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"The Bishop of Alexandria shall have jurisdiction over Egypt, Libya, and Pentapolis. As also the Roman bishop over those subject to Rome. So, too, the Bishop of Antioch and the rest over those who are under them. If any be a bishop contrary to the judgment of the Metropolitan, let him be no bishop. Provided it be in accordance with the canons by the suffrage of the majority, if three object, their objection shall be of no force." Canon VI of the Council of Nicea, 325

Assisted by two papal priest-legates, Vito and Vincentius, Hosius of Cordova presided at the Council of Nicaea. It is reasonably certain that Pope Sylvester had designated Hosius, as well as the two legates, to represent him. Hosius and the legates were the first to sign the decrees of the Council. In fact, says historian Luke Rivington, the Graeco-Russian liturgy, in the office for Pope Sylvester, speaks of him as actual head of the Council of Nicaea: "Thou hast shown thyself the supreme one of the Sacred Council, O Initiator into the sacred mysteries, and hast illustrated the Throne of the Supreme One of the Disciples."

The Council of Nicaea condemned the teachings of Arius as blasphemy and accepted the word homoousios ("of one substance") as the appropriate term for the relation of God the Father and God the Son. The result of the council, according to Gillquist, was that "the Orthodoxy of Athanasius had prevailed at the Council." The orthodoxy of whom? Where did Athanasius get his "Orthodoxy"? From Pope Victor, who a century and a half earlier had condemned the teaching of Theodotus, a doctrinal ancestor of Arius, and from Pope Dionysius, who sixty years earlier had condemned what was called later the Arian heresy and who fixed the term homoousios as a key to authentic Christology.

Meyendorff ignores the repeated, clearly attested exercise of papal universal jurisdiction which we have seen in the first, second, third, and fourth centuries. He declares that, except for the Council of Chalcedon in 451, the papacy "had no decisive influence upon the trinitarian and christological debates raging in the East" in the early centuries. Instead, the ultimate ecclesial authority was "the conciliar agreement of the episcopate." The facts are otherwise. Only the successor of Peter could and did "strengthen the brethren" and bring about the triumph of orthodox christology.