The measure of our interest in the history of the Roman Emperors must be proportionate to their acknowledgment of the truth, and their treatment of Christians. Did we not seek to discern God's hand in their government, it would be wearisome and profitless, at this distant period, to examine what remains of them. But to see God's hand, and to hear His voice, and to trace the silver line of His grace, throughout those rude times, keeps us in company with Himself, and our experience is increased. But almost everything depends, as to service to God, or blessing to ourselves, in the motive or object with which we study the history of the church, and that which effects is. According to this principle of estimation, Theodosius claims an earnest and careful study. He was God's minister, as well as the Roman Emperor; was used of Him to subdue Arianism in the East, and to abolish the worship of idols throughout the Roman world. Idolatry is the boldest sin of man, and can never be exceeded until "that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God." (2 Thess. 2:3, 43Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; 4Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. (2 Thessalonians 2:3‑4).) The full expression of this blasphemy is still future, and will be the signal for immediate judgment, and the dawn of the millennial day.
But the zeal of Theodosius was not merely negative. He supported Christianity, according to his light, more vigorously than any of his predecessors. He completed what Constantine commenced, and far surpassed him in christian zeal and earnestness. Soon after his baptism he assembled a council, which met at Constantinople on May 2nd, 381. The principal objects for which this council was convoked were the following:—To give greater fullness and definiteness to the Nicene creed; to condemn heresies, such as those of the Arians, Eunomians, Eudoxians, Sabellians, Apollinarians, and others; and to take measures for the union of the church.