the University of Vienna, became convinced that human beings have a basic “will for meaning.” “The striving to find a meaning in one’s life,” he wrote, “is the primary motivational force in man.”  

In the harsh sun of a Middle East day, an ancient story of a man and a woman encountering each other at a water well illustrates this dual thirst for water and meaning. The man, Jesus, thankful for a drink of water given to him at the well by an outcast Samaritan woman, said that “Everyone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.” In that midday sun, such imagery made a powerful statement.  

Being mindful of spiritual thirst when drinking water is something also captured in a Ghanaian proverb and pictured perfectly in the many birds that drink by gravity, so tipping their heads back when they swallow.  

“Even the chicken, when it drinks, 

Lifts its head to heaven to thank God for the water”. 

Unsatisfied thirst is part of the human condition, we long for something more; it’s living proof of our immortality, says French poet Charles Baudelaire. Despite his Olympic success, athlete Adam Peaty said that society didn’t have the answers he was seeking, and that a gold medal was the coldest thing to wear. He “discovered something that was missing” when attending church for the first time, and now has a cross with the words “Into the Light” tattooed across his abdomen, symbolizing his spiritual awakening. We are more than mechanical machines with physical needs. We are rather gardens to tend in a dry and thirsty land, with souls in need of intensive care.