The political meaning of the Nicene Creed

In May of 325, 1,700 years ago this month, hundreds of bishops from the Church around the Roman Empire convened in the city of Nicaea, in what is now Turkey. Called by Emperor Constantine, they debated the claims of Arius, an Alexandrian presbyter. Arius taught that God the Son was not co-eternal or co-equal with the Father. The bishops rejected these teachings, affirming Biblical orthodoxy about the Son’s eternality, consubstantiality, and equality with God the Father.

Their decision at Nicaea formed the basis for what later became the Nicene Creed. That creed continues to be confessed explicitly by much of the Christian Church and implicitly by the rest. Given the anniversary, conferences, books, and other means of commemoration are taking place across the Church.

In this summer’s focus on the Nicene Creed, we should not miss its rich and profound political theology. The sections both on the Father and the Son declare God’s work of Creation. The Father is the “maker of heaven and earth, of all that is, visible and invisible”; and of the Son it says, “through him all things were made.” The act of creation involves an element of rule. Proper political rule commands in accordance with the nature of the ruled. It also creates what did not exist, inventing structures, institutions, and laws as the means by which to command. So, in creating, God gives definition and purpose to what He makes. This act is powerful, for how much more command can one have than to bring something from non-existence into existence? Along with His own character, God’s creative action also establishes the ground for His ongoing governance concerning what He created. His law over the world is in agreement with his making of that world.

Moreover, the Nicene Creed confesses that Jesus, “was crucified under Pontius Pilate.” This truth does more than place the incarnation in a historical time and place. It affirms that God works through this world’s political kingdoms in carrying out His plans. Pilate occupied the position of governor of Judaea within the Roman Empire. He exercised political rule in crucifying Jesus. Those religious leaders and other persons who plotted to bring about His death engaged in political campaigning and persuasion to achieve their goal. Thus, in the creed we affirm that human governments have a role to play in God’s purposes. That point of course is true for governments that rule according to God’s justice. But the particular mention of Pilate says that this claim applies even to corrupt regimes doing the worst of evils.

Most obviously political, the Nicene Creed also speaks of Christ’s “kingdom.” A kingdom is a political community. For it to be Christ’s kingdom means He rules it. The Creed addressing Jesus with the title of “Lord” conveys this ruling station. Christ’s rule is described in His being “seated at the right hand of the Father.” The risen and ascended Son of God is enthroned, in the place of ultimate authority over His realm. Moreover, the Nicene Creed says that Jesus died and was buried “for us and for our salvation.” That point might not seem political at first. However, political thought traditionally understands the distinction between good and bad rulers being whether the leader acts for the good of his people. In dying for our sake, Christ the King acted for His subjects’ temporal and eternal good.

Also, the creed proclaims that Christ will return one day and act in the capacity of a “judge.” This point should be seen in conjunction with His lordship, as the judicial authority to allot reward and punishment according to law is a traditional and essential political power.

In addition, the creed declares the extent and duration of Jesus’ kingdom. As to extent, He will judge, “the living and the dead.” Everyone falls into one of those two categories. Thus, Christ will reign over all, with His enemies having been made His footstool (Psalm 110:1) and the kingdom of this world having become the kingdom of our Lord and of His Christ (Revelation 11:15). Every knee shall bow and every tongue confess the Lordship of Christ (Philippians 2:10-11). As to duration, “his kingdom will have no end.” Human regimes rise and fall. The dustbin of history is littered with once mighty states. Yet Christ will rule in perfect power and righteousness for eternity.

In the Nicene Creed, Christians confess our allegiance to this Lord and declare ourselves subjects of this Kingdom. We also express our sure hope in that Lord’s goodness and might and that His Kingdom is coming and will come. After 1,700 years, that is still worth confessing.