Local, provincial, or ecumenical councils offered rare opportunities for bishops and other clergy members to weigh in on normative practice and establish precedents for ecclesiastical polity. While it remains debatable whether councils were effective in prescribing (or proscribing) Christian conduct and beliefs – be they among the heady echelons of clergy members or among the vast majority of laypeople – they nevertheless offer precious windows into which matters Christian leaders considered most urgent and immediate. Conciliar canons from late antiquity, and any historical period, resound with the bias and agenda of the dominant majority, and so treating them as windows through which modern readers can see what religious life was like “on the ground” for everyday Christians is problematic at best. By design, the canons convey the voice of the victors, so figuring out objections to them can be a challenge – and we can be sure that alternatives to the conciliar decisions existed. What conciliar canons do provide, then, is an indication of debates that raged among Christian groups in particular localities – debates about theology, clerical authority, communal organization and identity, ritual performance, and ascetic behavior.

Constantine's role in calling the Council of Nicaea has long been recognized. But theological interests have overshadowed the political side of his decision-making. In the nineteenth century scholars coined the word “Caesaropapism” for imperial interference that they saw as a threat to the purity of the Church. But the ancient state operated on a different set of principles, and a political approach fills in important blanks in our understanding of the council. By the time Constantine took control of the eastern empire he had learned that the best way to deal with conflict in the Church was to assemble the largest number of bishops possible and have them settle the problem. This is the thinking behind his decision to ask all the bishops in the empire to settle the Arian question. This is why Nicaea became known as the first ecumenical (“world-wide”) council, though in reality almost all of the bishops present came from the East. Publicly, Constantine treated the bishops at Nicaea with respect and humility, but behind the scenes he worked to bring the opposing parties into agreement. The result was the Nicene Creed, still recited (in slightly different form) by Christians today.