The First Dispute, the First Council. Nicaea 325

These days, we are marking the 1700th anniversary of the Council of Nicaea. Recently, I had the opportunity to visit the Vatican once again, and a few months later, I travelled to Istanbul. Many of the photos are still waiting to be edited, but this anniversary seems like the perfect moment to begin a series of posts on the history of the Byzantine Empire and the early days of Christianity. What adds to that is that in fact, today we have a new pope for a few days now, and from what I’ve observed, posts related to the papacy and the Vatican are generating a lot of interest.

The Council of Nicaea, more precisely the First Council of Nicaea, was the first Christian council, convened in 325 AD by the Roman Emperor Constantine the Great. It took place in late May and early June in Nicaea (modern-day İznik in Turkey, in Asia Minor – and should not be confused with Nice in France) and brought together around 300 bishops, mainly from the eastern part of the Roman Empire. At that time, the Eastern part of the empire was significantly more Christianised. It was there that Christianity had developed earliest and most dynamically. As well, the main theological controversy that led to the council’s convening – the Arian dispute – also originated in the East. In fact,

Emperor Constantine himself was, for economic and political reasons, residing in Asia Minor at the time, with his court and administrative base located in the eastern part of the empire. This facilitated communication with the local bishops and the organisation of their participation.

Constantine the Great, also known as Caesar Flavius Valerius Constantinus, was a Roman Emperor who reigned from AD 306 to 337. He was the first emperor to embrace Christianity (although he was baptised only on his deathbed) and played a pivotal role in its legalisation and spread throughout the Roman Empire. His reign marks a turning point in the history of Christianity and the transformation of the Roman Empire. In 313 AD, Constantine issued the Edict of Milan, which guaranteed freedom of religion and brought an end to the persecution of Christians. His support for the Church included, among other things, funding the construction of churches (such as the Old St. Peter’s Basilica in Rome – not to be confused with the current one), exempting clergy from taxes, and intervening in doctrinal disputes – most notably by convening the Council of Nicaea. Constantine is also renowned as the founder of the new imperial capital – Constantinople (modern-day Istanbul), which he established in 330 AD on the site of the Greek city of Byzantion. Although Constantinople was never officially declared the new capital in a legal sense, it quickly assumed Rome’s role in practice. The city gradually became the new administrative, military, and religious centre of the Roman Empire, and its strategic location on the Bosphorus made it superior to the old Rome, which was increasingly vulnerable to barbarian invasions. When the Western Roman Empire fell in 476 AD, Constantinople became the sole capital of the Roman Empire, which from then on existed solely as the Eastern Empire, now known as the Byzantine Empire. This empire endured for nearly another thousand years, until it was conquered by the Ottoman Turks in 1453.

Let us return, however, to the topic of the Council of Nicaea. This council was of great significance in shaping the foundations of Christian doctrine and marked a milestone in Church history, as it was the first in a series of many councils that have taken place, with varying regularity, ever since.

Importantly, this was a council held at a time when the papacy did not yet formally exist. The institution of the Bishop of Rome was already in place, but he was not yet officially recognised as the head of the entire Church – only of the Roman Church. As mentioned earlier, the Eastern Church was more developed at that time, and the Bishop of Rome did not attend the council in person, instead sending his legates (representatives).

The main purpose of the Council was to settle the Arian controversy. Arius was a Christian presbyter (priest) from Alexandria in Egypt, who lived around the turn of the 3rd and 4th centuries (c. 256–336 AD). He became known as the founder of the doctrine now referred to as Arianism. Arius taught that Jesus Christ, as the Son of God, was not of the same substance as the Father, but had been created by Him. He famously said, “There was a time when the Son did not exist,” implying that Christ was not eternal and did not share the same divinity as God the Father. This concept undermined a core tenet of Christian doctrine – the Holy Trinity, which holds that the Father, Son, and Holy Spirit are equal and co-eternal. Arius’s views quickly gained support among some clergy, particularly in the East, leading to a sharp conflict within the Church.

At the time the council was convened, Arius had already been condemned by his bishop, Alexander of Alexandria, and had been formally excommunicated. Nevertheless, his teachings had gained influential supporters, who defended his doctrine during the proceedings. Arius himself was present in Nicaea, though not as a full participant in the bishops’ discussions. He was treated more like an accused heretic. Following the deliberations, he was once again condemned, and his teachings were declared heretical. Arius was sent into exile, and his writings were ordered to be burned. As a result of the council’s deliberations, the first version of the Creed – the profession of faith – was formulated. A profession of faith is a concise, official declaration of the core beliefs held by Christians. However, this Creed was later expanded during subsequent councils. The Nicene Creed became the foundation of the profession of faith for the Catholic Church, the Orthodox Church, and many Protestant communities.

One of the important decisions of the council was the unification of the date for celebrating Easter. Some Christian communities still observed it in parallel with the Jewish Passover (on the 14th day of the month of Nisan), regardless of the day of the week – a practice that caused controversy. The council decided that Easter should be celebrated on a Sunday, following the spring full moon, but not at the same time as the Jewish Passover. This gave the celebration of the Resurrection of Christ a unified and distinctly Christian character. The council also introduced the first disciplinary canons – rules governing the organisation of church life. These included, among others: procedures for readmitting heretics and apostates to the Church; the structure of ecclesiastical hierarchy, confirming the primacy of metropolitans and the privileges of bishops of apostolic sees (Rome, Alexandria, Antioch); a ban on clergy transferring between dioceses without the bishop’s consent; and disciplinary measures against clergy for inappropriate conduct (such as abandoning celibacy or disobedience).

Today, a council in the Christian Church is a formal gathering of bishops, convened to make decisions on the most important matters of faith, liturgy, church discipline, or church governance. Councils may be local, involving only representatives from a given region, or universal – known as ecumenical councils – which represent the entire Church and issue decisions regarded as binding for all the faithful. In the Christian tradition, particularly in the Catholic Church, councils play a major role in shaping Church doctrine and identity. To date, the Catholic Church recognises 21 ecumenical councils. The Council of Nicaea was the first of them. In the centuries that followed, councils were convened in Constantinople, Ephesus, Chalcedon, and again in Nicaea, which laid the foundations of Christology and the doctrine of the Holy Trinity. These first seven councils are also recognised by the Orthodox Church. Later councils, such as the Fourth Lateran Council (1215), the Council of Trent (1545–1563), Vatican I (1869–1870), and Vatican II (1962–1965), were pivotal in shaping modern Catholicism.

The First Dispute, the First Council. Nicaea 325

The Life and Reign of Elizabeth I, Queen of England

To get a better sense of England’s history, it helps to look at the people who shaped it. Today’s focus is on Elizabeth I — a queen whose reign left a lasting mark on the country and helped define a golden age. Her story is full of power struggles, religious conflict, and personal strength, which made her one of the most memorable figures in British history. It’s also a good chance to revisit the history of religious divisions in Europe — a topic that will be coming up yet again in my posts.

Elizabeth I (1533–1603) was one of England’s most remarkable monarchs. Her reign, spanning from 1558 to 1603, is known as the Elizabethan Era, widely regarded as a Golden Age in the nation’s history. She governed during a time of intense religious turmoil, which she managed to navigate with careful balance, ultimately establishing a strong Protestant state. Her rule marked a flourishing of literature and maritime expansion, laying the foundations for England’s future global influence. However, her reign was also shadowed by her fraught relationship with a rival claimant to the throne — Mary, Queen of Scots. Elizabeth never married, earning her the title of the Virgin Queen, as she symbolically married England. Yet her persistent refusal to take a husband or name an heir stirred anxiety over the kingdom’s future and the stability of the succession.

Elizabeth I was the daughter of King Henry VIII of England and his second wife, Anne Boleyn. Although initially recognised as a legitimate heir, she was declared illegitimate and removed from the line of succession after her mother’s execution in 1536. Later, however, an Act of Succession passed by Parliament during Henry VIII’s lifetime reinstated her in the order of succession – though without restoring her full status as a lawful daughter. Before Elizabeth came to the throne, it was held by her half-brother Edward VI, the son of Henry VIII and his third wife, Jane Seymour, who died young at the age of 15. He was succeeded by Mary I, daughter of Henry and his first wife, Catherine of Aragon – a devout Catholic who died without issue. Upon her death in 1558, Elizabeth ascended the throne as the last surviving, legally acknowledged daughter of Henry VIII, in accordance with his will and the law of succession. Her claim to the crown was contested primarily by the Catholic faction and the supporters of Mary Stuart, Queen of Scots, who regarded Elizabeth as illegitimate, since the Catholic Church had never recognised Henry’s marriage to Anne Boleyn. The Pope had refused to annul Henry’s first marriage to Catherine of Aragon, and thus Elizabeth – being the daughter of his second wife – was viewed by Catholics as born out of wedlock. As a result, Mary Stuart, the great-granddaughter of Margaret Tudor (Henry VIII’s sister), was considered by many as the rightful heir to the English throne.

Elizabeth I’s childhood was difficult, politically charged, and filled with uncertainty, despite her birth as a princess and the daughter of a king. She was born on 7 September 1533, the child of Henry VIII and his second wife, Anne Boleyn. From the beginning of the pregnancy, there had been an expectation that the baby would be a boy – a male heir to the throne – so the birth of a girl was a deep disappointment to the king. When Elizabeth was just three years old, her mother was accused –almost certainly falsely – of treason, incest, and witchcraft, and was executed in 1536. At the same time, Henry VIII declared Elizabeth illegitimate, removing her from the line of succession. Elizabeth, however, remained at court and received an exceptional education, far exceeding the standards of the time – for both women and men. She was taught classical languages, logic, rhetoric, and philosophy. Elizabeth became fluent in Latin, Greek, French, and Italian, and wrote with remarkable elegance and precision. During the reign of her half-brother, Edward VI, she was kept at the margins of power, but the greatest danger came during the rule of Mary I. As a Protestant and a potential heir to the throne, Elizabeth was viewed with deep suspicion by the queen. In 1554, she was arrested and imprisoned in the Tower of London on suspicion of involvement in a plot against Mary. Although no evidence of her guilt was found, she spent several months living in fear for her life.

As queen, Elizabeth restored Protestantism, originally introduced in England by her father Henry VIII following the Catholic reign of her sister, Mary I, by passing acts, which established a form of religious compromise. It is important to recall that a central motivation for Henry VIII’s break with the Catholic Church was his desire to annul his marriage to Catherine of Aragon, as she had failed to produce a male heir, and he wished to marry Anne Boleyn, Elizabeth’s mother – something the Pope refused to permit. Elizabeth’s religious policy, however, was at times inconsistent. Though often seen as the architect of a compromise between Catholics and Protestants, in reality her reign was not free from religious persecution, particularly against Catholics. These intensified following her excommunication. In 1570, Pope Pius V issued the bull declaring her a heretic and an illegitimate monarch. He released her subjects from their duty of obedience to her, leading to serious political and religious consequences. The excommunication gave moral support to Catholic plots against Elizabeth and heightened the threat posed by Catholic powers, especially Spain. In its wake, the queen increased repression of Catholics, treating them as potential traitors.

The relationship between Elizabeth I and Mary, Queen of Scots was complex – marked by political tension, personal mistrust, and a struggle for power. Though the two queens were related – they differed in nearly every respect: Elizabeth was a Protestant who ruled a stable England, while Mary was a devout Catholic whose reign in Scotland ended in rebellion and forced abdication. In 1568, Mary fled to England, hoping Elizabeth would help her reclaim her throne. Instead, she was immediately imprisoned and remained in captivity for the next 19 years, held in various castles. Elizabeth saw her both as a royal cousin and a serious threat to the English crown. Following the plot by nobles – a plan to assassinate Elizabeth and place Mary on the throne – Mary, though not directly involved in the conspiracy, was tried for treason, sentenced to death, and executed on 8 February 1587 at Fotheringhay Castle. Mary’s death had serious consequences: it damaged relations with Catholic powers in Europe, particularly Spain, and partly contributed to the attempted Spanish Armada invasion.

The Spanish Armada launched its attack on England in 1588, driven by escalating religious, political, and economic tensions between Catholic Spain and Protestant England. King Philip II of Spain, a devout Catholic, aimed to overthrow Elizabeth I and restore Catholicism in England, especially after her excommunication by the Pope in 1570. Tensions were further fuelled by Elizabeth’s support for the Protestant Dutch revolt against Spanish rule, and her tolerance of English privateers like Francis Drake, who frequently raided Spanish ships and colonies. The execution of Mary, Queen of Scots in 1587 – a Catholic figure seen by many as the rightful heir to the English throne – became a major turning point. For Philip, it confirmed the heretical nature of Elizabeth’s rule and provided a clear justification for military action. The Spanish plan involved uniting their fleet with ground forces in the Netherlands before invading England. However, the campaign ended in complete failure — the English launched a successful counterattack, and storms in the North Sea destroyed much of the retreating Armada. The defeat was seen as a major victory for Elizabeth I, firmly establishing England as a rising naval power.

The aforementioned Francis Drake played a significant role in Elizabeth I’s foreign policy as a key figure in her indirect conflict with Spain. Operating as a privateer under a royal letter of marque, he attacked Spanish ships and colonies, bringing substantial wealth to England and weakening Philip II’s power, all while avoiding formal war. Though seen as piracy by the Spanish, Drake’s actions fit perfectly into Elizabeth’s strategy of provoking and undermining her rival without officially declaring war. At the same time, Elizabeth supported his voyages of exploration, and his successful circumnavigation of the globe (1577–1580) boosted England’s prestige as an emerging maritime power. His knighthood in 1581 sent a clear message: Elizabeth not only approved of his actions, but regarded him as a crucial part of her policy toward Spain and England’s growing global ambitions.

Although Elizabeth I was not a patron of the arts in the traditional sense, her reign created an exceptionally fertile environment for the growth of culture, literature, and theatre. She valued poetry, theatrical performances, and education, and while her financial support was often more symbolic than systematic, her court attracted writers and actors alike. She supported the development of theatre by granting licences and royal protection, which allowed companies like the Lord Chamberlain’s Men – associated with William Shakespeare – to flourish. Culture also served political purposes: through art, Elizabeth’s image as a powerful, almost divine monarch was carefully shaped, and the flourishing of literature helped to engage the public and strengthen national identity. During this time, the English language rose significantly in status as a medium of high culture – Elizabeth herself often used it in public speech, and the works of Shakespeare and others helped elevate it to a literary force of its own.

In domestic affairs, Elizabeth I ruled with a great deal of caution – often bordering on suspicion and authoritarianism – which was reflected in the development of an extensive intelligence network. His web of spies operated both at home and abroad, effectively uncovering plots, assassination attempts, and any signs of opposition to the queen. While this system ensured internal stability and protected Elizabeth from genuine threats, it also led to restrictions on freedom of speech and civil liberties. Discussions about religion or the royal succession were closely monitored, and public commentary on such matters could be considered treasonous. As a result, society lived under a sense of suspicion and self-censorship, making Elizabethan England – despite its cultural flourishing – a state with a tightly controlled public sphere.

Although Elizabeth I spent much of her reign successfully strengthening the state and the economy – maintaining relative internal peace and supporting trade and the growing middle class – by the end of her rule, the socio-economic situation began to deteriorate. The costs of prolonged conflict with Spain, increased spending on defence and naval forces, along with poor harvests and rising inflation, led to higher taxes, unemployment, and soaring prices. The lower classes were hit hardest, as they saw little benefit from the era’s overseas expansion and cultural flourishing. Social discontent was growing, increasingly at odds with the official image of a powerful and prosperous England.

Elizabeth I was known for her use of intense white face powder, which became a distinctive element of her royal image. Made from toxic lead-based white, the powder was used to hide the scars left by smallpox and to give her skin the pale, unnatural hue then considered a mark of aristocratic purity and social superiority. Her makeup was completed with reddened lips and cheeks, often coloured using equally harmful substances. Despite the damage these cosmetics caused over time, Elizabeth continued to use them, carefully crafting the image of an ageless and untouchable queen. In her later years, she became increasingly obsessed with her appearance and the effects of ageing; according to some accounts, she had mirrors removed from her palaces so she would not have to see the toll taken on her skin by the very makeup that had helped build her legend.

Elizabeth I died on 24 March 1603 at the age of 69, at Richmond Palace near London. Her death followed a long period of declining health – she suffered from weakness, insomnia, and depression. In her final days, she refused to lie down or allow doctors near her. She died childless, bringing an end to the Tudor dynasty. After her death, the throne passed to James VI of Scotland, who became James I of England, the first monarch of the Stuart dynasty. A great-grandson of Margaret Tudor, sister of Henry VIII, and the son of Mary Stuart, he held a legitimate and recognised claim to the English succession. His accession marked the beginning of the personal union between England and Scotland.

Although some Catholics hoped James might restore their faith, given his mother’s background, he maintained Protestantism as the state religion, and after the discovery of the Gunpowder Plot in 1605, Catholic persecution intensified. Later, his grandson James II – the last Catholic monarch of England – would attempt to reintroduce Catholicism during his reign, but was deposed in the Glorious Revolution of 1688. The throne then passed to his Protestant daughter Mary II and her husband William of Orange, firmly re-establishing Protestant rule and ensuring that Catholicism would never again return as the state religion in England.

The Life and Reign of Elizabeth I, Queen of England

The Holy Spirit Church of Vilnius

Normally, on this blog, I tend to showcase various Catholic or Protestant churches. However, during a few of my recent travels, I had the opportunity to visit several Orthodox churches — and, on some occasions, even take photographs inside. Sometimes photography was prohibited, but if you refrained from using flash and took respectful pictures rather than selfies, there was often a quiet acceptance that allowed visitors to capture a few images.

Today, I would like to share a glimpse of an Orthodox church that you would hardly notice from the street, though it is not particularly difficult to find. It is the Church of the Holy Spirit in Vilnius. If you enter the Old Town through the Gate of Dawn (the one above which the Chapel of Our Lady of the Gate of Dawn is located), walk a short distance straight ahead, pass another church on your right-hand side, and a few step further you will see a gateway. This leads into a courtyard or garden area, where the Church of the Holy Spirit is situated.

Although this church is not lavishly decorated compared to grand Orthodox cathedrals, it possesses a quiet and distinctive charm. The interior is modest yet captivating, dominated by a vibrant three-tiered wooden iconostasis richly adorned with carvings and gilded details, characteristic of the Baroque style. The main altar stands out with its deep green and gold tones, which immediately draw the visitor’s eye. In the centre of the sanctuary, there is a display case containing the relics of the Martyrs of Vilnius — Saints John, Anthony, and Eustathius. The relics are draped in a liturgical vestment and placed under an elegant wooden canopy, richly decorated with carved ornaments and small hanging incense burners. This arrangement enhances the sacred and intimate ambiance of the space. The walls are lined with traditional Orthodox icons, including one particularly striking image depicting two female saints (likely St. Barbara and St. Catherine). Despite its simplicity, the Church of the Holy Spirit leaves a powerful impression as you can see on the photos.

The Church of the Holy Spirit in Vilnius takes its name from the Holy Spirit, the third person of the Holy Trinity in Christian theology, symbolising divine presence and inspiration. The original church on this site was a wooden structure built in 1638. After a fire in the 18th century destroyed the building, the current stone church was constructed between 1749 and 1753 under the supervision of architect Johann Christoph Glaubitz.

The Church of the Holy Spirit is particularly revered as the resting place of the Martyrs of VilniusSaints John, Anthony, and Eustathius. According to tradition, these three men served as courtiers at the court of Grand Duke Algirdas of Lithuania.

In the 14th century, when Grand Duke Algirdas ruled Lithuania, the country was officially pagan. However, Algirdas was married to a Christian princess — Princess Juliana (or Maria), who was Orthodox and came from Novgorod or the Rus lands. Thanks to this union, there was a degree of tolerance towards Orthodoxy at the ducal court, at least in private life. It was in this environment that a number of courtiers, including John, Anthony, and Eustathius, came into contact with Orthodox Christianity. They grew interested in the new faith and were baptised most likely under the influence of the Grand Duchess’s entourage or the Orthodox clergy present at the court.

Although Algirdas was personally tolerant of different religions, Lithuania as a state remained formally pagan. When these three courtiers converted to Orthodox Christianity, they broke the official religious norm at court. This act was perceived as a threat to the unity and security of the pagan state, rather than merely a personal religious choice. Consequently, they were pressured to revert to paganism. Their refusal to abandon their new faith led to their execution around the year 1347. The martyrs’ bodies were buried at or near the place of their execution, and were soon venerated by the faithful.

With the consolidation of Christianity in Lithuania after 1387 and the growth of the Orthodox community in Vilnius, the relics were transferred to the city’s main Orthodox church — the Church of the Holy Spirit. The final translation of the relics occurred in 1581, when they were placed in a special chapel within the Church of the Holy Spirit, inside an ornate reliquary. Despite numerous upheavals — the partitions of Poland, Tsarist rule, and the Soviet era — the relics have survived. Today they are enshrined in a display case at the centre of the sanctuary. The relics are draped in vestments of different colours according to the liturgical calendar: black during Lent, white at Christmas, and red on major feast days, reflecting the solemn or festive nature of each liturgical season.

Another significant historical aspect of the Church of the Holy Spirit is that, unlike many other Orthodox churches in this region, it was never handed over to the Uniate Church (Greek Catholic Church). To understand the importance of this, we must delve deeper into the religious history of this part of Europe. In 1569, the union was concluded between the Kingdom of Poland and the Grand Duchy of Lithuania, creating a single state — the Polish–Lithuanian Commonwealth — which also encompassed vast territories of what is now Ukraine, Belarus, and parts of Latvia.

Poland had adopted Catholicism as early as 966, when Duke Mieszko I was baptised along with his court according to the Latin rite (Roman Catholicism). This was a deliberate political move: Poland chose to align itself with Western Christianity (Latin culture, Rome) rather than the Eastern Orthodox Christianity (Byzantine culture, Byzantium, Eastern rite). From that moment, Poland remained a Catholic country, although other denominations (such as Protestantism in the 16th century) later appeared.

Lithuania, in contrast, was the last pagan state in Europe and did not officially embrace Christianity until 1387. However, even before its official baptism, Lithuania controlled vast Ruthenian territories (modern-day Belarus, Ukraine, and parts of Russia), where the population had been Orthodox Christian since the 11th century. Thus, while ethnic Lithuania (the Baltic tribes) remained pagan, many of its subjects in the eastern lands were already Orthodox.

The fusion of these traditions was sealed when Grand Duke Jogaila (later Władysław Jagiełło) accepted Catholicism in 1386 to marry Queen Jadwiga of Poland, subsequently becoming King of Poland. In 1387, he baptised the ethnic Lithuanians according to the Latin rite. As a result, the Lithuanian elites and ethnic Lithuanians became Catholic, while the eastern regions of the Grand Duchy (what is now Belarus and Ukraine) remained Orthodox.

In 1596, following the establishment of the Polish–Lithuanian Commonwealth (a deeper union between Poland and Lithuania), a portion of the Orthodox bishops accepted the authority of the Pope, creating the Greek Catholic (or Uniate) Church. A widespread effort began to subordinate Orthodox communities to this new ecclesiastical structure, often through administrative and political pressure. Many Orthodox churches, especially in towns and villages, were converted to the Uniate Church, losing their original affiliation. However, the Church of the Holy Spirit, as one of the main centres of Orthodoxy in Vilnius, successfully resisted these pressures and retained its unbroken affiliation with the Orthodox Church.

Today, the Holy Spirit Church remains the principal Orthodox church in Lithuania and maintains close ties with the adjacent Orthodox Monasteries of the Holy Spirit and Saint Mary Magdalene. The church serves as the Metropolitan Cathedral.

The Holy Spirit Church of Vilnius