Heresy Today, Orthodoxy Tomorrow: How Power Shapes Belief

Heresy Today, Orthodoxy Tomorrow: How Power Shapes Belief


History shows us that what counts as “orthodox” or “heretical” is often less about eternal truth and more about who holds power. The 4th century Roman Empire provides a striking example.


In 312 CE, Constantine the Great rose to power in the Western Roman Empire. He converted to Christianity—or at least adopted it politically and spiritually—as a way to unify his empire under one religion. Constantine appears to have believed in a single God and the special role of Christ as Savior, but he was not a theologian; his primary concern was political stability. Christianity offered a unifying ideology for an empire fractured by civil wars, diverse religions, and competing theological factions.


Even before Constantine, Christianity was theologically diverse, with competing interpretations of Christ’s nature. Among these, Arianism, founded by Arius in Alexandria, was particularly popular. Arius taught that Jesus, the Son, was subordinate to God the Father and not co-eternal—a view that resonated with many Christians seeking a logical, hierarchical understanding of divinity. By the time of Constantine, Arian beliefs were widespread, especially in the Eastern provinces, and arguably more popular than the Nicene perspective among bishops and congregations.


To unify Christian doctrine under imperial authority and reduce religious conflict, Constantine called the Council of Nicaea in 325 CE. The council condemned Arianism and produced the Nicene Creed, formally defining the Trinity and establishing what would be considered orthodox belief. However, this did not immediately settle the issue. Arianism retained significant support, particularly among influential bishops and in the Eastern Empire, and Nicene orthodoxy was still in the process of asserting dominance.


Athanasius, Bishop of Alexandria and a staunch defender of Nicene orthodoxy, illustrates the precariousness of theological power. Between 335 and 362 CE, he was exiled five separate times by pro-Arian emperors, including Constantius II, often under charges of political or theological crimes. During these exiles, Athanasius—the champion of the Nicene Creed—was treated as a heretic, while Arians, previously popular and politically favored, controlled church offices and influence. Only when imperial support shifted back to Nicene Christians was Athanasius restored to Alexandria.


This history carries a stark lesson for today. Just as illiterate medieval peasants had little choice but to accept the Trinity, societies often adopt beliefs based on who enforces them. Heresy today can become orthodoxy tomorrow, and vice versa. The labels of “true” and “false” belief are deeply intertwined with political fortune, social pressure, and institutional authority.


Conclusion 


From the rise and popularity of Arianism before Constantine, to Constantine’s conversion and the Council of Nicaea, through Athanasius’ five exiles, the 4th century reminds us that religious power is contingent—and what is deemed heretical or orthodox can shift with the tides of history.

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