Councils and Synods: aftermath, reception, legacy

This paper focuses on the reception of the Council of Nicaea in Rome during the pontificates of Julius (337–352) and Liberius (352–366), as reflected in their correspondences. It examines how the Nicene canons, creed, and the council itself were perceived and referenced within the Roman and Italian episcopate. Key letters in Julius’s correspondence include those from Marcellus of Ancyra, Hosius of Cordova, Protogenes of Sardica, Valens of Mursa, and Ursacius of Singidunum. For Liberius, attention is given to his letters to the Bishops of Macedonia, Italy, and Emperor Constantine, as well as the epistle from Eustathius, Silvanus, and Theophilus. Additionally, the study considers appeals to Nicaea’s authority in the Pseudo-Julian letters Decuerat vos fratres and Decuerat vos adversus. Through this analysis, a nuanced perspective emerges on the role of Nicaea in shaping Roman ecclesiastical identity until the mid-360s.

This contribution examines the Coptic tradition’s preservation and reinterpretation of the Nicene (N) and Nicene-Constantinopolitan (C) Creeds, uncovering textual plasticity within doctrinal stability. Through interdisciplinary analysis of manuscripts like CLM 359, it traces creedal transmission from canonical collections to liturgical codices, revealing lexical adaptations and contextual theological refinements. By integrating non-Greek/Latin sources, the study highlights how Coptic scribes negotiated Chalcedonian and anti-Chalcedonian influences, maintaining at center the “true” Nicene faith. The research underscores the dynamic interplay of culture, authority, and theology in late antique Egypt, challenging narratives of Nicene legacy and exploring the impact of other literary traditions.

The reception of the Nicene Creed among the Goths reveals the complex interplay between doctrinal boundaries and fluid identities in late antiquity. While the Creed sparked theological debates, its acceptance or rejection also influenced social and cultural dynamics, particularly in the Ostrogothic Kingdom. Traditional historiography often presents a rigid Latin-Nicene versus Gothic-Arian dichotomy, but evidence suggests a more nuanced reality. Arian communities, far from being marginalized, included prominent figures and remained vibrant into the fifth century. Similarly, Nicene communities included Gothic members, indicating that religious and ethnic boundaries were not strictly aligned. Gothic literature, such as the Skeireins, reflects sophisticated theological engagement with the Nicene Creed, often rejecting it through nuanced terminology. The fluidity of these boundaries is further evidenced by doctrinally neutral texts, suggesting that doctrinal differences did not always lead to social division. Instead, political and historical contexts often influenced the prominence of these disputes.

Although episcopal participants at Gallo-Frankish councils regularly claimed to be reliant on canonical tradition in crafting their own decrees, direct citations and quotations in published acts are relatively rare. This scarcity has made it difficult for modern scholars to evaluate the nature and extent of this ostensible reliance. This paper addresses this problem by looking specifically at the use of non-Gallic canonical materials by Merovingian-era synods, with a particular focus on Eastern and African canons. Special attention is paid to Nicaea (325) as a venerable, albeit selectively-utilized, reference point. It will be suggested through an examination of these exempla that Gallo-Frankish bishops recognized and sought to navigate an inherent tension between localism on the one hand and a canonical orthodoxy not limited by political borders. 

This paper focuses on the liturgical transmission of the Nicene-Constantinopolitan Creed, which became central to the liturgy of the churches from the 6th century onward. Initially a baptismal creed in Constantinople, it was introduced into the Eucharistic celebration by the monophysite Patriarch Timothy, marking a pivotal transition. From there, its use spread to Egypt, the Iberian Peninsula, and ultimately Rome by the 11th century. The Second Vatican Council later reintroduced liturgical pluralism, allowing the Apostles’ Creed in Catholic worship. While the Nicene-Constantinopolitan Creed remains a key reference in ecumenical dialogue, theologians like Karl Rahner have argued for the need to develop new creedal expressions for contemporary faith transmission. This historical perspective highlights the liturgy’s essential role in shaping ecclesial identity and interpreting the legacy of the Council of Nicaea through the evolving use of the Creed.

In the context of early Church council studies and the anniversary of the Council of Nicaea, analyzing Greek and Latin patristic texts presents linguistic and historical challenges. Advanced Artificial Intelligence techniques applied to linguistic datasets offer new insights into the reception and interpretation of such texts.
This presentation introduces DamSym, a computational tool designed to retrieve semantically similar sentences in both languages, aiding the study of thematic transmission and evolution in ancient literature. The first part outlines the tool’s methodology, focusing on its architecture and the use of Natural Language Processing (NLP) and AI to handle ancient text complexities.
A case study on the Council of Nicaea and its aftermath demonstrates DamSym’s application in tracing how Nicene theological concepts evolved over time. By surpassing verbatim matching, this approach identifies authors, perspectives, and conceptual cores. The presentation highlights how digital tools enhance our understanding of Church councils' legacy and impact.