Dr. Dafydd Daniel

He sort of slapped him across the face for his views, which says... Father Christmas.

I know, it's funny. So yeah, a really heated discussion that each side feels that their view is the orthodoxy, right, should be the view, and that each other view is really in danger of doing something. You know, one view feels it threatens the divinity of Christ and therefore salvation. The other, that it really diminishes our idea of what God and the Godhead is. And then there are even...

I know, it's funny. So yeah, a really heated discussion that each side feels that their view is the orthodoxy, right, should be the view, and that each other view is really in danger of doing something. You know, one view feels it threatens the divinity of Christ and therefore salvation. The other, that it really diminishes our idea of what God and the Godhead is. And then there are even...

I know, it's funny. So yeah, a really heated discussion that each side feels that their view is the orthodoxy, right, should be the view, and that each other view is really in danger of doing something. You know, one view feels it threatens the divinity of Christ and therefore salvation. The other, that it really diminishes our idea of what God and the Godhead is. And then there are even...

compromises suggested. And according to Eusebius of Caesarea, it's actually Constantine himself who rejects those sorts of compromises. He insists on homoousion. Constantine seemed to prefer that sort of language of clarity, just say, well, this is the point of view, and that's it.

compromises suggested. And according to Eusebius of Caesarea, it's actually Constantine himself who rejects those sorts of compromises. He insists on homoousion. Constantine seemed to prefer that sort of language of clarity, just say, well, this is the point of view, and that's it.

compromises suggested. And according to Eusebius of Caesarea, it's actually Constantine himself who rejects those sorts of compromises. He insists on homoousion. Constantine seemed to prefer that sort of language of clarity, just say, well, this is the point of view, and that's it.

And then in the end, they all have to sign this creed, sign their agreement to the Nicene Creed, which only two bishops don't do, Secondus of Ptolemais and And Theonis of Mamaris, I think they are those two, they don't sign. They don't sign and they're deposed as a result. Ares is exiled, they're exiled. Then Constantine at the end, you know, we decide Homo Iuson, that's the end of the debate.

And then in the end, they all have to sign this creed, sign their agreement to the Nicene Creed, which only two bishops don't do, Secondus of Ptolemais and And Theonis of Mamaris, I think they are those two, they don't sign. They don't sign and they're deposed as a result. Ares is exiled, they're exiled. Then Constantine at the end, you know, we decide Homo Iuson, that's the end of the debate.

And then in the end, they all have to sign this creed, sign their agreement to the Nicene Creed, which only two bishops don't do, Secondus of Ptolemais and And Theonis of Mamaris, I think they are those two, they don't sign. They don't sign and they're deposed as a result. Ares is exiled, they're exiled. Then Constantine at the end, you know, we decide Homo Iuson, that's the end of the debate.

We settled it all. And then he issues Ares' work to be burned. You know, you're not meant to support his works, not meant to even own them or have them. This is now the orthodoxy.

We settled it all. And then he issues Ares' work to be burned. You know, you're not meant to support his works, not meant to even own them or have them. This is now the orthodoxy.

We settled it all. And then he issues Ares' work to be burned. You know, you're not meant to support his works, not meant to even own them or have them. This is now the orthodoxy.

Yeah. And so that is the Nicene Creed. So it is emphasising the divinity of Jesus as the Son incarnate. and that the divinity of Jesus is equal with that of the Father, that the God and the Father are one. And so this is where it says, you know, the substance of the Father, God from God, light from light, true God from true God, all that sort of language, and begotten, not made.

Yeah. And so that is the Nicene Creed. So it is emphasising the divinity of Jesus as the Son incarnate. and that the divinity of Jesus is equal with that of the Father, that the God and the Father are one. And so this is where it says, you know, the substance of the Father, God from God, light from light, true God from true God, all that sort of language, and begotten, not made.

Yeah. And so that is the Nicene Creed. So it is emphasising the divinity of Jesus as the Son incarnate. and that the divinity of Jesus is equal with that of the Father, that the God and the Father are one. And so this is where it says, you know, the substance of the Father, God from God, light from light, true God from true God, all that sort of language, and begotten, not made.

That later on becomes, you know, eternally begotten, to emphasize that God, his Son is also eternal. And then further to emphasize it, you know, of one substance, right? The Son is from the substance of the Father, from this Godhead, that divine substance, but it's also one with that substance, right?

That later on becomes, you know, eternally begotten, to emphasize that God, his Son is also eternal. And then further to emphasize it, you know, of one substance, right? The Son is from the substance of the Father, from this Godhead, that divine substance, but it's also one with that substance, right?

That later on becomes, you know, eternally begotten, to emphasize that God, his Son is also eternal. And then further to emphasize it, you know, of one substance, right? The Son is from the substance of the Father, from this Godhead, that divine substance, but it's also one with that substance, right?

It's really emphasized the fact that the Son is divine and equal, and therefore Jesus is divine and equal. And so it is, you know, that great Arian tagline, you know, there was a time when he was not. So in other words, the Son was born at a certain point, was made. Well, that's anathema. There was not a time when he wasn't and so on. As I say, the Holy Spirit is just mentioned as an aside, right?