Council of Nicea 325 AD and Arianism Heresy

 In the beginning was the Word, and the Word was with God, and the Word was God.

The same was in the beginning with God.

All things were made by him: and without him was made nothing that was made. 

 In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum.

 Hoc erat in principio apud Deum.

Omnia per ipsum facta sunt: et sine ipso factum est nihil, quod factum est.

(John 1:1-3) 

Patriarch Alexander of Alexandria said, " the Word was with God in the Beginning meaning is that The Word is Second Person of God and He is not different with God on Substance. He is Consubstantial with God The Father and are One (John 10:30)"

Patriarch Athanasius of Alexandria, the Successor of Patriarch Alexander said, " If before everything was created and then The Word of God was created by God. So, In the beginning God is dumb and God has defectibility and then God's Essence is divided. So, I affirm that Arius was Heretic with his teaching who taught that The Word of God at the first time was created before The Word created the World and Heavens. Its meaning that Arius taught polytheism because Arius believes two different Creator gods, namely God The Father who is Senior God and god the son as a god or junior god. It seems like a Greek Mythology which holds that Hercules as demigod and Zeus as His Father. 

Catholic Church had affirmed that before the beginning, The Word of God was with God before creation of Everything. And then The Holy Spirit too was with God before the creation of the Creatures. God is One with His Word and His Spirit, that's why on Deuteronomy 6:4 said that " Hear O Israel, The Lord is Our God, The Lord is One " . The True Faith always taught strict Monotheism, so if anyone who views that God's Substance is not One or God's Substance is divided with says that The Word and The Spirit of God were created. Let Him be Anathema. God is The One, God contains His Word and His Spirit, so they are One. Not three. " 

That's why on The Council of Nicea confirmed, " God from God, light from light, true God from true God, begotten not made, CONSUBSTANTIAL with THE FATHER, through whom all things came to be, both those in heaven and those in earth. "

THE PROFESSION OF FAITH OF THE 318 FATHERS

1. We believe in one God the Father all powerful, maker of all things both seen and unseen. And in one Lord Jesus Christ, the Son of God, the only-begotten begotten from the Father, that is from the substance [Gr. ousias, Lat. substantia] of the Father, God from God, light from light, true God from true God, begotten [Gr. gennethenta, Lat. natum] not made [Gr. poethenta, Lat. factum], CONSUBSTANTIAL [Gr. homoousion, Lat. unius substantiae (quod Graeci dicunt homousion)] with the Father, through whom all things came to be, both those in heaven and those in earth; for us humans and for our salvation he came down and became incarnate, became human, suffered and rose up on the third day, went up into the heavens, is coming to judge the living and the dead. And in the holy Spirit.
2. And those who say
1. “there once was when he was not”, and “before he was begotten he was not”, and that
2. he came to be from
   • things that were not, or
   • from another hypostasis [Gr. hypostaseos] or substance [Gr. ousias, Lat. substantia],
   affirming that the Son of God is subject to change or alteration these the catholic and apostolic church anathematise.

THE LETTER OF THE SYNOD IN NICAEA TO THE EGYPTIANS

1. The bishops assembled at Nicaea, who constitute the great and holy synod, greet the church of the Alexandrians, by the grace of God holy and great, and the beloved brethren in Egypt, Libya and Pentapolis.

   Since the grace of God and the most pious emperor Constantine have called us together from different provinces and cities to constitute the great and holy synod in Nicaea, it seemed absolutely necessary that the holy synod should send you a letter so that you may know what was proposed and discussed, and what was decided and enacted.

2. First of all the affair of the impiety and lawlessness of Arius and his followers was discussed in the presence of the most pious emperor Constantine. It was unanimously agreed that anathemas should be pronounced against his impious opinion and his blasphemous terms and expressions which he has blasphemously applied to the Son of God,
   • saying
     • “he is from things that are not”, and
     • “before he was begotten he was not”, and
     • “there once was when he was not”,
   • saying too that
     • by his own power the Son of God is capable of
       • evil and
       • goodness,
   • and calling him
     • a creature and a work.

   Against all this the holy synod pronounced anathemas, and did not allow this impious and abandoned opinion and these blasphemous words even to be heard.

   Of that man and the fate which befell him, you have doubtless heard or will hear, lest we should seem to trample upon one who has already received a fitting reward because of his own sin. Such indeed was the power of his impiety that Theonas of Marmarica and Secundus of Ptolemais shared in the consequences, for they too suffered the same fate.

   But since, when the grace of God had freed Egypt from this evil and blasphemous opinion, and from the persons who had dared to create a schism and a separation in a people which up to now had lived in peace, there remained the question of the presumption of Meletius and the men whom he had ordained, we shall explain to you, beloved brethren, the synod’s decisions on this subject too. The synod was moved to incline towards mildness in its treatment of Meletius for strictly speaking he deserved no mercy. It decreed that that he might remain in his own city without any authority to nominate or ordain, and that he was not to show himself for this purpose in the country or in another city, and that he was to retain the bare name of his office.

   It was further decreed that those whom he had ordained, when they had been validated by a more spiritual ordination, were to be admitted to communion on condition that they would retain their rank and exercise their ministry, but in every respect were to be second to all the clergy in each diocese and church who had been nominated under our most honoured brother and fellow minister Alexander; they were to have no authority to appoint candidates of their choice or to put forward names or to do anything at all without the consent of the bishop of the catholic church, namely the bishop of those who are under Alexander. But those who by the grace of God and by our prayers have not been detected in any schism, and are spotless in the catholic and apostolic church, are to have authority to appoint and to put forward the names of men of the clergy who are worthy, and in general to do everything according to the law and rule of the church.

   In the event of the death of any in the church, those who have recently been accepted are thereupon to succeed to the office of the deceased, provided that they appear worthy and are chosen by the people; the bishop of Alexandria is to take part in the vote and confirm the election. This privilege, which has been granted to all others, does not apply to the person of Meletius because of his inveterate seditiousness and his mercurial and rash disposition, lest any authority or responsibility should be given to one who is capable of returning to his seditious practices.

   These are the chief and most important decrees as far as concerns Egypt and the most holy church of the Alexandrians. Whatever other canons and decrees were enacted in the presence of our lord and most honoured fellow minister and brother Alexander, he will himself report them to you in greater detail when he comes, for he was himself a leader as well as a participant in the events.

   The following is not found in the latin text, but is found in the greek text :

   We also send you the good news of the settlement concerning the holy pasch, namely that in answer to your prayers this question also has been resolved. All the brethren in the East who have hitherto followed the Jewish practice will henceforth observe the custom of the Romans and of yourselves and of all of us who from ancient times have kept Easter together with you. Rejoicing then in these successes and in the common peace and harmony and in the cutting off of all heresy, welcome our fellow minister, your bishop Alexander, with all the greater honour and love. He has made us happy by his presence, and despite his advanced age has undertaken such great labour in order that you too may enjoy peace.

   Pray for us all that our decisions may remain secure through almighty God and our Lord Jesus Christ in the holy Spirit, to whom is the glory for ever and ever. Amen.