First Council of Nicaea - Revision history

Irlandos: /* Separation of Easter from the Jewish Passover */

2011-10-10T21:01:41Z

Separation of Easter from the Jewish Passover

Irlandos: /* Other problems */

2011-10-10T20:59:03Z

Irlandos at 20:56, October 10, 2011

2011-10-10T20:56:20Z

Irlandos at 10:56, October 20, 2010

2010-10-20T10:56:19Z

Irlandos: /* External links */

2010-10-20T10:51:46Z

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Irlandos at 10:28, October 20, 2010

2010-10-20T10:28:54Z

Irlandos at 11:04, April 1, 2009

2009-04-01T11:04:04Z

Irlandos: /* External links */

2007-10-02T09:16:07Z

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Irlandos: /* Literature */

2007-04-10T10:34:20Z

Literature

Irlandos at 10:33, April 10, 2007

2007-04-10T10:33:31Z

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 [[Epiphanius of Salamis]] wrote in the mid-4th Century, "… the emperor … convened a council of 318 bishops … in the city of Nicea. … They passed certain ecclesiastical canons at the council besides, and at the same time decreed in regard to the Passover that there must be one unanimous concord on the celebration of God's holy and supremely excellent day. For it was variously observed by people…"<ref>Epiphanius, ''The Panarion of Epiphanius of Salamis'', Books II and III (Sects 47-80), De Fide. Section VI, Verses 1,1 and 1,3. Translated by Frank Williams. EJ Brill, New York, 1994, pp.471-472).</ref>
-The council assumed the task of regulating these differences, in part because some dioceses were determined not to have Christian Passover correspond with the Jewish calendar. "The feast of the resurrection was thenceforth required to be celebrated everywhere on a Sunday, and never on the day of the Jewish passover, but always after the fourteenth of Nisan, on the Sunday after the first vernal full moon. The leading motive for this regulation was opposition to Judaism, which had dishonored the passover by the crucifixion of the Lord."<ref>http://www.ccel.org/ccel/schaff/hcc3.iii.x.vi.html?bcb=0 History of the Christian Church Schaff,  Philip</ref> Constantine wrote that: "… it appeared an unworthy thing that in the celebration of this most holy feast we should follow the practice of the Jews, who have impiously defiled their hands with enormous sin, and are, therefore, deservedly afflicted with blindness of soul. … Let us then have nothing in common with the detestable Jewish crowd; for we have received from our Saviour a different way."<ref>[http://www.newadvent.org/fathers/25023.htm  Life of Constantine (Book III), Eusebius of Caesaria  2006-05-08</ref>  Theodoret recorded the Emperor as saying: "It was, in the first place, declared improper to follow the custom of the Jews in the celebration of this holy festival, because, their hands having been stained with crime, the minds of these wretched men are necessarily blinded. … Let us, then, have nothing in common with the Jews, who are our adversaries. … avoiding all contact with that evil way. … who, after having compassed the death of the Lord, being out of their minds, are guided not by sound reason, but by an unrestrained passion, wherever their innate madness carries them. … a people so utterly depraved. … Therefore, this irregularity must be corrected, in order that we may no more have any thing in common with those parricides and the murderers of our Lord. … no single point in common with the perjury of the Jews."<ref>{{cite web|last=Jackson |first=Blomfield |authorlink= |coauthors= | date= |url=http://ccel.org/ccel/schaff/npnf203.iv.viii.i.x.html |title=The Ecclesiastical History, Dialogues, and Letters of Theodoret |format= |work= |pages= |publisher= |accessdate=2006-05-08 |accessyear= }}</ref>
+The council assumed the task of regulating these differences, in part because some dioceses were determined not to have Christian Passover correspond with the Jewish calendar. "The feast of the resurrection was thenceforth required to be celebrated everywhere on a Sunday, and never on the day of the Jewish passover, but always after the fourteenth of Nisan, on the Sunday after the first vernal full moon. The leading motive for this regulation was opposition to Judaism, which had dishonored the passover by the crucifixion of the Lord."<ref>http://www.ccel.org/ccel/schaff/hcc3.iii.x.vi.html?bcb=0 History of the Christian Church Schaff,  Philip</ref> Constantine wrote that: "… it appeared an unworthy thing that in the celebration of this most holy feast we should follow the practice of the Jews, who have impiously defiled their hands with enormous sin, and are, therefore, deservedly afflicted with blindness of soul. … Let us then have nothing in common with the detestable Jewish crowd; for we have received from our Saviour a different way."<ref>[http://www.newadvent.org/fathers/25023.htm  Life of Constantine (Book III), Eusebius of Caesaria  2006-05-08</ref>  Theodoret recorded the Emperor as saying: "It was, in the first place, declared improper to follow the custom of the Jews in the celebration of this holy festival, because, their hands having been stained with crime, the minds of these wretched men are necessarily blinded. … Let us, then, have nothing in common with the Jews, who are our adversaries. … avoiding all contact with that evil way. … who, after having compassed the death of the Lord, being out of their minds, are guided not by sound reason, but by an unrestrained passion, wherever their innate madness carries them. … a people so utterly depraved. … Therefore, this irregularity must be corrected, in order that we may no more have any thing in common with those parricides and the murderers of our Lord. … no single point in common with the perjury of the Jews."<ref>url=http://ccel.org/ccel/schaff/npnf203.iv.viii.i.x.html "The Ecclesiastical History, Dialogues, and Letters of Theodoret", Jackson, Blomfield</ref>
 The Council of Nicaea, however, did not declare the Alexandrian or Roman calculations as normative. Instead, the council gave the Bishop of Alexandria the privilege of announcing annually the date of Christian Passover to the Roman curia.  Although the synod undertook the regulation of the dating of Christian Passover, it contented itself with communicating its decision to the different dioceses, instead of establishing a canon.  There was subsequent [[Easter#Easter controversies|conflict]] over this very matter.
 ==Meletian Schism==

@@ Line 95: / Line 95: @@
 ==Other problems==
-Finally, the council promulgated twenty new church laws, called ''canons'', (though the exact number is subject to debate<ref>{{cite web|last= |first= |authorlink= |coauthors= | date= |url=http://www.ccel.org/fathers2/NPNF2-14/Npnf2-14-24.htm#TopOfPage |title=Nicene and Post-Nicene Fathers, Series II, Vol. XIV, Excursus on the Number of the Nicene Canons |format= |work=Early Church Fathers |pages= |publisher= |accessdate=2006-05-08 |accessyear= }}</ref>), that is, unchanging rules of discipline. The twenty as listed in the [[Nicene and Post-Nicene Fathers]] are as follows:<ref>{{cite web|last= |first= |authorlink= |coauthors= | date= |url=http://www.ccel.org/fathers2/NPNF2-14/Npnf2-14-13.htm#P561_131414 |title=Nicene and Post-Nicene Fathers, Series II, Vol. XIV, The Canons of the 318 Holy Fathers Assembled in the City of Nice (sic), in Bithynia. |format= |work=Early Church Fathers |pages= |publisher= |accessdate=2006-05-08 |accessyear= }}</ref>
+Finally, the council promulgated twenty new church laws, called ''canons'', (though the exact number is subject to debate<ref>http://www.ccel.org/fathers2/NPNF2-14/Npnf2-14-24.htm#TopOfPage Nicene and Post-Nicene Fathers, Series II, Vol. XIV, Excursus on the Number of the Nicene Canons</ref>), that is, unchanging rules of discipline. The twenty as listed in the [[Nicene and Post-Nicene Fathers]] are as follows:<ref>http://www.ccel.org/fathers2/NPNF2-14/Npnf2-14-13.htm#P561_131414 Nicene and Post-Nicene Fathers, Series II, Vol. XIV, The Canons of the 318 Holy Fathers Assembled in the City of Nice (sic), in Bithynia.</ref>
 :1. prohibition of self-castration;

@@ Line 84: / Line 84: @@
 [[Epiphanius of Salamis]] wrote in the mid-4th Century, "… the emperor … convened a council of 318 bishops … in the city of Nicea. … They passed certain ecclesiastical canons at the council besides, and at the same time decreed in regard to the Passover that there must be one unanimous concord on the celebration of God's holy and supremely excellent day. For it was variously observed by people…"<ref>Epiphanius, ''The Panarion of Epiphanius of Salamis'', Books II and III (Sects 47-80), De Fide. Section VI, Verses 1,1 and 1,3. Translated by Frank Williams. EJ Brill, New York, 1994, pp.471-472).</ref>
-The council assumed the task of regulating these differences, in part because some dioceses were determined not to have Christian Passover correspond with the Jewish calendar. "The feast of the resurrection was thenceforth required to be celebrated everywhere on a Sunday, and never on the day of the Jewish passover, but always after the fourteenth of Nisan, on the Sunday after the first vernal full moon. The leading motive for this regulation was [[anti-Judaism|opposition to Judaism]], which had dishonored the passover by the crucifixion of the Lord."<ref>{{cite web|last=Schaff |first=Philip  |authorlink= |coauthors= | date= |url=http://www.ccel.org/ccel/schaff/hcc3.iii.x.vi.html?bcb=0 |title=History of the Christian Church, Volume III: Nicene and Post-Nicene |format= |work= |pages= |publisher= |accessdate=2006-05-08 |accessyear= }}</ref> Constantine wrote that: "… it appeared an unworthy thing that in the celebration of this most holy feast we should follow the practice of the Jews, who have impiously defiled their hands with enormous sin, and are, therefore, deservedly afflicted with blindness of soul. … Let us then have nothing in common with the detestable Jewish crowd; for we have received from our Saviour a different way."<ref>[http://www.newadvent.org/fathers/25023.htm  Life of Constantine (Book III), Eusebius of Caesaria  2006-05-08</ref>  Theodoret recorded the Emperor as saying: "It was, in the first place, declared improper to follow the custom of the Jews in the celebration of this holy festival, because, their hands having been stained with crime, the minds of these wretched men are necessarily blinded. … Let us, then, have nothing in common with the Jews, who are our adversaries. … avoiding all contact with that evil way. … who, after having compassed the death of the Lord, being out of their minds, are guided not by sound reason, but by an unrestrained passion, wherever their innate madness carries them. … a people so utterly depraved. … Therefore, this irregularity must be corrected, in order that we may no more have any thing in common with those parricides and the murderers of our Lord. … no single point in common with the perjury of the Jews."<ref>{{cite web|last=Jackson |first=Blomfield |authorlink= |coauthors= | date= |url=http://ccel.org/ccel/schaff/npnf203.iv.viii.i.x.html |title=The Ecclesiastical History, Dialogues, and Letters of Theodoret |format= |work= |pages= |publisher= |accessdate=2006-05-08 |accessyear= }}</ref>
+The council assumed the task of regulating these differences, in part because some dioceses were determined not to have Christian Passover correspond with the Jewish calendar. "The feast of the resurrection was thenceforth required to be celebrated everywhere on a Sunday, and never on the day of the Jewish passover, but always after the fourteenth of Nisan, on the Sunday after the first vernal full moon. The leading motive for this regulation was opposition to Judaism, which had dishonored the passover by the crucifixion of the Lord."<ref>http://www.ccel.org/ccel/schaff/hcc3.iii.x.vi.html?bcb=0 History of the Christian Church Schaff,  Philip</ref> Constantine wrote that: "… it appeared an unworthy thing that in the celebration of this most holy feast we should follow the practice of the Jews, who have impiously defiled their hands with enormous sin, and are, therefore, deservedly afflicted with blindness of soul. … Let us then have nothing in common with the detestable Jewish crowd; for we have received from our Saviour a different way."<ref>[http://www.newadvent.org/fathers/25023.htm  Life of Constantine (Book III), Eusebius of Caesaria  2006-05-08</ref>  Theodoret recorded the Emperor as saying: "It was, in the first place, declared improper to follow the custom of the Jews in the celebration of this holy festival, because, their hands having been stained with crime, the minds of these wretched men are necessarily blinded. … Let us, then, have nothing in common with the Jews, who are our adversaries. … avoiding all contact with that evil way. … who, after having compassed the death of the Lord, being out of their minds, are guided not by sound reason, but by an unrestrained passion, wherever their innate madness carries them. … a people so utterly depraved. … Therefore, this irregularity must be corrected, in order that we may no more have any thing in common with those parricides and the murderers of our Lord. … no single point in common with the perjury of the Jews."<ref>{{cite web|last=Jackson |first=Blomfield |authorlink= |coauthors= | date= |url=http://ccel.org/ccel/schaff/npnf203.iv.viii.i.x.html |title=The Ecclesiastical History, Dialogues, and Letters of Theodoret |format= |work= |pages= |publisher= |accessdate=2006-05-08 |accessyear= }}</ref>
 The Council of Nicaea, however, did not declare the Alexandrian or Roman calculations as normative. Instead, the council gave the Bishop of Alexandria the privilege of announcing annually the date of Christian Passover to the Roman curia.  Although the synod undertook the regulation of the dating of Christian Passover, it contented itself with communicating its decision to the different dioceses, instead of establishing a canon.  There was subsequent [[Easter#Easter controversies|conflict]] over this very matter.

@@ Line 84: / Line 84: @@
 [[Epiphanius of Salamis]] wrote in the mid-4th Century, "… the emperor … convened a council of 318 bishops … in the city of Nicea. … They passed certain ecclesiastical canons at the council besides, and at the same time decreed in regard to the Passover that there must be one unanimous concord on the celebration of God's holy and supremely excellent day. For it was variously observed by people…"<ref>Epiphanius, ''The Panarion of Epiphanius of Salamis'', Books II and III (Sects 47-80), De Fide. Section VI, Verses 1,1 and 1,3. Translated by Frank Williams. EJ Brill, New York, 1994, pp.471-472).</ref>
-The council assumed the task of regulating these differences, in part because some dioceses were determined not to have Christian Passover correspond with the Jewish calendar. "The feast of the resurrection was thenceforth required to be celebrated everywhere on a Sunday, and never on the day of the Jewish passover, but always after the fourteenth of Nisan, on the Sunday after the first vernal full moon. The leading motive for this regulation was [[anti-Judaism|opposition to Judaism]], which had dishonored the passover by the crucifixion of the Lord."<ref>{{cite web|last=Schaff |first=Philip  |authorlink= |coauthors= | date= |url=http://www.ccel.org/ccel/schaff/hcc3.iii.x.vi.html?bcb=0 |title=History of the Christian Church, Volume III: Nicene and Post-Nicene |format= |work= |pages= |publisher= |accessdate=2006-05-08 |accessyear= }}</ref> Constantine wrote that: "… it appeared an unworthy thing that in the celebration of this most holy feast we should follow the practice of the Jews, who have impiously defiled their hands with enormous sin, and are, therefore, deservedly afflicted with blindness of soul. … Let us then have nothing in common with the detestable Jewish crowd; for we have received from our Saviour a different way."<ref>{{cite web|last=Eusebius of Caesaria |first= |authorlink= |coauthors= | date= |url=http://www.newadvent.org/fathers/25023.htm |title=Life of Constantine (Book III) |format= |work= |pages= |publisher= |accessdate=2006-05-08 |accessyear= }}</ref>  Theodoret recorded the Emperor as saying: "It was, in the first place, declared improper to follow the custom of the Jews in the celebration of this holy festival, because, their hands having been stained with crime, the minds of these wretched men are necessarily blinded. … Let us, then, have nothing in common with the Jews, who are our adversaries. … avoiding all contact with that evil way. … who, after having compassed the death of the Lord, being out of their minds, are guided not by sound reason, but by an unrestrained passion, wherever their innate madness carries them. … a people so utterly depraved. … Therefore, this irregularity must be corrected, in order that we may no more have any thing in common with those parricides and the murderers of our Lord. … no single point in common with the perjury of the Jews."<ref>{{cite web|last=Jackson |first=Blomfield |authorlink= |coauthors= | date= |url=http://ccel.org/ccel/schaff/npnf203.iv.viii.i.x.html |title=The Ecclesiastical History, Dialogues, and Letters of Theodoret |format= |work= |pages= |publisher= |accessdate=2006-05-08 |accessyear= }}</ref>
+The council assumed the task of regulating these differences, in part because some dioceses were determined not to have Christian Passover correspond with the Jewish calendar. "The feast of the resurrection was thenceforth required to be celebrated everywhere on a Sunday, and never on the day of the Jewish passover, but always after the fourteenth of Nisan, on the Sunday after the first vernal full moon. The leading motive for this regulation was [[anti-Judaism|opposition to Judaism]], which had dishonored the passover by the crucifixion of the Lord."<ref>{{cite web|last=Schaff |first=Philip  |authorlink= |coauthors= | date= |url=http://www.ccel.org/ccel/schaff/hcc3.iii.x.vi.html?bcb=0 |title=History of the Christian Church, Volume III: Nicene and Post-Nicene |format= |work= |pages= |publisher= |accessdate=2006-05-08 |accessyear= }}</ref> Constantine wrote that: "… it appeared an unworthy thing that in the celebration of this most holy feast we should follow the practice of the Jews, who have impiously defiled their hands with enormous sin, and are, therefore, deservedly afflicted with blindness of soul. … Let us then have nothing in common with the detestable Jewish crowd; for we have received from our Saviour a different way."<ref>[http://www.newadvent.org/fathers/25023.htm  Life of Constantine (Book III), Eusebius of Caesaria  2006-05-08</ref>  Theodoret recorded the Emperor as saying: "It was, in the first place, declared improper to follow the custom of the Jews in the celebration of this holy festival, because, their hands having been stained with crime, the minds of these wretched men are necessarily blinded. … Let us, then, have nothing in common with the Jews, who are our adversaries. … avoiding all contact with that evil way. … who, after having compassed the death of the Lord, being out of their minds, are guided not by sound reason, but by an unrestrained passion, wherever their innate madness carries them. … a people so utterly depraved. … Therefore, this irregularity must be corrected, in order that we may no more have any thing in common with those parricides and the murderers of our Lord. … no single point in common with the perjury of the Jews."<ref>{{cite web|last=Jackson |first=Blomfield |authorlink= |coauthors= | date= |url=http://ccel.org/ccel/schaff/npnf203.iv.viii.i.x.html |title=The Ecclesiastical History, Dialogues, and Letters of Theodoret |format= |work= |pages= |publisher= |accessdate=2006-05-08 |accessyear= }}</ref>
 The Council of Nicaea, however, did not declare the Alexandrian or Roman calculations as normative. Instead, the council gave the Bishop of Alexandria the privilege of announcing annually the date of Christian Passover to the Roman curia.  Although the synod undertook the regulation of the dating of Christian Passover, it contented itself with communicating its decision to the different dioceses, instead of establishing a canon.  There was subsequent [[Easter#Easter controversies|conflict]] over this very matter.

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-The '''First Council of Nicaea''', held in [[Nicaea]] in [[Bithynia]], [[Asia Minor]], convoked by the [[Byzantine emperor|Roman Emperor]] [[Constantine I (emperor)|Constantine I]] in [[325]], was the first [[ecumenical council|ecumenical]]<ref>''Ecumenical'', from [[Koine Greek]] oikoumenikos, literally meaning worldwide but generally assumed to be limited to the Roman Empire as in Augustus' claim to be ruler of the oikoumene/world; the earliest extant uses of the term for a council are Eusebius' ''Life of Constantine'' 3.6[http://khazarzar.skeptik.net/books/eusebius/vc/gr/index.htm] around 338 "σύνοδον οικουμενικήν συνεκρότει}}" (he convoked an Ecumenical council), Athanasius' Ad Afros Epistola Synodica in 369[http://www.newadvent.org/fathers/2819.htm], and the Letter in 382 to Pope Damasus I and the Latin bishops from the [[First Council of Constantinople]][http://www.ccel.org/fathers2/NPNF2-14/Npnf2-14-63.htm#TopOfPage]</ref> conference of bishops of the Catholic Church, and most significantly resulted in the first uniform Christian doctrine, called the [[Nicene Creed]]. With the creation of the creed, a precedent was established for subsequent 'general (ecumenical) councils of Bishops' ([[Synod]]s) to create statements of belief and canons of doctrinal orthodoxy&mdash; the intent being to define unity of beliefs for the whole of Christendom.
+The '''First Council of Nicaea''', held in [[Nicaea]] in [[Bithynia]], [[Asia Minor]], convoked by the [[Byzantine emperor|Roman Emperor]] [[Constantine I (emperor)|Constantine I]] in [[325]], was the first [[ecumenical council|ecumenical]]<ref>''Ecumenical'', from [[Koine Greek]] oikoumenikos, literally meaning worldwide but generally assumed to be limited to the Roman Empire as in Augustus' claim to be ruler of the oikoumene/world; the earliest extant uses of the term for a council are Eusebius' ''Life of Constantine'' 3.6[http://khazarzar.skeptik.net/books/eusebius/vc/gr/index.htm] around 338 "σύνοδον οικουμενικήν συνεκρότει}}" (he convoked an Ecumenical council), Athanasius' Ad Afros Epistola Synodica in 369[http://www.newadvent.org/fathers/2819.htm], and the Letter in 382 to Pope Damasus I and the Latin bishops from the [[First Council of Constantinople]][http://www.ccel.org/fathers2/NPNF2-14/Npnf2-14-63.htm#TopOfPage]</ref> conference of [[bishop]]s of the Catholic Church, and most significantly resulted in the first uniform Christian doctrine, called the [[Nicene Creed]]. With the creation of the creed, a precedent was established for subsequent 'general (ecumenical) councils of Bishops' ([[Synod]]s) to create statements of belief and canons of doctrinal orthodoxy&mdash; the intent being to define unity of beliefs for the whole of Christendom.
 The purpose of the council was to resolve disagreements in the Church of Alexandria over the nature of [[Jesus]] in relationship to the Father; in particular, whether Jesus was of the same substance as [[God the Father]] or merely of similar substance. [[St. Alexander of Alexandria]] and [[Saint Athanasius]] took the first position; the popular presbyter [[Arius]], from whom the term [[Arianism|Arian controversy]] comes, took the second.  The council decided against the Arians overwhelmingly (of the estimated 250-318 attendees, all but 2 voted against Arius). Another result of the council was an agreement on the date of the Christian Passover (''Pascha'' in Greek; [[Easter]] in modern English), the most important feast of the ecclesiastical calendar. The council decided in favour of celebrating the resurrection on the first Sunday after the first full moon following the vernal equinox, independently of the Bible's Hebrew Calendar and authorized the Bishop of Alexandria (presumably using the Alexandrian calendar) to announce annually the exact date to his fellow bishops.
@@ Line 12: / Line 12: @@
 == Attendees ==
-Constantine had invited all 1800 bishops of the Christian church (about 1000 in the east and 800 in the west), but only 250 to 320 bishops actually participated. [[Eusebius of Caesarea]] counted 250,<ref>{{cite web|last=Eusebius of Caesaria |first= |authorlink= |coauthors= | date= |url=http://www.newadvent.org/fathers/25023.htm |title=Life of Constantine (Book III) |format= |work= |pages=Chapter 9 |publisher= |accessdate=2006-05-08 |accessyear= }}</ref> [[Athanasius of Alexandria]] counted 318,<ref>Ad Afros Epistola Synodica 2</ref> and [[Eustathius of Antioch]] counted 270<ref>Theodoret H.E. 1.7</ref> (all three were present at the council). Later, [[Socrates Scholasticus]] recorded more than 300,<ref>H.E. 1.8</ref> and Evagrius,<ref>H.E. 3.31</ref> Hilarius,<ref>Contra Constantium</ref> [[Jerome]]<ref>Chronicon</ref> and Rufinus recorded 318.
+Constantine had invited all 1800 bishops of the Christian church (about 1000 in the east and 800 in the west), but only 250 to 320 bishops actually participated. [[Eusebius of Caesarea]] counted 250,<ref>http://www.newadvent.org/fathers/25023.htm Eusebius of Caesaria, Life of Constantine (Book III), Chapter 9 2006-05-08</ref> [[Athanasius of Alexandria]] counted 318,<ref>Ad Afros Epistola Synodica 2</ref> and [[Eustathius of Antioch]] counted 270<ref>Theodoret H.E. 1.7</ref> (all three were present at the council). Later, [[Socrates Scholasticus]] recorded more than 300,<ref>H.E. 1.8</ref> and Evagrius,<ref>H.E. 3.31</ref> Hilarius,<ref>Contra Constantium</ref> [[Jerome]]<ref>Chronicon</ref> and Rufinus recorded 318.
 The participating bishops were given free travel to and from their episcopal sees to the council, as well as lodging. These bishops did not travel alone; each one had permission to bring with him two priests and three deacons; so the total number of attendees would have been above 1500. Eusebius speaks of an almost innumerable host of accompanying priests, deacons and acolytes.

@@ Line 147: / Line 147: @@
 ==External links==
 *[http://www.newadvent.org/cathen/11044a.htm Catholic Encyclopedia: First Council of Nicaea]
-*[http://www.christianitytoday.com/ch/2005/001/7.18.html The Road to Nicaea] a descriptive overview of the events of the Council, by [[John Anthony McGuckin]].
+*[http://www.christianitytoday.com/ch/2005/001/7.18.html The Road to Nicaea] a descriptive overview of the events of the Council, by John Anthony McGuckin.
 *[http://www.tertullian.org/rpearse/nicaea.html The Council of Nicaea and the Bible]. This article deals with the legend that the [[Books of the Bible|canon of the bible]] was discussed at the council.
 *[http://www.1911encyclopedia.org/Council_of_Nicaea  Council of Nicaea in the 1911 Encyclopædia Britannica]

@@ Line 139: / Line 139: @@
 * Kelly, J.N.D., ''The Nicene Crisis'' in ''Early Christian Doctrines'', 1978, ISBN 0-06-064334-X
 * Kelly, J.N.D.,  ''The Creed of Nicea'' in ''Early Christian Creeds'', 1982, ISBN 0-582-49219-X
-* [[John Henry Cardinal Newman|Newman, John Henry]]., ''[http://www.newmanreader.org/works/arians/chapter3-1.html The Ecumenical Council of Nicæa in the Reign of Constantine] from ''Arians of the Fourth Century'', 1871
+* Newman, John Henry., ''[http://www.newmanreader.org/works/arians/chapter3-1.html The Ecumenical Council of Nicæa in the Reign of Constantine] from ''Arians of the Fourth Century'', 1871
 * Rubenstein, Richard E., ''When Jesus Became God: The Epic Fight Over Christ's Divinity in the Last Days of Rome'', 2003, ISBN 0151003688
 * Rusch, William G. "The Trinitarian Controversy", Sources of Christian Thought Series, ISBN 0-8006-1410-0