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1700th Anniversary of the Council of Nicaea

This year marks the 1700th anniversary of the Council of Nicaea, held from May to July

Two Key Distinctives of Christianity

There are two key distinctives of Christianity: who the Lord Jesus Christ is, and what he did. The Nicene Council focused on the former; the Reformation on the latter.

Historical background

The Council was called by Emperor Constantine, who became Emperor of the Western Roman Empire in 312 and of the Eastern Roman Empire in 324. As a Christian, Constantine was concerned about disunity among some bishops regarding the person of Christ.

Arius, a presbyter, taught that Jesus was a created being who began to exist at a certain point, and that he was not co-equal with the Father. Having taught this since around 318, Arius was asked to stop by Bishop Alexander of Alexandria but refused, leading Alexander to excommunicate him. The disunity caused by Arius and his teaching was unsettling the Church.

Advised by Hosius, Bishop of Cordoba (Spain), Constantine called a council of the Church to meet at Nicaea. Hosius—a friend of both Constantine and Sylvester, the Bishop of Rome—chaired the Council. According to Athanasius, around 318 bishops attended; with presbyters and deacons included, the total attendance was approximately 1,500.

Proceedings at Nicaea

Constantine addressed the assembly, asking them to reach agreement concerning their differences. Arius explained his view and read out his creed, stating that Jesus was not divine and was a created being. The bishops were horrified. One account states that Arius had his creed snatched from his hands and torn up by a bishop, and that the Bishop of Myra, St Nicholas, slapped him in the face. What is certain is that Arius’s views were overwhelmingly rejected. Of the 318 bishops, only two—Secundus of Ptolemais and Theonas of Marmarica—supported Arius; the other 316 voted against the new teaching.

The Council, representing practically the whole empire, then set out its own creed. A prime drafter was Athanasius, secretary to the Bishop of Alexandria. This creed was based on an earlier statement of faith. After debating and accepting the new creed line by line, all but two bishops signed it. The creed became known as the Creed of Nicaea. In 381, at Constantinople, another council authorised the creed, which became known as the Nicene Creed.

The Lord Jesus Christ was not made God by these councils; they affirmed who the Son of God always was. The Creed of Nicaea (325) is reproduced below.

The Creed of Nicaea (325)

“We believe in one God, the Father almighty,
maker of all things visible and invisible;
And in one Lord, Jesus Christ, the Son of God,
begotten from the Father, only-begotten,
that is, from the substance of the Father,

God from God, light from light,
true God from true God, begotten not made,
of one substance with the Father,
through Whom all things came into being,
things in heaven and things on earth,

Who because of us men and because of our salvation came down,
and became incarnate and became man, and suffered,
and rose again on the third day, and ascended to the heavens,
and will come to judge the living and dead,
and in the Holy Spirit.”

“But as for those who say, There was when He was not,
and, Before being born He was not,
and that He came into existence out of nothing,
or who assert that the Son of God is of a different hypostasis or substance,
or created, or is subject to alteration or change
– these the Catholic and apostolic Church anathematises.”

After Nicaea

The creed was later updated in (often called the Niceno-Constantinopolitan Creed). You can read it here.

For further exploration, Highfields Church has a series of sermons on the creed available here.

Jean-Marc Alter, 03/11/2025

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Last week, Kim Leadbeater MP introduced a new private member’s bill in the House of Commons seeking to change the law on assisted suicide/assisted dying, with a final vote expected before the end of 2024. The bill is expected to seek a change in the law allowing a person with a terminal illness and life expectancy of less than six months to take their own life, with the assistance of a medical practitioner.

Advocates have argued that such a change in the law would be humane and compassionate, and would include adequate safeguards to protect the vulnerable from being coerced into taking their own lives. Many opponents are convinced that changing the law is wrong, unnecessary, and dangerous.

Currently, assisting a person to end their life is a crime with a maximum prison sentence of 14 years, and any change would represent a significant and fundamental change to the way our society cares for those approaching the end of their lives, as well as changing the nature of the relationship between patients and their doctors.

Successive attempts to change the law in England and Wales have failed over the past 16 years, from 2009 to 2018, in both Houses of Parliament. On every occasion the proposals were heavily defeated (most recently by MPs, by 330 votes to 118). But it is possible that the mood of MPs has changed, and the current Parliament has hundreds of new MPs who will be voting on this issue for the first time, many supportive of a Prime Minister who is eager for the law to be changed.

Unless Jesus returns, none of us will escape physical death. Exactly what it means to experience a “good death” (perhaps surrounded by loved ones, in a place of your choosing), however, is a topic of real controversy. There are tragic examples of “mercy killings” by loving relatives, or those who feel their only option is to travel to another country where the law has already been changed. Others believe that there are huge shortcomings in the quality of palliative and end-of-life care that is available in this country, and our focus should be on caring for and alleviating the suffering of the dying better, rather than enabling them to end their lives.

We’re not just talking about abstract concepts, but about real people, worried either about themselves or their loved ones. And it is important to stress that those in favour of assisted suicide, and those against it, both want the best for individuals and society as a whole, and are motivated by compassion rather than more sinister purposes.

As Christians, we should “seek the peace and prosperity of the city” and “love our neighbour as ourselves” as we seek to love God wholeheartedly. So how then should we consider assisted suicide? There is not space here for an exhaustive look at every argument, but here are a few ideas to consider:

  1. As Christians we believe that we are made in the image of God, that he is our creator and is the sustainer of life. It is God who has numbered the days of our life (Psalm 139:16) and he ultimately gives and takes life away (Job 1:20).
  2. As Christians seeking to love our neighbours, it is right and good that at times we will be a “burden” to one another. Nearly half of those choosing assisted suicide in Oregon (USA) cited feelings of being or becoming a burden as part of their decision.
  3. Many people state that they are fearful of losing their dignity or control as they approach the end of their lives. As Christians we believe that our inviolable dignity comes from being made in God’s image and adopted as children into his kingdom. We already know we are never really in control of our lives, but rather accept that we are sustained and held all our days in the hands of a loving Saviour.
  4. Any safeguards written into a new law will not in reality be able to protect vulnerable people from being coerced into ending their lives for fear of being a burden. The current law is the safeguard for the vulnerable, whilst providing prosecutors with means for discretion in hard cases.
  5. Individual autonomy is not absolute. There are times when a person will ask for something and the loving response is to say no. We must be careful that providing what seems like a right choice for a few people initially doesn’t have unintended negative consequences across society.
  6. The “slippery slope” argument holds true. Although Kim Leadbeater has signalled that she intends the new law to apply only to those with a terminal illness and six months to live, over 50 other MPs are already calling for it to apply more widely to those facing “intolerable suffering” irrespective of life expectancy. It is important to note that in other countries where assisted suicide was initially introduced, the law has soon been expanded beyond its original aim, including allowing assisted suicide for those with disabilities or mental illness (e.g. Canada).
  7. There is a contradiction between efforts to prevent suicide across society more widely, but actively facilitating it in one particular group.
  8. Palliative care is not universally high quality across this country. In fact, Health Secretary Wes Streeting has indicated that he does not believe that palliative care is of sufficient quality in the UK to give patients a genuine choice at the end of their lives, and that much more needs to be done to improve end-of-life care before the government considers changing the law.
  9. Requests for euthanasia and assisted suicide are extremely rare when patients’ physical, social, psychological, and spiritual needs are properly met.
  10. The majority of UK doctors and disability rights groups oppose any change in the law.

Want to know more?

Here are some websites you might find helpful:

You might like to watch Liz Carr’s BBC documentary Better Off Dead about these issues, available on iPlayer. It doesn’t approach the topic with a Christian worldview but it does explore some of the concerns people may have.

Want to do something?

  1. Pray to our sovereign and loving heavenly Father.
  2. Write to your MP to explain your concerns.

You can write to your MP directly, or via https://www.writetothem.com, or by signing the letter via this link that Dave provided in the weekly email.

If you are a healthcare professional, you may also wish to consider signing this letter to the Prime Minister.

Glossary

  • Euthanasia can be defined as the intentional killing by act or omission of a person whose life is felt not to be worth living.
  • Assisted suicide is generally understood to involve “an act capable of encouraging or assisting the suicide or attempted suicide of another person”.
  • Physician-assisted suicide (PAS) is where a doctor prescribes lethal drugs for the patient to take themselves. (The bill seeks to make this legal.)
  • Assisted dying is a more “socially acceptable” term which is often used by campaigners as an alternative to euthanasia and assisted suicide.
  • Palliative care is specialised care (physical, psychological, social, or spiritual) that helps people with terminal illnesses or chronic conditions to improve their quality of life.

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In the coming weeks, MPs in Parliament are expected to debate and vote on several amendments to the Government’s Criminal Justice Bill, including one that seeks to decriminalise abortion and another that would lower the upper legal limit from twenty-four to twenty-two weeks.

For many women, making a decision about having an abortion is one of the most emotionally traumatic events of their lives. There are sharp divisions between those with “pro-life” and “pro-choice” convictions, and it can be hard to talk about the issue without provoking bitter disagreement and strong emotions. As Christians we are called to love God and our neighbours, so we need to think about how to respond to this sensitive issue as followers of Jesus, balancing compassion with justice for both pregnant women and their unborn children.

What is the situation now?

The Abortion Act was passed in the UK in 1967. In his book Matters of Life and Death, John Wyatt notes that the motivation of the original authors was a genuinely humanitarian one: to protect women from the dangers of illegal abortions and to provide a legal remedy for cases involving severely malformed infants. Another argument was that preventing unwanted children from being born would protect them from a childhood of abuse, and that doctors needed protection from prosecution in “hard cases”.

In 2021, there were 214,869 abortions recorded in England and Wales, a rate that has been increasing over the past decade. At present, abortion is legal up to 24 weeks provided two doctors agree that one of the conditions of the Abortion Act is met. In 2021, 209,939 abortions (98%) were carried out under the grounds that continuing the pregnancy would pose greater risk to the mother’s physical or mental health, with 99.9% of these attributed to perceived mental health risk. In practice, the mental health provision is applied on request and the level of evidence required is extremely low.

There were 3,370 abortions (1.6%) due to a high likelihood of serious mental or physical disability in the child. This figure has risen due to increased availability of early prenatal testing for chromosomal abnormalities such as Down’s Syndrome. There were also 276 abortions after 24 weeks, generally when the mother’s life was at risk or where a serious disability was identified.

It is estimated that around one-third of women will have an abortion in their lifetime. In 2021, 43% of women undergoing an abortion had previously had one or more abortions. This is undoubtedly an issue that directly affects some brothers and sisters in our church, or their close friends and family.

What are the proposed changes?

Dame Diana Johnson MP is bringing an amendment that intends to change the law to ensure the “removal of women from the criminal law related to abortion”, so that “no offence is committed by a woman acting in relation to her own pregnancy”. The explanatory notes state that “no woman would be liable for a prison sentence as a result of seeking to end her own pregnancy”.

One of the key arguments driving this campaign is the rise in prosecutions for late-term abortions (after 24 weeks). Some women have been wrongly investigated following natural stillbirths, adding trauma to grief. Since 2022, at least six women have been taken to court for ending late-term pregnancies—usually after buying tablets online to induce abortion, which is illegal and potentially dangerous. The Royal College of Obstetricians and Gynaecologists (RCOG) supports decriminalisation and has issued guidance advising doctors not to inform the police when they suspect an illegal abortion has taken place.

Another MP, Caroline Ansell, is tabling an amendment to reduce the upper limit from 24 to 22 weeks, reflecting increased survival rates for babies born at 23 weeks (including answered prayers for Lucy in the early days of our congregation). This mirrors the reduction in 1990 from 28 to 24 weeks due to improved survival between 24 and 28 weeks.

A debate full of contradictions

The debate on attitudes towards unborn human beings is full of contradictions. As a doctor, I have worked to save the lives of premature babies born at 23 weeks while, in the same building, colleagues have performed surgical terminations on babies of the same gestation. At the same time, the government has introduced baby loss certificates for miscarriage before 24 weeks. Health Secretary Victoria Atkins, who intends to vote to decriminalise abortion, also said that “losing a baby can be hugely traumatic” and that acknowledging this loss formally is important.

Our laws rightly protect equal opportunity for the disabled and mentally ill, yet abortions are permitted on grounds of disability. Modern ultrasound shows remarkable detail of babies in the womb, making clear that these developing humans are indeed human beings, yet they are not afforded the rights they will have moments after birth.

We must ask: what is the moral significance of the short journey from womb to world? On what basis does society bestow personhood only after birth?

The usual answer is that the pregnant woman’s autonomy over her body outweighs the rights of the unborn child. Over twenty organisations have issued a joint statement supporting this position: “We believe in a woman’s right to choose… that abortion is healthcare…” More can be read on the RCOG website here.

A Christian response

This cannot be an exhaustive treatment of Christian ethics on abortion—hundreds of books cover this—but here are some guiding principles relevant to the upcoming vote.

Love God
Jesus tells us to love God with all our heart, soul, and mind (Matt 22:37). Loving God means caring about what he cares about and following his commands. The Bible does not use the word “abortion”, but it provides clear principles: humans are made in God’s image (Genesis 1:27), and our value comes from him.

Love our neighbours
We are called to love our neighbours—including pregnant women facing unwanted pregnancies, women who have had abortions, campaigners for abortion rights, and unborn children. Jesus’ compassion should shape how we speak about abortion: gently, humbly, and desiring good for others.

Scripture shows God’s intimate involvement in forming life in the womb (Psalm 139; Job 31; Isaiah 49). In Luke 1, unborn John the Baptist recognises unborn Jesus. Unborn children are treated as meaningful actors in God’s story.

Christians differ in conviction on the exact moment an early embryo becomes a human being in God’s image. Where Scripture is not explicit, Christians may reach different conclusions in good conscience. However, many agree that when uncertainty exists, we should lean toward protection. There is little debate among Christians regarding later-stage unborn children.

Central to biblical morality is the strong caring for the weak (Acts 20:35; Gal 6:2). This includes disabled children, reflecting the value and joy they bring. The reduction of Down’s Syndrome births in Iceland due to screening and abortion is troubling and stands in contrast to the love demonstrated within the church.

There are rare situations where ending a pregnancy may be considered necessary—for example, ectopic pregnancy or certain maternal cardiac conditions. In such cases, the pregnancy is already non-viable and saving the mother’s life prevents two deaths instead of one.

What can I do?

Here are three ways to respond in light of the upcoming vote in Parliament:

1. Pray for MPs—that they would value unborn lives, care for women, and listen to concerns raised with them. Pray that women would be protected from unsafe, self-administered late-term abortions if decriminalisation proceeds.

2. Write to your MP, asking them to reject decriminalisation and support reducing the upper limit to 22 weeks. You can write directly, or use the template at righttolife.org.uk/littlefighters.

3. Remember that God is sovereign. Government exists under his authority (Romans 13:1; Daniel 2:20–21).

[i] https://www.gov.uk/government/statistics/abortion-statistics-for-england-and-wales-2021/abortion-statistics-england-and-wales-2021
[ii] https://publications.parliament.uk/pa/bills/cbill/58-04/0010/amend/criminal_rm_pbc_1207.pdf
[iii] https://www.theguardian.com/world/2024/feb/23/mps-to-get-free-vote-on-decriminalising-abortion-in-england-and-wales
[iv] https://www.rcog.org.uk/news/rcog-issues-guidance-for-healthcare-professionals-on-involving-the-police-following-abortion-and-pregnancy-loss/
[v] https://www.gov.uk/government/news/baby-loss-certificate-launchedto-recognise-parents-grief


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This weekend we’re having a special offering to support Christian leaders in Pakistan — those known to Roger Pomeroy who face significant hardship following the devastating floods.

Here’s some information from Roger:

Flood damage in Pakistan

Following our missionary involvement in Pakistan since 1968, we have many contacts in the lower Punjab and Sindh provinces. Many of these contacts are Christian Marwari people. There are also Hindu-oriented Sansi communities and some Muslim converts who are now our brothers in Christ.

Beyond these, millions of people have lost homes, possessions, and in some cases loved ones. Over 1,200 have already perished in the floods.

Those we know are sending reports, video clips, and pictures of the devastation. Through a WhatsApp group called PREM MINISTRY, I have been updating friends on the situation; anyone who wishes can be added.

The map shows the worst flooded areas (in red). The black circle shows the location of the contact who sent the map. Those we know are living just north of that point and south almost to the coast. The faint line marks the southeastern province of Sindh — the area where our contacts are most affected.

In these devastated communities, Christian friends as well as many Hindus and Muslims are in great need. We can only touch the surface of what is required. Some may receive help to rebuild simple mud-brick homes; others may receive funds for emergency food, medical care, or basic items like string beds and bedding.

Flooded homes in Pakistan Community affected by floods Destruction caused by flooding

Please pray for these two families we have heard from recently:

1. Arbelo Arif, a Marwari evangelist

Arbelo Arif and family Arbelo, his wife Haseena, and their five children have played an instrumental role in leading many to Christ. Arbelo writes:

“My name is Arbelo Arif and my wife's name is Haseena Maseeh and I have five sons and one smallest daughter. Their names are Kamran Arbelo, Imran Arbelo, Farman Arbelo, Irfan Arbelo, Noman Arbelo, Neelam Arbelo. We are eight persons in our family. Rain in our country is running from a month and will continue to 15 September. Our conditions are bad. Please pray for us.”

Arbelo family rescuing bedding They lost their newly constructed home and are currently sheltering in a government school, rescuing what bedding they can.

2. Rustam, a Marwari evangelist

Rustam lives about 25 miles from Arbelo. He has a similar family, and around 20 families in the area now profess faith in Christ. A week ago, he had to wake the community in the night when a nearby canal burst its banks, flooding their homes.

3. Rajan Victor

Flooding in Mirpurkhas, Sindh Rajan writes:

“In these days the situation of District Mirpurkhas, Sindh Pakistan, it is so hard to tell the terrible disaster we are facing right now. People are homeless, hundreds of thousands seeking help to survive. Floods have damaged everything; cities are full of water. Heavy rains have stopped for now, but we are facing famine, no clean water, thousands of villagers homeless, fields destroyed, livestock dead, grocery prices rising. Words can't explain what we are going through. Keep us in your prayers.”

4. Raju Rahool

Raju Rahool and family Raju is a leading Christian and one of very few Sansi believers living outside the North Sindh city of Shikarpur.

The church building where Sansi believers worship has been badly damaged in the floods. I worked in this community from 2002–06, and many homes there have been damaged.

Damaged church building Flood damage in Sansi community

***Donations are now closed***

Roger Pomeroy, 02/09/2022

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17 June 2020

Steve Smith, 17/06/2020

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Planning your visit

New to church? New to the area? We’re so glad you’re here.

The Bridge Church is a growing family of Christians committed to sharing the good news about Jesus, loving one another, and serving our community in Pontprennau, Pentwyn, and beyond.

We’d love you to join us one Sunday. Here are answers to common questions to help you know what to expect.

When and where do you meet?

We meet every Sunday at 10am at Pontprennau Primary School, Heol Pontprennau, Cardiff (CF23 8LL). If you’re planning a first visit, you’re welcome to let us know in advance: office@bridgechurchcardiff.org.

Arriving about 15 minutes early helps with parking and finding a seat before the service starts. Parking is limited, so please park considerately.

What can I expect on a Sunday?

You’ll be welcomed at the door by our team, who can answer questions and help you find your way. Our service includes Bible readings, prayer, songs, and a talk explaining the Bible passage.

After the service, please stay for tea and coffee — it’s a great time to meet people and ask questions. Find out more about our Sunday services.

What happens to the children and youth?

We have groups for children and young people during the morning service. The service leader will announce when it’s time to go to their groups:

  • Crèche (up to 3 years): Stories, singing, crafts, and play in a caring environment.
  • Sunday School (Reception to Year 6): Interactive Bible learning through games, videos, and activities.
  • Youth (Years 7–13): Young people stay in the service, then meet afterwards to discuss and apply the sermon with a leader.

Find out more about our Children and Youth ministry.

Is there a dress code?

No — please come as you are. There’s no dress code.

Will I have to join in?

Not at all. You’re very welcome to observe and participate as much or as little as you feel comfortable.

Still have questions?

Speak to one of our leaders or the welcome team on a Sunday, or get in touch any time:

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