3) The decisive statement is: “Being of one substance with the Father.” This is not in the scheme of emanation but in the scheme of Monarchianism. Consequently it was accused of being Sabellian. And so were the main defenders. . ., Athanasius and Marcellus.
4) The negative character of the decision is especially visible in the condemnations.
The creatureliness of Christ is negated. He is of no other ousia than the Father.. But what the homoiousios is, is not explained. . It was not decided whether the three prosopa are really differences in God, and if so whether they were eternal or historical. And no doctrine of the Spirit was given. But one and only one thing was decided: Jesus Christ is not an incarnated half-God; He is not a creature higher than a1l others; He is God, and God is creator and unconditional – this negative decision is the truth and the greatness of the decision of Nicaea. And you should not forget what I said in the beginning about the dogma; the dogma is a negative decision against ideas which perhaps could undercut the conformity of the Christian congregation, which can undermine the basic statement that Jesus is the Christ. And every synodal decision worthwhile being mentioned is and was such a decision.
The dogmas are not invented because people wanted dogmas, but they developed because people had to protect a religious substance. And in this light you must see the limited meaning of the dogma and of such a decision, and at the same time its greatness.
5) Beside this basic element some consequent implications must be mentioned. The statements had been made in philosophical, non-biblical terms. So some Greek terms were taken into the dogma. They were taken in not so much as classical philosophy as mystical philosophy of religion.
