Dr. Dafydd Daniel

You know, in Britain, from the middle of the 17th century to the middle of the 19th century, the Test and Cooperation Acts, which meant you had to sign up to not being an Aryan, to believing in the Trinity in the Nicene Way, to go to university, well, in Oxford and Cambridge, to have political office, to join the church. And this was to get rid of sort of variant of Aryanism, Unitarianism.

You know, in Britain, from the middle of the 17th century to the middle of the 19th century, the Test and Cooperation Acts, which meant you had to sign up to not being an Aryan, to believing in the Trinity in the Nicene Way, to go to university, well, in Oxford and Cambridge, to have political office, to join the church. And this was to get rid of sort of variant of Aryanism, Unitarianism.

We just don't believe in the Trinity at all. I mean, Samuel Clarke is called Sir Isaac Newton's bulldog because of his argument with Gottfried Leibniz. He's called Arian or semi-Arian. Again, it's this interesting Arianism. We say it's called anti-Trinitarianism. That's what we now call things like Arianism. But of course, they do believe in the Trinity.

We just don't believe in the Trinity at all. I mean, Samuel Clarke is called Sir Isaac Newton's bulldog because of his argument with Gottfried Leibniz. He's called Arian or semi-Arian. Again, it's this interesting Arianism. We say it's called anti-Trinitarianism. That's what we now call things like Arianism. But of course, they do believe in the Trinity.

We just don't believe in the Trinity at all. I mean, Samuel Clarke is called Sir Isaac Newton's bulldog because of his argument with Gottfried Leibniz. He's called Arian or semi-Arian. Again, it's this interesting Arianism. We say it's called anti-Trinitarianism. That's what we now call things like Arianism. But of course, they do believe in the Trinity.

It's just they don't believe in the equality of the divine figures in the Trinity. That's the thing. They're not radical modalists or whatever that don't believe in it, or Unitarians who weren't of the Trinity. They're a particular type of Christian. So Aaronism, yeah, thrives for a little bit. But of course, Nicaea really has its great victory

It's just they don't believe in the equality of the divine figures in the Trinity. That's the thing. They're not radical modalists or whatever that don't believe in it, or Unitarians who weren't of the Trinity. They're a particular type of Christian. So Aaronism, yeah, thrives for a little bit. But of course, Nicaea really has its great victory

It's just they don't believe in the equality of the divine figures in the Trinity. That's the thing. They're not radical modalists or whatever that don't believe in it, or Unitarians who weren't of the Trinity. They're a particular type of Christian. So Aaronism, yeah, thrives for a little bit. But of course, Nicaea really has its great victory

at what's now known as Second Ecumenical Council, which is the one called by Theodosius in Constantinople in 381. And that's why the Nicene Creed that we have is the Niceno-Constantinople Creed, because that then goes further into the language of the Son, but also adds in the Holy Spirit and settles that. It's a slightly longer creed, but that's the Nicene Orthodoxies combined with that.

at what's now known as Second Ecumenical Council, which is the one called by Theodosius in Constantinople in 381. And that's why the Nicene Creed that we have is the Niceno-Constantinople Creed, because that then goes further into the language of the Son, but also adds in the Holy Spirit and settles that. It's a slightly longer creed, but that's the Nicene Orthodoxies combined with that.

at what's now known as Second Ecumenical Council, which is the one called by Theodosius in Constantinople in 381. And that's why the Nicene Creed that we have is the Niceno-Constantinople Creed, because that then goes further into the language of the Son, but also adds in the Holy Spirit and settles that. It's a slightly longer creed, but that's the Nicene Orthodoxies combined with that.

Now, of course, one last thing I should just mention, what then happens after all this is that a clause is added, which is called the philoque clause, which is to say the Holy Spirit doesn't just proceed from the Father, it proceeds from the Father and the Son. Because again, it emphasizes the equality, right? The Father and the Son are equal, so the Holy Spirit must come from both.

Now, of course, one last thing I should just mention, what then happens after all this is that a clause is added, which is called the philoque clause, which is to say the Holy Spirit doesn't just proceed from the Father, it proceeds from the Father and the Son. Because again, it emphasizes the equality, right? The Father and the Son are equal, so the Holy Spirit must come from both.

Now, of course, one last thing I should just mention, what then happens after all this is that a clause is added, which is called the philoque clause, which is to say the Holy Spirit doesn't just proceed from the Father, it proceeds from the Father and the Son. Because again, it emphasizes the equality, right? The Father and the Son are equal, so the Holy Spirit must come from both.

Now, the Eastern Church doesn't like that. So what becomes the schism between East and West where they finally divide in 1054? The schism is over the clause that is added to the same creed about whether or not the equality of the Father and the Son is such that the Holy Ghost also proceeds from both Father and Son rather than just the Father.

Now, the Eastern Church doesn't like that. So what becomes the schism between East and West where they finally divide in 1054? The schism is over the clause that is added to the same creed about whether or not the equality of the Father and the Son is such that the Holy Ghost also proceeds from both Father and Son rather than just the Father.

Now, the Eastern Church doesn't like that. So what becomes the schism between East and West where they finally divide in 1054? The schism is over the clause that is added to the same creed about whether or not the equality of the Father and the Son is such that the Holy Ghost also proceeds from both Father and Son rather than just the Father.