Era os que estavam mais a mão e como não diz lá nenhuma mentira, é claro que Constantino tinha autoridade, foi ele que convocou o Concilio tanto tinha que até expulsou alguns bispos do concilio que não estavam de acordo com as sua ideias e era do interesse dele ter uma religião que agradasse as duas partes para manter o seu imperio unido.
Por ser pagão é que adaptou o cristianismo aos ritos pagãs.
Convocar o Concílio e ter a capacidade de determinar o que dele passa a vigorar são dois factos diferentes...
Mas Manuel eu desisto de lhe tentar provar isso, porque não tenho capacidades para tal: por isso deixo-lhe aqui uma fonte simples e relativamente credível. Um documento de um departamento da Columbia University:
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The Role of Constantine
The controversy greatly agitated Emperor Constantine, and he sent a letter to Arius and Alexander in an attempt to persuade them to lay aside their differences. He wrote, "This contention has not arisen respecting any important command of the law, nor has any new opinion been introduced with regard to the worship of God; but you both entertain the same sentiments, so that you may join in one communion. It is thought to be not only indecorous, but altogether unlawful, that so numerous a people of God should be governed and directed at your pleasure, while you are thus emulously contending with each other, and quarrelling about small and very trifling matters."
It has been suggested that because Constantine referred to the issue as "trifling" that he did not really understand it. Strangely, it is recorded in a letter by Eusebius of Caesarea that the Emperor suggested the key word "homoousious" that appears in the Nicene Creed. He says the Emperor explained the term as well, showing its difference from the heretical usage by Paul of Samosta. It has been speculated that the Emperor made his suggestion at the prompting of Hosius of Cordova, the Emperor's advisor and a man who was persecuted under Maximian.
Constantine did play an important role at the Council. Eusebius of Caesarea reports that he played an key part in calming, convincing, and bringing all to agreement on contested points. The account of Eusebius fairly glows in regard to the Emperor, and he is portrayed as a key figure. It is nowhere suggested, however, that he was permitted to vote with the bishops nor that he used any form of force to obtain an outcome.
It may be that the eloquence and glory of the Emperor had sway with some, however it should be remembered that he did eventually (years after the Council) support the Arian party. A few years after the Council of Nicea, Arius discovered a new way to interpret the word "homoousius" that agreed with his doctrines. He then asked to be readmitted to communion, but the Church refused. Arius then appealed to the Emperor. Emperor Constantine's favorite sister, Constantia, on her deathbed, implored Constantine to support Arius and he did so. A date was set for the forcing of the Church to readmit Arius, but while he was waiting for Constantine to arrive Arius stopped to relive himself and his bowels burst and he died. (See Arians of the 4th Century, Chapter III, Section II by John Henry Newman)
It is hard to imagine how a man who had supposedly argued with eloquence for the Nicene Creed and who supposedly formulated the key phrase and explained it would simply abandon it for a mere submission to the words and not the meaning of the Creed. It is also hard to imagine how the account of Eusebius can be reconciled to the Emperor's apparent failure to grasp the issue apparent in his letter. It is also hard to imagine how a man who had been such a humble servant of the Church at Nicea would attempt to force the Church to accept his decisions at this later date. It seems reasonable on these grounds to suppose that Eusebius of Caesarea wrote a less than accurate account designed to give credit and flattery to the emperor.
Nor was Constantine the last emperor to side with the Arians. Athanasius writes concerning this in "The Monks' History of Arian Impiety' (AD 358) saying, "When did a decision of the Church receive its authority from the emperor?" and "never did the fathers seek the consent of the emperor for them [councilar decrees of the Church], nor did the emperor busy himself in the Church." He goes on to say that the heretics banded with the emperor. (See Faith of the Early Fathers, Volume I, by William Jurgens).
The Church was willing to accept the help of an emperor, to listen to what he had to say, but not to accept the rule of an emperor in matters of faith. However one describes the role of Constantine at the Council of Nicea, it must be remembered that the Creed of Nicea expressed what the great majority of bishops at the council found to be traditional, Biblical, and orthodox of the Christian faith, a faith in which they believed so firmly that they were willing to die for it. "