June 325 A.D. Remembering the Battle for the Nicene Creed.
We
do not, presently, have exact dates for the beginning and end of the Council of
Nicaea, 325 A.D., so we post without the specificity other than 325 A.D.
One
source says the following.
Varied. “Nicene Creed”. Encyclopedia
Brittanica. No date. http://www.britannica.com/EBchecked/topic/413955/Nicene-Creed . Accessed Apr 23,
2014.
Nicene Creed, also called Niceno-Constantinopolitan
Creed, a Christian statement of faith that is the only ecumenical creed
because it is accepted as authoritative by the Roman Catholic, Eastern Orthodox, Anglican, and major Protestant
churches. The Apostles’ and Athanasian creeds are accepted by some but not all
of these churches.
Until the early 20th century, it was universally assumed that the
Niceno-Constantinopolitan Creed (the more accurate term) was an enlarged
version of the Creed of Nicaea, which was promulgated at the Council of Nicaea (325). It was further assumed
that this enlargement had been carried out at the Council of Constantinople (381) with the object of
bringing the Creed of Nicaea up to date in regard to heresies about the
Incarnation and the Holy Spirit that had risen since the Council of Nicaea.
Additional discoveries of documents in the 20th century, however, indicated
that the situation was more complex, and the actual development of the
Niceno-Constantinopolitan Creed has been the subject of scholarly dispute. Most
likely it was issued by the Council of Constantinople
even though this fact was first explicitly stated at the Council of Chalcedon in 451. It was probably based
on a baptismal creed already in existence, but
it was an independent document and not an enlargement of the Creed of Nicaea.
The so-called Filioque
clause (Latin filioque,
“and from the son”), inserted after the words “the Holy Spirit . . . who
proceedeth from the Father,” was gradually introduced as part of the creed in
the Western Church, beginning in the 6th century. It was probably finally
accepted by the papacy in the 11th century. It has been retained by the Roman
Catholic, Anglican, and Protestant churches. The Eastern churches have always
rejected it because they consider it theological error and an unauthorized
addition to a venerable document.
The Nicene Creed was originally written in Greek. Its principal liturgical
use is in the Eucharist in the West and in both Baptism and the Eucharist in the East. A modern
English version of the text is as follows:
We
believe in one God,
the
Father, the Almighty,
maker
of heaven and earth,
of
all that is seen and unseen.
We
believe in one Lord, Jesus Christ,
the
only Son of God,
eternally
begotten of the Father,
God
from God, Light from Light,
true
God from true God,
begotten,
not made, one in Being with the
Father.
Through
him all things were made.
For
us men and for our salvation
he
came down from heaven:
by
the power of the Holy Spirit
he
was born of the Virgin Mary, and
became
man.
For
our sake he was crucified under Pontius
Pilate;
he
suffered, died, and was buried.
On
the third day he rose again
in
fulfillment of the Scriptures;
he
ascended into heaven
and
is seated on the right hand of the
Father.
He
will come again in glory
to
judge the living and the dead,
and
his kingdom will have no end.
We
believe in the Holy Spirit, the Lord, the
giver
of life,
who
proceeds from the Father and the Son.
With
the Father and the Son he is worshipped
and
glorified.
He
has spoken through the Prophets.
We
believe in one holy catholic and apostolic
Church.
We
acknowledge one baptism for the
forgiveness
of sins.
We
look for the resurrection of the dead,
and
the life of the world to come. Amen.
June 325 A.D. Nicene Creed.
We
do not, presently, have exact dates for the beginning and end of the Council of
Nicaea, 325 A.D., so we post without the specificity other than 325 A.D.
One
source says the following.
Wilhelm,
Joseph. "The Nicene Creed." The Catholic Encyclopedia. Vol. 11. New
York: Robert Appleton Company, 1911. http://www.newadvent.org/cathen/11049a.htm.
Accessed Apr 23, 2014.
As
approved in amplified form at the Council of Constantinople
(381),
it is the profession of the Christian Faith common to the Catholic Church, to all the Eastern Churches separated from Rome, and to most of the Protestant denominations.
Soon
after the Council
of Nicaea
new formulas of faith were composed, most of
them variations of the Nicene Symbol, to meet new phases of Arianism. There were at least
four before the Council
of Sardica
in 341, and in that council a new form was presented and inserted in the Acts,
though not accepted by the council. The Nicene Symbol, however, continued to be
the only one in use among the defenders of the Faith. Gradually it came to
be recognized as the proper profession of faith for candidates for baptism. Its alteration into
the Nicene-Constantinopolitan formula, the one now in use, is usually ascribed
to the Council
of Constantinople,
since the Council
of Chalcedon
(451), which designated this symbol as "The Creed of the Council of
Constantinople of 381" had it twice read and inserted in its Acts. The
historians Socrates, Sozomen, and Theodoret do not mention this,
although they do record that the bishops who remained at the
council after the departure of the Macedonians confirmed the Nicene faith. Hefele (II, 9) admits the
possibility of our present creed being a condensation
of the "Tome" (Greek tomos), i.e. the exposition of the doctrines
concerning the Trinity made by the Council of Constantinople; but he prefers the
opinion of Rémi
Ceillier
and Tillemont tracing the new
formula to the "Ancoratus" of Epiphanius written in 374. Hort,
Caspari, Harnack, and others are of the opinion that the Constantinopolitan
form did not originate at the Council of Constantinople, because it is not in
the Acts of the council
of 381,
but was inserted there at a later date; because Gregory Nazianzen who was at the council
mentions only the Nicene formula adverting to its incompleteness about the Holy Ghost, showing that he did
not know of the
Constantinopolitan form which supplies this deficiency; and because the Latin Fathers apparently know nothing of it before
the middle of the fifth century.
The
following is a literal translation of the Greek text of the Constantinopolitan
form, the brackets indicating the words altered or added in the Western liturgical form in present use:
We believe (I believe) in
one God, the Father Almighty,
maker of heaven and earth, and of all things visible and invisible. And
in one Lord Jesus Christ, the only begotten Son of God, and
born of the Father before all ages. (God of God)
light of light, true God of true God.
Begotten not made, consubstantial to
the Father, by whom all things were made. Who
for us men and for our salvation came
down from heaven. And was incarnate of the Holy Ghost and
of the Virgin Mary and was made man; was
crucified also for us under Pontius
Pilate, suffered and was buried; and
the third day rose again according to the Scriptures. And ascended into
heaven, sits at the right hand of the Father, and shall come
again with glory to judge the living and the dead, of
whose Kingdom there shall be no end. And (I believe) in
the Holy Ghost, the Lord and Giver of life, who
proceeds from the Father (and the Son), who
together with the Father and the Son is to be adored and
glorified, who spoke by the Prophets. And
one holy, catholic, and apostolic Church. We
confess (I confess) one baptism for
the remission of sins. And we look for (I look for) the resurrection
of the dead and the life of the
world to come. Amen."
In
this form the Nicene article concerning the Holy Ghost is enlarged; several
words, notably the two clauses "of the substance of the Father"
and "God of God," are omitted as
also are the anathemas; ten clauses are
added; and in five places the words are differently located. In general the two
forms contain what is common to all the baptismal formulas in the early Church. Vossius (1577-1649)
was the first to detect the similarity between the creed set forth in the
"Ancoratus" and the baptismal formula of the Church at Jerusalem. Hort (1876) held that
the symbol is a revision of the Jerusalem formula, in which the
most important Nicene statements concerning the Holy Ghost have been inserted.
The author of the revision may have been St. Cyril of Jerusalem (315-386). Various
hypotheses are offered to account for the tradition that the
Niceno-Constantinopolitan symbol originated with the Council of Constantinople, but none of them is
satisfactory. Whatever be its origin, the fact is that the Council of Chalcedon (451) attributed it to
the Council
of Constantinople,
and if it was not actually composed in that council, it was adopted and
authorized by the Fathers assembled as a true expression of the Faith. The history of the creed is completed in the
article Filioque. (See also: ARIUS; EUSEBIUS OF CAESAREA)
As
approved in amplified form at the Council of Constantinople
(381),
it is the profession of the Christian Faith common to the Catholic Church, to all the Eastern Churches separated from Rome, and to most of the Protestant denominations.
Soon
after the Council
of Nicaea
new formulas of faith were composed, most of
them variations of the Nicene Symbol, to meet new phases of Arianism. There were at least
four before the Council
of Sardica
in 341, and in that council a new form was presented and inserted in the Acts,
though not accepted by the council. The Nicene Symbol, however, continued to be
the only one in use among the defenders of the Faith. Gradually it came to
be recognized as the proper profession of faith for candidates for baptism. Its alteration into
the Nicene-Constantinopolitan formula, the one now in use, is usually ascribed
to the Council
of Constantinople,
since the Council
of Chalcedon
(451), which designated this symbol as "The Creed of the Council of
Constantinople of 381" had it twice read and inserted in its Acts. The
historians Socrates, Sozomen, and Theodoret do not mention this,
although they do record that the bishops who remained at the
council after the departure of the Macedonians confirmed the Nicene faith. Hefele (II, 9) admits the
possibility of our present creed being a condensation
of the "Tome" (Greek tomos), i.e. the exposition of the doctrines
concerning the Trinity made by the Council of Constantinople; but he prefers the
opinion of Rémi
Ceillier
and Tillemont tracing the new
formula to the "Ancoratus" of Epiphanius written in 374. Hort,
Caspari, Harnack, and others are of the opinion that the Constantinopolitan
form did not originate at the Council of Constantinople, because it is not in
the Acts of the council
of 381,
but was inserted there at a later date; because Gregory Nazianzen who was at the council
mentions only the Nicene formula adverting to its incompleteness about the Holy Ghost, showing that he did
not know of the
Constantinopolitan form which supplies this deficiency; and because the Latin Fathers apparently know nothing of it before
the middle of the fifth century.
The
following is a literal translation of the Greek text of the Constantinopolitan
form, the brackets indicating the words altered or added in the Western liturgical form in present use:
“We believe (I believe) in
one God, the Father Almighty,
maker of heaven and earth, and of all things visible and invisible. And
in one Lord Jesus Christ, the only begotten Son of God, and
born of the Father before all ages. (God of God)
light of light, true God of true God.
Begotten not made, consubstantial to
the Father, by whom all things were made. Who
for us men and for our salvation came
down from heaven. And was incarnate of the Holy Ghost and
of the Virgin Mary and was made man; was
crucified also for us under Pontius
Pilate, suffered and was buried; and
the third day rose again according to the Scriptures. And ascended into
heaven, sits at the right hand of the Father, and shall come
again with glory to judge the living and the dead, of
whose Kingdom there shall be no end. And (I believe) in
the Holy Ghost, the Lord and Giver of life, who
proceeds from the Father (and the Son), who
together with the Father and the Son is to be adored and
glorified, who spoke by the Prophets. And
one holy, catholic, and apostolic Church. We
confess (I confess) one baptism for
the remission of sins. And we look for (I look for) the resurrection
of the dead and the life of the
world to come. Amen."
In
this form the Nicene article concerning the Holy Ghost is enlarged; several
words, notably the two clauses "of the substance of the Father"
and "God of God," are omitted as
also are the anathemas; ten clauses are
added; and in five places the words are differently located. In general the two
forms contain what is common to all the baptismal formulas in the early Church. Vossius (1577-1649)
was the first to detect the similarity between the creed set forth in the
"Ancoratus" and the baptismal formula of the Church at Jerusalem. Hort (1876) held that
the symbol is a revision of the Jerusalem formula, in which the
most important Nicene statements concerning the Holy Ghost have been inserted.
The author of the revision may have been St. Cyril of Jerusalem (315-386). Various
hypotheses are offered to account for the tradition that the
Niceno-Constantinopolitan symbol originated with the Council of Constantinople, but none of them is
satisfactory. Whatever be its origin, the fact is that the Council of Chalcedon (451) attributed it to
the Council
of Constantinople,
and if it was not actually composed in that council, it was adopted and
authorized by the Fathers assembled as a true expression of the Faith. The history of the creed is completed in the
article Filioque. (See also: ARIUS; EUSEBIUS OF CAESAREA)
June 325 A.D. Nicene Creed.
We
do not, presently, have exact dates for the beginning and end of the Council of
Nicaea, 325 A.D., so we post without the specificity other than 325 A.D.
One
source says the following. Wikipedia, while not definitive (ever), often has
useful references in the footnotes. Here’s Wiki’s version and take note of the
references below.
The Nicene Creed (Greek: Σύμβολον
τῆς Νίκαιας, Latin: Symbolum Nicaenum) is the profession of faith or creed that is most widely used
in Christian liturgy. It forms the mainstream
definition of Christianity for most Christians.[1]
It is called Nicene /ˈnaɪsiːn/ because, in its original form, it was adopted in the city of Nicaea (present day Iznik in Turkey) by the first ecumenical council, which met there in the year 325.[2]
The Nicene Creed has been normative
for the Catholic Church,
the Eastern
Orthodox Church, the Church of the East, the Oriental Orthodox churches, the Anglican Communion, and the great majority of Protestant denominations. It forms
the mainstream definition of Christianity itself in Nicene Christianity.[1]
The Apostles' Creed, which in its
present form is later, is also broadly accepted in the West, but is not used in the Eastern liturgy.[3] One or other of
these two creeds is recited in the Roman Rite Mass directly after the homily on all Sundays and solemnities (Tridentine feasts of the first
class). In the Roman Catholic Church, the Nicene Creed is part of the
profession of faith[4] required of those
undertaking important functions within the Church.[5]
In the Byzantine Rite the Nicene Creed is
always sung or recited at the Divine Liturgy[6] immediately
preceding the Anaphora (Eucharistic
Prayer) and is also recited daily at compline,[7] as well as at
sundry other services.
For English translations of the Nicene
Creed in current use, see English
versions of the Nicene Creed.
Contents
- 1 Nomenclature
- 2 History
- 2.1 The original Nicene Creed of 325
- 2.2 The Niceno–Constantinopolitan Creed
- 2.3 Comparison between Creed of 325 and Creed of 381
- 2.4 Filioque controversy
- 2.5 Views on the importance of this creed
- 3 Ancient liturgical versions
- 3.1 Greek liturgical text
- 3.2 Latin liturgical version
- 3.3 Armenian liturgical text
- 3.4 Other ancient liturgical versions
- 4 English translations
- 5 See also
- 6 References
- 7 Bibliography
- 8 External links
Nomenclature
There are several designations for the
two forms of the Nicene creed, some with overlapping meanings:
- Nicene Creed or the Creed of Nicaea is used to refer to the original version adopted at the First Council of Nicaea (325), to the revised version adopted by the First Council of Constantinople (381), to the Latin version that includes the phrase "Deum de Deo" and "Filioque",[8] and to the Armenian version, which does not include "and from the Son", but does include "God from God" and many other phrases.[9]
- Niceno-Constantinopolitan Creed can stand for the revised version of Constantinople (381) or the later Latin version[10] or various other versions.[11]
- Icon/Symbol of the Faith is the usual designation for the revised version of Constantinople 381 in the Orthodox churches, where this is the only creed used in the liturgy.
- Profession of Faith of the 318 Fathers refers specifically to the version of Nicea 325 (traditionally, 318 bishops took part at the First Council of Nicea).
- Profession of Faith of the 150 Fathers refers specifically to the version of Constantinople 381 (traditionally, 150 bishops took part at the First Council of Constantinople).
In musical settings, particularly when
sung in Latin, this Creed is usually referred to by its first word, Credo.
History
The purpose of a creed is to act as a yardstick of correct belief, or orthodoxy. The creeds of
Christianity have been drawn up at times of conflict about doctrine: acceptance
or rejection of a creed served to distinguish believers and deniers of a
particular doctrine or set of doctrines. For that reason a creed was called in
Greek a σύμβολον (Eng. sumbolon), a word that meant half of a broken
object which, when placed together with the other half, verified the bearer's
identity. The Greek word passed through Latin "symbolum" into English
"symbol", which only later took on the meaning of an outward sign of
something.[12]
The Nicene Creed was adopted in the
face of the Arian
controversy. Arius, a Libyan presbyter in
Alexandria, had declared that although the Son was divine, he was a
created being and therefore not co-essential with the Father,
and "there was when he was not,"[13] This made Jesus
less than the Father, which posed soteriological challenges for the
nascent doctrine of the Trinity.[14] Arius's teaching
provoked a serious crisis.
The Nicene Creed of 325 explicitly
affirms the co-essential divinity of
the Son, applying to him the term "consubstantial".
The 381 version speaks of the Holy Spirit as worshipped and glorified with the
Father and the Son. The Athanasian Creed
describes in much greater detail the relationship between Father, Son and Holy
Spirit. The Apostles' Creed
makes no explicit statements about the divinity of the Son and the Holy Spirit,
but, in the view of many who use it, the doctrine is implicit in it.
The original Nicene Creed of 325
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The Creed of Nicaea
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Created
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325
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Author(s)
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Read online
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Main article: First
Council of Nicaea
The original Nicene Creed was first
adopted in 325 at the First
Council of Nicaea. At that time, the text ended after
the words "We believe in the Holy Spirit", after which an anathema was added.[15] (For other
differences, see Comparison between Creed of 325 and Creed of 381, below.)
The Coptic
Church has the tradition that the original creed was authored
by Pope
Athanasius I of Alexandria. F.J.A.
Hort and Adolf Harnack argued that the
Nicene creed was the local creed of Caesarea (an
important center of Early Christianity)
brought to the council by Eusebius of Caesarea. J.N.D. Kelly sees as its basis a baptismal creed of the Syro-Phoenician
family, related to (but not dependent on) the creed cited by Cyril of Jerusalem and to the creed of Eusebius.
Soon after the Council of Nicaea, new
formulae of faith were composed, most of them variations of the Nicene Symbol,
to counter new phases of Arianism.
The Catholic Encyclopedia identifies at least four before the Council
of Sardica (341), where a new form was presented and inserted in
the Acts of the Council, though it was not agreed on.
The Niceno–Constantinopolitan Creed
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The Niceno–Constantinopolitan Creed
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Created
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381
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Author(s)
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Read online
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What is known as the
"Niceno-Constantinopolitan Creed" or the
"Nicene-Constantinopolitan Creed"[16] received this name
because of a belief that it was adopted at the Second
Ecumenical Council held in Constantinople in 381 as a
modification of the original Nicene Creed of 325. In that light, it also came
to be very commonly known simply as the "Nicene Creed". It is the
only authoritative ecumenical statement of the Christian faith accepted
by the Roman Catholic, Eastern Orthodox, Oriental Orthodox, Anglican, and major Protestant denominations. (The Apostles' and Athanasian creeds are not as widely
accepted.)[17]
It differs in a number of respects,
both by addition and omission, from the creed adopted at the First Council of
Nicaea. The most notable difference is the additional section "And [we
believe] in the Holy Ghost, the Lord and Giver-of-Life, who proceedeth from the
Father, who with the Father and the Son together is worshipped and glorified,
who spake by the prophets. And [we believe] in one, holy, Catholic and
Apostolic Church. We acknowledge one Baptism for the remission of sins, [and]
we look for the resurrection of the dead and the life of the world to come.
Amen."[18]
Since the end of the 19th century,[19] scholars have
questioned the traditional explanation of the origin of this creed, which has
been passed down in the name of the council, whose official acts have been lost
over time. A local council of Constantinople in 382 and the third ecumenical
council (Ephesus, 431) made no mention of it,[20] with the latter
affirming the 325 creed of Nicaea as a valid statement of the faith and using
it to denounce Nestorianism.
Though some scholarship claims that hints of the later creed's existence are
discernible in some writings,[21] no extant document
gives its text or makes explicit mention of it earlier than the fourth
ecumenical council at Chalcedon in 451.[19][20][22] Many of the
bishops of the 451 council themselves had never heard of it and initially
greeted it skeptically, but it was then produced from the episcopal archives of
Constantinople, and the council accepted it "not as supplying any omission
but as an authentic interpretation of the faith of Nicaea".[20] In spite of the
questions raised, it is considered most likely that this creed was in fact
adopted at the 381 second ecumenical council.[23]
On the basis of evidence both internal
and external to the text, it has been argued that this creed originated not as
an editing of the original Creed proposed at Nicaea in 325, but as an
independent creed (probably an older baptismal creed) modified to make it more
like the Nicene Creed.[24] Some scholars have
argued that the creed may have been presented at Chalcedon as "a precedent
for drawing up new creeds and definitions to supplement the Creed of Nicaea, as
a way of getting round the ban on new creeds in Canon 7 of Ephesus".[22] It is generally
agreed that the Niceno-Constantinopolitan Creed is not simply an expansion of
the Creed of Nicaea, and was probably based on another traditional creed
independent of the one from Nicaea.[19][25]
The third
Ecumenical Council (Council
of Ephesus of 431) reaffirmed the original 325 version[26] of the Nicene
Creed and declared that "it is unlawful for any man to bring forward, or
to write, or to compose a different (ἑτέραν – more accurately translated as used by the Council to
mean “different,” “contradictory,” and not “another”)[27] faith as a rival
to that established by the holy Fathers assembled with the Holy Ghost in
Nicaea" (i.e. the 325 creed)[28] This statement has
been interpreted as a prohibition against changing this creed or composing
others, but not all accept this interpretation.[29] This question is
connected with the controversy whether a creed proclaimed by an Ecumenical Council is definitive in excluding not only excisions from its text but also
additions to it.
In one respect, the Eastern
Orthodox Church's received text[30] of the Niceno-Constantinopolitan
Creed differs from the earliest text, which is included in the acts of the Council of Chalcedon of 451: The Eastern Orthodox Church uses the singular forms of verbs such
as "I believe", in place of the plural form ("we believe")
used by the council. Byzantine Rite Eastern
Catholic Churches use exactly the same form of the
Creed, since the Catholic Church teaches that it is wrong to add "and the Son" to the Greek verb "ἐκπορευόμενον",
though correct to add it to the Latin "qui procedit",
which does not have precisely the same meaning.[31] The form generally
used in Western churches does add "and the Son" and also the phrase
"God from God", which is found in the original 325 Creed.[32]
Comparison between Creed of 325 and Creed of 381 AD
The following table, which indicates
by [square brackets] the portions of the 325 text that were omitted or moved in
381, and uses italics to indicate what phrases, absent in the 325 text,
were added in 381, juxtaposes the earlier (325 AD) and later (381 AD) forms of
this Creed in the English translation given in Schaff's work, Creeds of
Christendom.[33]
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First Council of
Nicea (325)
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First Council of
Constantinople (381)
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We believe in one God, the Father Almighty, Maker of heaven and earth, and of all
things visible and invisible.
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|
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And in one Lord
Jesus Christ, the Son of God, begotten of the Father [the only-begotten; that is, of the essence of the
Father, God of God], Light of Light, very God of very God, begotten, not
made, being of one substance with the
Father;
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And in one Lord Jesus Christ, the only-begotten Son
of God, begotten of the Father before all worlds (æons),
Light of Light, very God of very God, begotten, not made, being of one
substance with the Father;
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|
By whom all things were made [both in heaven and on
earth];
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by whom all things were made;
|
|
who for us men, and for our salvation, came down from
heaven, and was incarnate by the Holy Ghost of the Virgin Mary,
and was made man;
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|
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he was crucified for us under Pontius
Pilate, and suffered, and was buried, and the third day he rose
again, according to the Scriptures, and ascended into heaven,
and sitteth on the right hand of the
Father;
|
|
|
from thence he shall come again, with glory, to
judge the quick and the dead;
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|
|
And in the Holy Ghost, the Lord and Giver of life, who
proceedeth from the Father, who with the Father and the Son together is
worshiped and glorified, who spake by the prophets.
|
|
|
In one holy catholic and apostolic Church;
we acknowledge one baptism for the remission of sins; we look for the resurrection of the dead, and
the life of the world to come. Amen.
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[But those who say: 'There was a time when he was not;'
and 'He was not before he was made;' and 'He was made out of nothing,' or 'He
is of another substance' or 'essence,' or 'The Son of God is created,' or
'changeable,' or 'alterable'—they are condemned by the holy catholic and
apostolic Church.]
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The texts in Greek, as given on the
Web site Symbolum Nicaeno-Constantinopolitanum – Greek, can be presented in a similar way, as follows:
|
First Council of
Nicaea (325)
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First Council of
Constantinople (381)
|
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Πιστεύομεν εἰς ἕνα θεὸν Πατέρα παντοκράτορα, πάντων ὁρατῶν
τε και ἀοράτων ποιητήν.
|
Πιστεύομεν εἰς ἕνα θεὸν Πατέρα παντοκράτορα, ποιητὴν οὐρανοῦ
καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων.
|
|
Πιστεύομεν εἰς ἕνα κύριον Ἰησοῦν Χριστόν, τὸν υἱὸν τοῦ θεοῦ,
γεννηθέντα ἐκ τοῦ Πατρὸς μονογενῆ, τοὐτέστιν ἐκ τῆς οὐσίας τοῦ Πατρός, θεὸν ἐκ
θεοῦ ἀληθινοῦ, γεννηθέντα, οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί
|
Καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστόν, τὸν υἱὸν τοῦ θεοῦ τὸν
μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων, φῶς ἐκ φωτός,
θεὸν ἀληθινὸν ἐκ θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί·
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δι' οὗ τὰ πάντα ἐγένετο, τά τε ἐν τῷ οὐρανῷ καὶ τὰ ἐπὶ τῆς
γῆς
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δι' οὗ τὰ πάντα ἐγένετο·
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τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν
κατελθόντα καὶ σαρκωθέντα καὶ ἐνανθρωπήσαντα,
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τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν
κατελθόντα ἐκ τῶν οὐρανῶν καὶ σαρκωθέντα ἐκ Πνεύματος Ἁγίου καὶ Μαρίας τῆς
παρθένου καὶ ἐνανθρωπήσαντα,
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παθόντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, καὶ ἀνελθόντα εἰς
τοὺς οὐρανούς,
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σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα καὶ ταφέντα, καὶ
ἀναστάντα τῇ τρίτῃ ἡμέρα κατὰ τὰς γραφάς, καὶ ἀνελθόντα εἰς τοὺς οὐρανούς,
καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός, |
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καὶ ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς.
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καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς·
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οὗ τῆς βασιλείας οὐκ ἔσται τέλος.
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Καὶ εἰς τὸ Ἅγιον Πνεῦμα.
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Καὶ εἰς τὸ Πνεῦμα τὸ Ἅγιον, τὸ κύριον, (καὶ) τὸ ζῳοποιόν,
τὸ ἐκ τοῦ πατρὸς ἐκπορευόμενον, τὸ σὺν Πατρὶ καὶ Υἱῷ συμπροσκυνούμενον καὶ
συνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶν προφητῶν. Εἰς μίαν, ἁγίαν, καθολικὴν καὶ ἀποστολικὴν
ἐκκλησίαν· ὁμολογοῦμεν ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν· προσδοκοῦμεν ἀνάστασιν
νεκρῶν, καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. Ἀμήν.
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Τοὺς δὲ λέγοντας, ὅτι ἦν ποτε ὅτε οὐκ ἦν, καὶ πρὶν γεννηθῆναι
οὐκ ἦν, καὶ ὅτι ἐξ οὐκ ὄντων ἐγένετο, ἢ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας
φάσκοντας εἶναι, [ἢ κτιστόν,] τρεπτὸν ἢ ἀλλοιωτὸν τὸν υἱὸν τοῦ θεοῦ,
[τούτους] ἀναθεματίζει ἡ καθολικὴ [καὶ ἀποστολικὴ] ἐκκλησία.
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Filioque controversy
Main article: Filioque
In the late 6th century, some
Latin-speaking churches added the words "and from the Son" (Filioque) to the
description of the procession of the Holy Spirit, in what many Eastern Orthodox
Christians have at a later stage argued is a violation of Canon VII of the Third Ecumenical
Council, since the words were not included in the text by either the Council of
Nicaea or that of Constantinople.[34]
The Vatican stated in 1995 that,
while the words καὶ τοῦ Υἱοῦ
("and the Son") would indeed be heretical if used with the Greek
verb ἐκπορεύομαι — which is one of the terms
used by St. Gregory Nazianzen and the one adopted by the Council of Constantinople[31][35][36] — the word Filioque
is not heretical when associated with the Latin verb procedo and the
related word processio. Whereas the verb ἐκπόρευμαι (from ἐκ, "out of" and πορεύομαι "to come or
go") in Gregory and other Fathers necessarily means "to originate
from a cause or principle," the Latin term procedo (from pro,
"forward;" and cedo, "to go") has no such
connotation and simply denotes the communication of the Divine Essence or
Substance. In this sense, processio is similar in meaning to the Greek
term προϊέναι, used by the Fathers from Alexandria (especially Cyril of Alexandria) as well as others.[37][31] Partly due to the
influence of the Latin translations of the New Testament (especially of John
15:16), the term ἐκπορευόμενον (the present participle of ἐκπόρευμαι) in the creed was translated into Latin as procedentem. In time,
the Latin version of the Creed came to be interpreted in the West in the light
of the Western concept of processio, which required the affirmation of
the Filioque to avoid the heresy of Arianism.[31][38]
Views on the importance of this creed
The view that the Nicene Creed can
serve as a touchstone of true Christian faith is reflected in the name
"symbol of faith", which was given to it in Greek and Latin, when in
those languages the word "symbol" meant a "token for
identification (by comparison with a counterpart)",[39] and which
continues in use even in languages in which "symbol" no longer has
that meaning.
In the Roman Rite Mass, the Latin text of the
Niceno-Constantinopolitan Creed, with "Deum de Deo" (God from God)
and "Filioque"
(and from the Son), phrases absent in the original text, was previously the
only form used for the "profession of faith". The Roman Missal
now refers to it jointly with the Apostles' Creed as "the
Symbol or Profession of Faith or Creed", describing the second as
"the baptismal Symbol of the Roman Church, known as the Apostles'
Creed".[40] The liturgies of
the ancient Churches of Eastern Christianity (Eastern
Orthodox Church, Oriental Orthodoxy, Assyrian
Church of the East and the Eastern
Catholic Churches), use the Niceno-Constantinopolitan
Creed, never the Western Apostles' Creed.
In the Byzantine Rite Liturgy, the Creed is typically
recited by the cantor, who in this capacity represents the whole congregation.
Many, and sometimes all, members of the congregation join the cantor in
rhythmic recitation. It is customary to invite, as a token of honor, any
prominent lay member of the congregation who happens to be present (e.g.
royalty, a visiting dignitary, the Mayor, etc.) to recite the
Creed instead of the cantor. This practice stems from the tradition that the
prerogative to recite the Creed belonged to the Emperor, speaking for his
populace.
Some evangelical
and other Christians consider the Nicene Creed
helpful and to a certain extent authoritative, but not infallibly so in view of
their belief that only Scripture is truly authoritative.[41][42] Other groups, such
as the Church of the New Jerusalem, The Church of Jesus Christ of Latter-day Saints, and the Jehovah's Witnesses explicitly reject some of the statements in the Creed.[43][44][45][46]
Ancient liturgical versions
This section is not meant to collect
the texts of all liturgical versions of the Nicene Creed, and provides only
three, the Greek, the Latin, and the Armenian, of special interest. Others are
mentioned separately, but without the texts. All ancient liturgical versions,
even the Greek, differ at least to some small extent from the text adopted by
the First Councils of Nicaea and Constantinople. The Creed was originally
written in Greek,
owing to the location of the two councils.[9]
But though the councils' texts have
"Πιστεύομεν ... ὁμολογοῦμεν ... προσδοκοῦμεν" (we believe ... confess ... await), the
Creed that the Churches of Byzantine tradition use in their liturgy has
"Πιστεύω ... ὁμολογῶ
... προσδοκῶ"
(I believe ... confess ... await), accentuating the personal nature of
recitation of the Creed. The Latin text, as well as using the singular, has two
additions: "Deum de Deo" (God from God) and "Filioque" (and
from the Son). The Armenian text has many more additions, and is included as
showing how that
ancient church has chosen to recite the Creed with
these numerous elaborations of its contents.[9]
An English translation of the Armenian
text is added; English translations of the Greek and Latin liturgical texts are
given at English versions of the Nicene Creed in current use.
Greek liturgical text
Πιστεύω εἰς ἕνα Θεόν, Πατέρα, Παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν
τε πάντων καὶ ἀοράτων.
Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστόν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ
τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων·
φῶς ἐκ φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον
τῷ Πατρί, δι' οὗ τὰ πάντα ἐγένετο.
Τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν
οὐρανῶν καὶ σαρκωθέντα
ἐκ Πνεύματος Ἁγίου καὶ Μαρίας τῆς Παρθένου καὶ ἐνανθρωπήσαντα.
Σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα καὶ ταφέντα.
Καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς Γραφάς.
Καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός.
Καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, οὗ τῆς βασιλείας
οὐκ ἔσται τέλος.
Καὶ εἰς τὸ Πνεῦμα τὸ Ἅγιον, τὸ κύριον, τὸ ζῳοποιόν,
τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον,
τὸ σὺν Πατρὶ καὶ Υἱῷ συμπροσκυνούμενον καὶ συνδοξαζόμενον,
τὸ λαλῆσαν διὰ τῶν προφητῶν.
Εἰς μίαν, Ἁγίαν, Καθολικὴν καὶ Ἀποστολικὴν Ἐκκλησίαν.
Ὁμολογῶ ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν.
Προσδοκῶ ἀνάστασιν νεκρῶν.
Καὶ ζωὴν τοῦ μέλλοντος αἰῶνος.
Latin liturgical version
Credo in unum Deum,
Patrem omnipoténtem,
Factórem cæli et terræ,
Visibílium ómnium et invisibílium.
Et in unum Dóminum Iesum Christum,
Fílium Dei Unigénitum,
Et ex Patre natum ante ómnia sæcula.
Deum de Deo, lumen de lúmine, Deum verum de Deo vero,
Génitum, non factum, consubstantiálem Patri:
Per quem ómnia facta sunt.
Qui propter nos hómines et propter nostram salútem
Descéndit de cælis.
Et incarnátus est de Spíritu Sancto
Ex María Vírgine, et homo factus est.
Crucifíxus étiam pro nobis sub Póntio Piláto;
Passus, et sepúltus est,
Et resurréxit tértia die, secúndum Scriptúras,
Et ascéndit in cælum, sedet ad déxteram Patris.
Et íterum ventúrus est cum glória,
Iudicáre vivos et mórtuos,
Cuius regni non erit finis.
Et in Spíritum Sanctum, Dóminum et vivificántem:
Qui ex Patre Filióque procédit.
Qui cum Patre et Fílio simul adorátur et conglorificátur:
Qui locútus est per prophétas.
Et unam, sanctam, cathólicam et apostólicam Ecclésiam.
Confíteor unum baptísma in remissiónem peccatorum.
Et expecto resurrectionem mortuorum,
Et vitam ventúri sæculi. Amen.[49]
The Latin text adds "Deum de
Deo" and "Filioque" to the Greek. On the latter see The Filioque Controversy above. Inevitably also, the overtones of the terms used, such as
"παντοκράτορα" (pantokratora) and "omnipotentem" differ
("pantokratora" meaning Ruler of all; "omnipotentem"
meaning omnipotent, Almighty). The implications of this for the interpretation
of "ἐκπορευόμενον"
and "qui ... procedit" was the object of the study The Greek and
the Latin Traditions regarding the Procession of the Holy Spirit published
by the Pontifical Council for Promoting Christian Unity in 1996.[50]
Again, the terms "ὁμοούσιον" and
"consubstantialem", translated as "of one being" or "consubstantial", have
different overtones, being based respectively on Greek οὐσία (stable being, immutable
reality, substance, essence, true nature),[3] and Latin substantia
(that of which a thing consists, the being, essence, contents, material,
substance).[50]
"Credo", which in classical
Latin is used with the accusative case of the thing held to be true (and with
the dative of the person to whom credence is given),[51] is here used three
times with the preposition "in", a literal translation of the Greek
"εἰς" (in unum Deum ...,
in unum Dominum ..., in Spiritum Sanctum ...), and once in the classical preposition-less
construction (unam, sanctam, catholicam et apostolicam Ecclesiam).
Armenian liturgical text
Հավատում ենք մեկ Աստծո` ամենակալ Հորը, երկնքի և երկրի, երևելիների և աներևույթների Արարչին: Եւ մեկ Տիրոջ` Հիսուս Քրիստոսին, Աստծո Որդուն, ծնված Հայր Աստծուց Միածին, այսինքն` Հոր էությունից: Աստված` Աստծուց, լույս` լույսից, ճշմարիտ Աստված` ճշմարիտ Աստծուց, ծնունդ և ոչ թե` արարած: Նույն ինքը` Հոր բնությունից, որի միջոցով ստեղծվեց ամեն ինչ երկնքում և երկրի վրա` երևելիներն ու անևերույթները: Որ հանուն մեզ` մարդկանց ու մեր փրկության համար` իջավ երկնքից, մարմնացավ, մարդացավ, ծնվեց կատարելապես Ս. Կույս Մարիամից Ս. Հոգով: Որով` ճշմարտապես, և ոչ կարծեցյալ կերպով առավ մարմին, հոգի և միտք և այն ամենը, որ կա մարդու մեջ: Չարչարվեց, խաչվեց, թաղվեց, երրորդ օրը Հարություն առավ, նույն մարմնով բարձրացավ երկինք, նստեց Հոր աջ կողմում: Գալու է նույն մարմնով և Հոր փառքով` դատելու ողջերին և մահացածներին: Նրա թագավորությունը չունի վախճան: Հավատում ենք նաև Սուրբ Հոգուն` անեղ և կատարյալ, որը խոսեց Օրենքի, մարգարեների և ավետարանների միջոցով: Որն իջավ Հորդանանի վրա, քարոզեց առաքյալների միջոցով և բնակություն հաստատեց սրբերի մեջ: Հավատում ենք նաև մեկ, ընդհանրական և առաքելական եկեղեցու, մի մկրտության, ապաշխարության, մեղքերի քավության և թողության: Մեռելների հարության, հոգիների և մարմինների հավիտենական դատաստանի, երկնքի արքայության և հավիտենական կյանքի:
English translation of the Armenian version
We believe in one God, the Father Almighty, the maker of heaven and earth,
of things visible and invisible.
And in one Lord Jesus Christ, the Son of God, the begotten of God the
Father, the Only-begotten, that is of the essence of the Father.
God of God, Light of Light, true God of true God, begotten and not made; of
the very same nature of the Father, by Whom all things came into being, in
heaven and on earth, visible and invisible.
Who for us humanity and for our salvation came down from heaven, was
incarnate, was made human, was born perfectly of the holy virgin Mary by the
Holy Spirit.
By whom He took body, soul, and mind, and everything that is in man, truly
and not in semblance.
He suffered, was crucified, was buried, rose again on the third day,
ascended into heaven with the same body, [and] sat at the right hand of the
Father.
He is to come with the same body and with the glory of the Father, to judge
the living and the dead; of His kingdom there is no end.
We believe in the Holy Spirit, in the uncreated and the perfect; Who spoke
through the Law, prophets, and Gospels; Who came down upon the Jordan, preached
through the apostles, and lived in the saints.
We believe also in only One, Universal, Apostolic, and [Holy] Church; in
one baptism in repentance, for the remission, and forgiveness of sins; and in
the resurrection of the dead, in the everlasting judgement of souls and bodies,
and the Kingdom of Heaven and in the everlasting life.[52]
Other ancient liturgical versions
The version in the Church
Slavonic language, used by several Eastern
Orthodox Churches is practically identical with the
Greek liturgical version.
This version is used also by some Byzantine Rite Eastern
Catholic Churches. Although the Union of Brest excluded addition
of the Filioque, this was sometimes added by Ruthenian
Catholics,[53] whose liturgical
books now give the phrase in brackets,[54] and by Ukrainian
Catholics. Writing in 1971, the Ruthenian Scholar Fr. Casimir
Kucharek noted, "In Eastern Catholic Churches, the Filioque may be
omitted except when scandal would ensue. Most of the Eastern Catholic Rites use
it."[55] However, in the
decades that followed 1971 it has come to be used more rarely.[56][57][58]
The versions used by Oriental Orthodoxy differ from the Greek liturgical version in having "We believe",
as in the original text, instead of "I believe".[59]
The Church of the East, which is in communion neither with the Eastern Orthodox Church nor with
Oriental Orthodoxy also uses "We believe".[60]
English translations
Main article: English versions of the Nicene Creed
The version found in the 1662 Book
of Common Prayer is still commonly used by
some English speakers, but more modern translations are now more common.
International Consultation on English Texts
The International Consultation on English Texts published an English translation of the Nicene Creed, first in 1970 and
then in successive revisions in 1971 and 1975. These texts were adopted by
several churches.
The Roman Catholic Church in the
United States, which adopted the 1971 version in 1973, and the Catholic Church
in other English-speaking countries, which in 1975 adopted the version
published in that year, continued to use them until 2011 upon the introduction
of the Roman Missal third edition.
The 1975 version was included in the
1979 Episcopal Church (United States) Book of Common Prayer, though with
one variation: in the line "For us men and for our salvation", it
omitted the word "men":
1979
Episcopal Church (United States) Book of Common Prayer
We believe in one God,
the Father, the Almighty,
maker of heaven and earth,
of all that is, seen and unseen.
the Father, the Almighty,
maker of heaven and earth,
of all that is, seen and unseen.
We believe in one Lord, Jesus Christ,
the only Son of God,
eternally begotten of the Father,
God from God, Light from Light,
true God from true God,
begotten, not made,
of one Being with the Father.
Through him all things were made.
For us and for our salvation
he came down from heaven:
by the power of the Holy Spirit
he became incarnate from the Virgin Mary,
and was made man.
For our sake he was crucified under Pontius Pilate;
he suffered death and was buried.
On the third day he rose again
in accordance with the Scriptures;
he ascended into heaven
and is seated at the right hand of the Father.
He will come again in glory to judge the living and the dead,
and his kingdom will have no end.
the only Son of God,
eternally begotten of the Father,
God from God, Light from Light,
true God from true God,
begotten, not made,
of one Being with the Father.
Through him all things were made.
For us and for our salvation
he came down from heaven:
by the power of the Holy Spirit
he became incarnate from the Virgin Mary,
and was made man.
For our sake he was crucified under Pontius Pilate;
he suffered death and was buried.
On the third day he rose again
in accordance with the Scriptures;
he ascended into heaven
and is seated at the right hand of the Father.
He will come again in glory to judge the living and the dead,
and his kingdom will have no end.
We believe in the Holy Spirit, the
Lord, the giver of life,
who proceeds from the Father and the Son.
With the Father and the Son he is worshiped and glorified.
He has spoken through the Prophets.
We believe in one holy catholic and apostolic Church.
We acknowledge one baptism for the forgiveness of sins.
We look for the resurrection of the dead,
and the life of the world to come. Amen.
who proceeds from the Father and the Son.
With the Father and the Son he is worshiped and glorified.
He has spoken through the Prophets.
We believe in one holy catholic and apostolic Church.
We acknowledge one baptism for the forgiveness of sins.
We look for the resurrection of the dead,
and the life of the world to come. Amen.
—Episcopal Church Book
of Common Prayer (1979), The Book of Common Prayer. New York: Church Publishing Incorporated. 2007.
pp. 326–327. Retrieved 2013-02-18.
Other English translations
For the text of the Nicene Creed
published in 1988 by the English Language Liturgical Consultation, the successor body of the International Consultation on English Texts,
see their website. For the text as
recited in the Roman Rite
of the Catholic Church,
see the website of the Australian
National Catholic Education Commission or Youcat, section 29.
See also
References
1.
^ Jump up to: a b Jeffrey, David L. A Dictionary of biblical tradition in
English literature. Wm. B. Eerdmans Publishing, 1992. ISBN 0-8028-3634-8
2.
Jump up ^ Readings in the History of Christian Theology by
William Carl Placher 1988 ISBN 0-664-24057-7 pages 52–53
8.
Jump up ^ This version is called the Nicene Creed in Catholic Prayers, Creeds of the Catholic Church, Roman Catholic Archdiocese of Brisbane, etc.
9.
^ Jump up to: a b c What the Armenian Church calls the Nicene Creed is given
in the Armenian Church Library, St Leon
Armenian Church, Armenian Diaconate, etc.]
10.
Jump up ^ For instance, "Instead of the Niceno-Constantinopolitan
Creed, especially during Lent and Easter time, the baptismal Symbol of the
Roman Church, known as the Apostles' Creed, may be used" (in the Roman Rite ) (Roman Missal, Order of Mass, 19).
11.
Jump up ^ Philip Schaff, The New Schaff-Herzog Encyclopedia of
Religious Knowledge, Vol. III: article Constantinopolitan Creed lists eight creed-forms calling themselves Niceno-Constantinopolitan or
Nicene.
12.
Jump up ^ Symbol. c.1434, "creed, summary, religious belief,"
from L.L. symbolum "creed, token, mark," from Gk. symbolon
"token, watchword" (applied c.250 by Cyprian of Carthage to the
Apostles' Creed, on the notion of the "mark" that distinguishes
Christians from pagans), from syn- "together" + stem of ballein
"to throw." The sense evolution is from "throwing things
together" to "contrasting" to "comparing" to
"token used in comparisons to determine if something is genuine."
Hence, "outward sign" of something. The meaning "something which
stands for something else" first recorded 1590 (in "Faerie
Queene"). Symbolic is attested from 1680. (symbol. Online Etymology Dictionary. Douglas Harper,
Historian. Accessed: 24 March 2008).
13.
Jump up ^ Noll, M., "Turning Points: Decisive Moments in the
History of Christianity", Inter-Varsity Press, 1997, p52
15.
Jump up ^ cf. Philip Schaff's The Seven Ecumenical Councils – The Nicene Creed and Creeds of Christendom: § 8. The Nicene Creed
16.
Jump up ^ Both names are common. Instances of the former are in the Oxford
Dictionary of the Christian Church and in the Roman Missal, while the latter is used consistently by the Faith and Order Commission. "Constantinopolitan Creed" can also be found, but very rarely.
18.
Jump up ^ Schaff's Seven Ecumenical Councils: Second Ecumenical: The Holy
Creed Which the 150 Holy Fathers Set Forth...
19.
^ Jump up to: a b c Kelly, J.N.D. Early Christian Creeds Longmans (19602)p.
305; p.307 & pp. 322–331 respectively
20.
^ Jump up to: a b c Davis, Leo Donald S.J., The First Seven Ecumenical
Councils, The Liturgical Press, Collegeville, Minnesota, 1990, ISBN 0-8146-5616-1, pp. 120–122 and 185
22.
^ Jump up to: a b Richard Price, Michael Gaddis (editors), The Acts of
the Council of Chalcedon (Liverpool University Press 2005 ISBN 978-0-85323039-7),
p. 3
24.
Jump up ^ Philip Schaff, The New Schaff-Herzog Encyclopedia of
Religious Knowledge, Vol. III: article Constantinopolitan Creed
26.
Jump up ^ It was the original 325 creed, not the one that is
attributed to the second Ecumenical Council in 381, that was recited at the
Council of Ephesus (The Third Ecumenical Council. The Council of Ephesus, p.
202).
31.
^ Jump up to: a b c d Pontifical Council for Promoting Christian Unity: The
Greek and the Latin Traditions regarding the Procession of the Holy Spirit and same document on another site
35.
Jump up ^ St. Gregory Nazianzen, Oratio 39 in sancta lumina,
in Patrologia Graeca, ed. by J.P. Migne, vol. 36, D’Ambroise, Paris
1858, XII, PG 36, 348 B: Πνεῦμα ἅγιον ἀληθῶς τὸ πνεῦμα, προϊὸν μὲν ἐκ τοῦ
Πατρὸς, οὐχ ὑϊκῶς δὲ, οὐδὲ γὰρ γεννητῶς, ἀλλ’ ἐκπορευτῶς [The Holy
Spirit is truly Spirit, going from (προϊὸν, a word that can correspond to the
Latin procedens) the Father, not as a Son (οὐχ ὑϊκῶς) nor indeed as
begotten (γεννητῶς) but as originating (ἐκπορευτῶς)].
36.
Jump up ^ St. Gregory Nazianzen, Oratio 31 de Spiritu sancto, in
Patrologia Graeca, ed. by J.P. Migne, vol. 36, D’Ambroise, Paris 1858, X, PG
36, 141 C: Τὸ πνεῦμα τὸ ἅγιον, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται· ὃ καθ’ ὅσον
μὲν ἐκεῖθεν ἐκπορεύεται, οὐ κτίσμα· καθ’ ὅσον δὲ οὐ γεννητόν, οὐχ υἱός· καθ’ ὅσον
δὲ ἀγεννήτου καὶ γεννητοῦ μέσον θεός: [The Holy Spirit, ‘who has his origin in
the Father’ [John 15:26], who inasmuch as he has his origin in him, is not a
creature. Inasmuch as he is not begotten, he is not the Son; inasmuch as he is
the middle of the Unbegotten and the Begotten, he is God].
38.
Jump up ^ Briefly, Arianism is a Trinitarian heresy that denies the
divinity of the Son, the Second Person. It claims that the Son is subordinate
to the Father, so much so that the Son is a mere creature. Orthodox (in the
sense of non-heterodox) Trinitarian doctrine teaches that the Persons are distinct
from each other only as regards their mutual relations. If the Father has the
power to communicate the Divine essence to the Holy Spirit (which is the same
thing as saying that the Holy Spirit proceeds—in the Latin sense—from the
Father), it follows that the Son must have exactly the same power, since Father
and Son are the same in every respect except in their mutual relation. Denying
this (by denying the Filioque), Catholic doctrine would argue, would
make the Son subordinate to the Father, as in Arianism.
39.
Jump up ^ See etymology given in The American
Heritage Dictionary of the English Language: Fourth Edition. 2000
41.
Jump up ^ N. R. Kehn, Scott Bayles, Restoring the Restoration
Movement (Xulon Press 2009 ISBN 978-1-60791-358-0), chapter 7
43.
Jump up ^ Timothy Larsen, Daniel J. Treier, The Cambridge
Companion to Evangelical Theology (Cambridge University Press 2007
9780521846981), p. 4
46.
Jump up ^ Charles Simpson, Inside the Churches of Christ
(Arthurhouse 2009 ISBN 978-1-4389-0140-4), p. 133
47.
Jump up ^ Greek Orthodox Archdiocese of America: Liturgical Texts. Greek Orthodox Archdiocese of
America.
54.
Jump up ^ http s://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=50&ved=0CFsQFjAJOCg&url=http%3A%2F%2Fwebzoom.freewebs.com%2Fstjohnsminneapolis%2FStudy-Liturgicon-Chrysostom-20110416.doc&ei=2o7KUaKAC6bb7AbY84HgBA&usg=AFQjCNFCW7AX_6BGK1O6WZ9ChjX8RkHA9Q
The Divine Liturgy of Our Father among the Saints John Chrysostom, Ruthenian
Recension, A Study Text
55.
Jump up ^ Kucharek,
Casimir (1971), The Byzantine-Slav Liturgy of St. John Chrysostom: Its
Origin and Evolution, Combermere, Ontario, Canada: Alleluia Press.,
p. 547, ISBN 0-911726-06-3
56.
Jump up ^ Paul Babie,
"The Ukrainian Greek-Catholic Church in Australia and the Filioque: A
Return to Eastern Christian Tradition"
58.
Jump up ^ Mark M.
Morozowich, "Pope John Paul II and Ukrainian Catholic Liturgical Life:
Renewal of Eastern Identity"
59.
Jump up ^ Nicene Creed (Armenian Apostolic Church); The Coptic Orthodox Church: Our Creed (Coptic Orthodox Church of Alexandria); Nicene Creed (Ethiopian Orthodox Tewahedo Church); The Nicene Creed (Malankara Orthodox Syrian Church); The Nicene Creed (Syriac Orthodox Church).
Bibliography
- Ayres, Lewis (2006). Nicaea and Its Legacy. Oxford Oxfordshire: Oxford University Press. ISBN 0-19-875505-8.
- A. E. Burn, The Council of Nicaea (1925)
- G. Forell, Understanding the Nicene Creed (1965)
- Kelly, J. (1982). Early Christian Creeds. City: Longman Publishing Group. ISBN 0-582-49219-X.
External links
- Extensive discussion of the texts of the First Council of Nicea
- Philip Schaff, Creeds of Christendom Volume I: Nicene Creed
- Athanasius, De Decretis or Defence of the Nicene Definition
- Line-by-Line Roman Catholic Explanation of the Nicene Creed
- Nicene Creed in languages of the world
- Essays on the Nicene Creed from the Wisconsin Lutheran Seminary Library
- Modern English translations of the documents produced at Nicaea
- "The Nicene Creed", run time 42 minutes, BBC "In Our Time" audio history series, moderator and historians, Episode 12-27-2007
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