Come to the Father Again and Again

Argument of belief adopted at the Showtime Ecumenical Council in 325

Icon depicting Constantine I, accompanied by the bishops of the First Council of Nicaea (325), holding the Niceno-Constantinopolitan Creed of 381

The original Nicene Creed (; Greek: Σύμβολον τῆς Νικαίας ; Latin: Symbolum Nicaenum) was first adopted at the Starting time Council of Nicaea in 325. In 381, information technology was amended at the First Quango of Constantinople. The amended form is also referred to as the Nicene Creed, or the Niceno-Constantinopolitan Creed for disambiguation.

The Nicene Creed is the defining statement of belief of Nicene or mainstream Christianity ^{[1] [two] [three]} and in those Christian denominations that adhere to it. The Nicene Creed is part of the profession of faith required of those undertaking of import functions within the Catholic Church building.^{[iv] [5]}

Nicene Christianity regards Jesus every bit divine and co-eternal with God the Father. Various non-Nicene doctrines, beliefs, and creeds have been formed since the fourth century, all of which are considered heresies^[6] by adherents of Nicene Christianity.

In Western Christianity, the Nicene Creed is in use alongside the less widespread Apostles' Creed.^{[7] [eight] [nine]} In musical settings, particularly when sung in Latin, this creed is usually referred to past its first discussion, Credo. On Sundays and solemnities, ane of these two creeds is recited in the Roman Rite Mass after the homily. In the Byzantine Rite, the Nicene Creed is sung or recited at the Divine Liturgy, immediately preceding the Anaphora (eucharistic prayer), and is too recited daily at compline.^{[x] [11]}

History [edit]

Oldest extant manuscript of the Nicene Creed, dated to the 6th Century

The purpose of a creed is to provide a doctrinal argument of correct belief. The creeds of Christianity have been drawn up at times of conflict nearly doctrine: acceptance or rejection of a creed served to distinguish believers and heretics. For that reason, a creed was called in Greek a σύμβολον (symbolon), which originally meant half of a cleaved object which, when fitted to the other half, verified the bearer's identity.^[12] The Greek word passed through Latin symbolum into English language "symbol", which only after took on the pregnant of an outward sign of something.^[13]

The Nicene Creed was adopted to resolve the Arian controversy, whose leader, Arius, a clergyman of Alexandria, "objected to Alexander'southward (the bishop of the time) apparent carelessness in blurring the stardom of nature between the Father and the Son by his emphasis on eternal generation".^[fourteen] Emperor Constantine chosen the Council at Nicaea to resolve the dispute in the church which resulted from the widespread adoption of Arius' teachings, which threatened to destabilize the entire empire. Following the formulation of the Nicene Creed, Arius' teachings were henceforth marked as heresy.^[15]

The Nicene Creed of 325 explicitly affirms the Father as the "one God" and as the "Almighty," and Jesus Christ equally "the Son of God", equally "begotten of ... the essence of the Father," and therefore as "consubstantial with the Father," meaning, "of the same substance ^{[16] [17]}" as the Father; "very God of very God." The Creed of 325 does mention the Holy Spirit but non every bit "God" or as "consubstantial with the Father." The 381 revision of the creed at Constantinople, which is often referred to every bit the Nicene Creed, speaks of the Holy Spirit equally worshipped and glorified with the Father and the Son. The Athanasian Creed, formulated most a century later, which was non the product of any known church quango and not used in Eastern Christianity, describes in much greater detail the relationship betwixt Father, Son and Holy Spirit. The earlier Apostles' Creed, manifestly formulated before the Arian controversy arose in the fourth century, does not draw the Son or the Holy Spirit as "God" or every bit "consubstantial with the Father."

Original Nicene Creed of 325 [edit]

The original Nicene Creed was starting time adopted at the First Quango of Nicaea, which opened on 19 June 325. The text ends with anathemas against Arian propositions, and these are preceded by the words: "Nosotros believe in the Holy Spirit" which terminates the statements of belief.^{[eighteen] [19] [20] [21] [22]}

F. J. A. Hort and Adolf von Harnack argued that the Nicene creed was the local creed of Caesarea (an important heart of Early Christianity)^[23] recited in the quango past Eusebius of Caesarea. Their instance relied largely on a very specific interpretation of Eusebius' own business relationship of the council's proceedings.^[24] More recent scholarship has not been convinced by their arguments.^[25] The large number of secondary divergences from the text of the creed quoted by Eusebius make it unlikely that it was used equally a starting betoken by those who drafted the conciliar creed.^[26] Their initial text was probably a local creed from a Syro–Palestinian source into which they awkwardly inserted phrases to ascertain the Nicene theology.^[27] The Eusebian Creed may thus accept been either a second or one of many nominations for the Nicene Creed.

The 1911 Catholic Encyclopedia says that, soon after the Quango of Nicaea, the church composed new formulae of faith, most of them variations of the Nicene Symbol, to meet new phases of Arianism, of which there were at to the lowest degree four before the Council of Sardica (341), at which a new form was presented and inserted in its acts, although the council did not accept it.^[28]

Niceno-Constantinopolitan Creed [edit]

What is known as the "Niceno-Constantinopolitan Creed" or the "Nicene–Constantinopolitan Creed",^[29] received this name because it was adopted at the Second Ecumenical Quango held in Constantinople in 381 as a modification of the original Nicene Creed of 325. In that lite, it also came to be very commonly known simply every bit the "Nicene Creed". Information technology is the only authoritative ecumenical argument of the Christian religion accepted by the Catholic Church building (with the addition of the Filioque), the Eastern Orthodox Church, Oriental Orthodoxy, the Church building of the Eastward, much of Protestantism including the Anglican communion.^{[30] [31]} (The Apostles' and Athanasian creeds are not equally widely accepted.)^[vi]

Information technology differs in a number of respects, both by improver and omission, from the creed adopted at the Start 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, Cosmic and Apostolic Church building. We acknowledge i Baptism for the remission of sins, [and] nosotros await for the resurrection of the dead and the life of the world to come. Amen."^[32]

Since the finish of the 19th century,^[33] 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 accept been lost over time. A local council of Constantinople in 382 and the 3rd Ecumenical Quango (Council of Ephesus of 431) fabricated no mention of it,^[34] with the latter affirming the 325 creed of Nicaea as a valid statement of the organized religion and using it to denounce Nestorianism. Though some scholarship claims that hints of the later creed'due south beingness are discernible in some writings,^[35] no extant document gives its text or makes explicit mention of it earlier than the Fourth Ecumenical Quango at Chalcedon in 451.^{[33] [34] [36]} Many of the bishops of the 451 council themselves had never heard of it and initially greeted it skeptically, but it was and so produced from the episcopal archives of Constantinople, and the quango accustomed it "not equally supplying any omission but as an authentic interpretation of the faith of Nicaea".^[34] In spite of the questions raised, it is considered most likely that this creed was in fact adopted at the 381 Second Ecumenical Council.^[half-dozen]

On the basis of evidence both internal and external to the text, information technology has been argued that this creed originated not as an editing of the original Creed proposed at Nicaea in 325, but equally an contained creed (probably an older baptismal creed) modified to go far more like the Nicene Creed.^[37] Some scholars have argued that the creed may accept been presented at Chalcedon equally "a precedent for cartoon upwardly new creeds and definitions to supplement the Creed of Nicaea, equally a manner of getting round the ban on new creeds in Canon vii of Ephesus".^[36] 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 ane from Nicaea.^{[6] [33]}

The 3rd Ecumenical Council (Ephesus) reaffirmed the original 325 version^[38] of the Nicene Creed and declared that "information technology is unlawful for any man to bring forward, or to write, or to compose a different ( ἑτέραν ) faith as a rival to that established by the holy Fathers assembled with the Holy Ghost in Nicaea" (i.e., the 325 creed). The word ἑτέραν is more accurately translated as used past the quango to mean "different", "contradictory", rather than "another".^[39] This statement has been interpreted every bit a prohibition confronting irresolute this creed or composing others, but not all take this interpretation.^[39] This question is continued with the controversy whether a creed proclaimed by an ecumenical council is definitive in excluding non only excisions from its text but also additions to it.

In one respect, the Eastern Orthodox Church building'due south received text of the Niceno-Constantinopolitan Creed differs from the earliest text,^[40] 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 together "and the Son" to the Greek verb " ἐκπορευόμενον ", though correct to add it to the Latin "qui procedit", which does not take precisely the aforementioned meaning.^[41] 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.^[42]

Comparison betwixt creed of 325 and creed of 381 [edit]

The following tabular array, which indicates by [square brackets] the portions of the 325 text that were omitted or moved in 381, and uses italics to signal what phrases, absent in the 325 text, were added in 381, juxtaposes the earlier (AD 325) and later (AD 381) forms of this creed in the English language translation given in Philip Schaff's compilation The Creeds of Christendom (1877).^[43]

First Quango of Nicaea (325)	Offset Council of Constantinople (381)
We believe in one God, the Father Almighty, Maker of all things visible and invisible.	We believe in ane God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.
And in one Lord Jesus Christ, the Son of God, begotten of the Begetter [the only-begotten; that is, of the essence of the Father, God of God,] Light of Light, very God of very God, begotten, non fabricated, consubstantial with the Father;	And in one Lord Jesus Christ, the merely-begotten Son of God, begotten of the Father earlier all worlds (æons) , Lite of Light, very God of very God, begotten, not made, consubstantial with the Father;
By whom all things were fabricated [both in heaven and on earth];	past whom all things were fabricated;
Who for us men, and for our salvation, came down and was incarnate and was made man;	who for us men, and for our salvation, came downwardly from heaven , and was incarnate by the Holy Ghost and of the Virgin Mary, and was made homo;
He suffered, and the tertiary mean solar day he rose again, ascended into heaven;	he was crucified for us under Pontius Pilate, and suffered, and was buried, and the third day he rose once more, according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father;
From thence he shall come to judge the quick and the dead.	from thence he shall come again, with glory, to judge the quick and the dead. ;
	whose kingdom shall have no end.
And in the Holy Ghost.	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 past the prophets.
	In i holy catholic and apostolic Church; nosotros admit one baptism for the remission of sins; nosotros look for the resurrection of the dead, and the life of the world to come. Amen.
[Merely those who say: 'There was a time when he was non;' and 'He was non before he was made;' and 'He was made out of cipher,' 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.]
The differences betwixt the bodily wordings (in Greek) adopted in 325[44] and in 381[45] can exist presented in a similar manner, as follows:
Commencement Quango of Nicaea (325)	First Council of Constantinople (381)
Πιστεύομεν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα, πάντων ὁρατῶν τε καὶ ἀοράτων ποιητήν·	Πιστεύομεν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων.
καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστόν τὸν Υἱὸν τοῦ Θεοῦ, γεννηθέντα ἐκ τοῦ Πατρὸς [μονογενῆ, τοὐτέστιν ἐκ τῆς οὐσίας τοῦ Πατρός, Θεὸν ἐκ Θεοῦ,] Φῶς ἐκ Φωτός, Θεὸν ἀληθινὸν 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·
δι' οὗ τὰ πάντα ἐγένετο, [τά τε ἐν τῷ οὐρανῷ καὶ τὰ ἐν τῇ γῇ,]	δι' οὗ τὰ πάντα ἐγένετο·
τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα καὶ σαρκωθέντα καὶ ἐνανθρωπήσαντα,	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,
παθόντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, ἀνελθόντα εἰς τοὺς οὐρανούς,	σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα καὶ ταφέντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς γραφάς, καὶ ἀνελθόντα εἰς τοὺς οὐρανούς, καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός ,
ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς.	καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς·
	οὗ τῆς βασιλείας οὐκ ἔσται τέλος .
Καὶ εἰς τὸ Ἅγιον Πνεῦμα.	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· ὁμολογοῦμεν ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν· προσδοκοῦμεν ἀνάστασιν νεκρῶν, καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. Ἀμήν.
[Τοὺς δὲ λέγοντας, Ἦν ποτε ὅτε οὐκ ἦν, καὶ Πρὶν γεννηθῆναι οὐκ ἦν, καὶ ὅτι Ἐξ οὐκ ὄντων εγένετο, ἢ Ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκοντας εἶναι, ἢ κτιστόν, ἢ τρεπτόν, ἢ ἀλλοιωτὸν τὸν Υἱὸν τοῦ Θεοῦ, τούτους ἀναθεματίζει ἡ ἁγία καθολικὴ καὶ ἀποστολικὴ ἐκκλησία].

Filioque controversy [edit]

In the tardily 6th century, some Latin-speaking churches added the discussion Filioque ("and the Son") to the description of the procession of the Holy Spirit, in what many Eastern Orthodox Christians have at a afterward phase argued is a violation of Canon VII of the Tertiary Ecumenical Quango, since the words were not included in the text by either the Council of Nicaea or that of Constantinople.^[46] This was incorporated into the liturgical exercise of Rome in 1014.^[41] Filioque eventually became one of the main causes for the East-West Schism in 1054, and the failures of the repeated union attempts.

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 (from ἐκ, "out of" and πορεύομαι "(I) come or go")^[47]—which is one of the terms used past St. Gregory of Nazianzus and the 1 adopted by the Council of Constantinople^{[41] [48] [49]}—the word Filioque is not heretical when associated with the Latin verb procedo and the related word processio. Whereas the verb ἐκπορεύομαι in Gregory and other Fathers necessarily means "to originate from a cause or principle," the Latin term procedo (from pro, "frontward;" 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.^{[41] [50]} Partly due to the influence of the Latin translations of the New Testament (especially of John 15:26), the term ἐκπορευόμενον (the nowadays participle of ἐκπορεύομαι) in the creed was translated into Latin as procedentem. In time, the Latin version of the creed came to exist interpreted in the West in the lite of the Western concept of processio, which required the affirmation of the Filioque to avoid the heresy of Arianism.^{[41] [51]}

Views on the importance of this creed [edit]

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)".^[52]

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 course 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 2d as "the baptismal Symbol of the Roman Church, known as the Apostles' Creed".^[53]

Some evangelical and other Christians consider the Nicene Creed helpful and to a certain extent authoritative, only not infallibly then in view of their conventionalities that only Scripture is truly authoritative.^{[54] [55]} Not-Trinitarian groups, such every bit the Church building 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 Nicene Creed.^{[56] [57] [58] [59]}

Ancient liturgical versions [edit]

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 Starting time Council of Constantinople (381), to the liturgical text used past the Eastern Orthodox Church building (with "I believe" instead of "We believe"),^[60] to the Latin version that includes the phrase "Deum de Deo" and "Filioque",^[61] and to the Armenian version, which does non include "and from the Son", but does include "God from God" and many other phrases.^[62]
• Niceno-Constantinopolitan Creed tin can stand up for the revised version of Constantinople (381) or the later on Latin version^[63] or various other versions.^[64]
• 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 Nicaea 325 (traditionally, 318 bishops took part at the Get-go Council of Nicaea).
• Profession of Faith of the 150 Fathers refers specifically to the version of Constantinople 381 (traditionally, 150 bishops took part at the Outset Council of Constantinople).

This section is not meant to collect the texts of all liturgical versions of the Nicene Creed, and provides just three, the Greek, the Latin, and the Armenian, of special interest. Others are mentioned separately, simply without the texts. All ancient liturgical versions, even the Greek, differ at least to some small extent from the text adopted by the Showtime Councils of Nicaea and Constantinople. The Creed was originally written in Greek, attributable amongst other things to the location of the ii councils.

Although the councils' texts have "Πιστεύομεν ... ὁμολογοῦμεν ... προσδοκοῦμεν" (we believe ... confess ... expect), the creed that the Churches of Byzantine tradition utilise in their liturgy has "Πιστεύω ... ὁμολογῶ ... προσδοκῶ" (I believe ... confess ... look), accentuating the personal nature of recitation of the creed. The Latin text, as well as using the singular, has 2 additions: "Deum de Deo" (God from God) and "Filioque" (and from the Son). The Armenian text has many more additions, and is included equally showing how that ancient church has chosen to recite the creed with these numerous elaborations of its contents.^[62]

An English language translation of the Armenian text is added; English language translations of the Greek and Latin liturgical texts are given at English versions of the Nicene Creed in current use.

Greek liturgical text [edit]

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.

Ἀμήν. ^{[65] [66]}

Latin liturgical version [edit]

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 sǽcula.

Deum de Deo, lumen de lúmine, Deum verum de Deo vero,

génitum, not 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 advertizement 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 peccatórum.

Et exspécto resurrectiónem mortuórum,

et vitam ventúri sǽculi. Amen.^[67]

The Latin text adds "Deum de Deo" and "Filioque" to the Greek. On the latter see The Filioque Controversy higher up. Inevitably also, the overtones of the terms used, such every bit a " παντοκράτορα " (pantokratora) and "omnipotentem", differ ("pantokratora" meaning ruler of all; "omnipotentem" significant omnipotent, almighty). The implications of the difference in overtones 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 past the Pontifical Council for Promoting Christian Unity in 1996.

Over again, the terms " ὁμοούσιον " and "consubstantialem", translated as "of 1 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 matter consists, the being, essence, contents, cloth, substance).^[68]

"Credo", which in classical Latin is used with the accusative case of the thing held to be truthful (and with the dative of the person to whom credence is given),^[69] is here used iii 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 [edit]

17th-century Russian icon illustrating the articles of the creed

Հաւատամք ի մի Աստուած, ի Հայրն ամենակալ, յարարիչն երկնի եւ երկրի, երեւելեաց եւ աներեւութից։

Եւ ի մի Տէր Յիսուս Քրիստոս, յՈրդին Աստուծոյ, ծնեալն յԱստուծոյ Հօրէ, միածին՝ այսինքն յէութենէ Հօր։

Աստուած յԱստուծոյ, լոյս ի լուսոյ, Աստուած ճշմարիտ յԱստուծոյ ճշմարտէ, ծնունդ եւ ոչ արարած։ Նոյն ինքն ի բնութենէ Հօր, որով ամենայն ինչ եղեւ յերկինս եւ ի վերայ երկրի, երեւելիք եւ աներեւոյթք։

Որ յաղագս մեր մարդկան եւ վասն մերոյ փրկութեան իջեալ ի յերկնից՝ մարմնացաւ, մարդացաւ, ծնաւ կատարելապէս ի Մարիամայ սրբոյ կուսէն Հոգւովն Սրբով։

Որով էառ զմարմին, զհոգի եւ զմիտ, եւ զամենայն որ ինչ է ի մարդ, ճշմարտապէս եւ ոչ կարծեօք։

Չարչարեալ, խաչեալ, թաղեալ, յերրորդ աւուր յարուցեալ, ելեալ ի յերկինս նովին մարմնովն, նստաւ ընդ աջմէ Հօր։

Գալոց է նովին մարմնովն եւ փառօք Հօր ի դատել զկենդանիս եւ զմեռեալս, որոյ թագաւորութեանն ոչ գոյ վախճան։

Հաւատամք եւ ի սուրբ Հոգին, յանեղն եւ ի կատարեալն․ Որ խօսեցաւ յօրէնս եւ ի մարգարէս եւ յաւետարանս․ Որ էջն ի Յորդանան, քարոզեաց զառաքեալսն, եւ բնակեցաւ ի սուրբսն։

Հաւատամք եւ ի մի միայն, ընդհանրական եւ առաքելական, Սուրբ Եկեղեցի․ ի մի մկրտութիւն, յապաշխարհութիւն, ի քաւութիւն եւ ի թողութիւն մեղաց․ ի յարութիւնն մեռելոց․ ի դատաստանն յաւիտենից հոգւոց եւ մարմնոց․ յարքայութիւնն երկնից, եւ ի կեանսն յաւիտենականս։

English translation of the Armenian version

Nosotros believe in one God, the Begetter Omnipotent, 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 Merely-begotten, that is of the substance of the Father.

God of God, Light of Light, true God of true God, begotten and not fabricated; 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 the states humanity and for our salvation came downwardly from heaven, was incarnate, became human, was born perfectly of the holy virgin Mary by the Holy Spirit.

Past 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 once again on the third twenty-four hours, ascended into heaven with the aforementioned body, [and] sat at the right manus of the Father.

He is to come up with the same torso and with the celebrity of the Father, to gauge the living and the expressionless; of His kingdom in that location is no finish.

Nosotros believe in the Holy Spirit, the uncreate and the perfect; Who spoke through the Law, the prophets, and the Gospels; Who came down upon the Jordan, preached through the apostles, and lived in the saints.

We believe as well in only Ane, Universal, Churchly, and [Holy] Church building; in i baptism with repentance for the remission and forgiveness of sins; and in the resurrection of the dead, in the everlasting sentence of souls and bodies, in the Kingdom of Heaven and in the everlasting life.^[70]

Other ancient liturgical versions [edit]

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 too past some Byzantine Rite Eastern Catholic Churches. Although the Union of Brest excluded improver of the Filioque, this was sometimes added by Ruthenian Catholics,^[71] whose older liturgical books besides testify the phrase in brackets, and by Ukrainian Catholics. Writing in 1971, the Ruthenian Scholar Fr. Casimir Kucharek noted, "In Eastern Catholic Churches, the Filioque may exist omitted except when scandal would ensue. About of the Eastern Catholic Rites use it."^[72] All the same, in the decades that followed 1971 it has come to be used more rarely.^{[73] [74] [75]}

The versions used by Oriental Orthodoxy and the Church of the Eastward^[76] may differ from the Greek liturgical version in having "We believe", every bit in the original text, instead of "I believe".^[77]

English translations [edit]

The version found in the 1662 Book of Common Prayer is nevertheless unremarkably used past some English speakers, only more modern translations are now more than mutual. The International Consultation on English Texts published an English translation of the Nicene Creed, first in 1970 and so in successive revisions in 1971 and 1975. These texts were adopted by several churches. The Roman Cosmic Church in the U.s.a., which adopted the 1971 version in 1973, and the Cosmic Church in other English language-speaking countries, which in 1975 adopted the version published in that year, connected to utilise them until 2011, when information technology replaced them with the version in the Roman Missal 3rd edition. The 1975 version was included in the 1979 Episcopal Church building (U.s.a.) Book of Common Prayer, but with one variation: in the line "For united states of america men and for our salvation", it omitted the discussion "men".

See also [edit]

• Homoousion
• First 7 ecumenical councils

References [edit]

1. ^ World Encyclopaedia of Interfaith Studies: World religions. Jnanada Prakashan. 2009. ISBN978-81-7139-280-3. In the nigh common sense, "mainstream" refers to Nicene Christianity, or rather the traditions which continue to claim adherence to the Nicene Creed.
2. ^ Seitz, Christopher R. (2001). Nicene Christianity: The Future for a New Ecumenism. Brazos Printing. ISBN978-1-84227-154-4.
3. ^ Chirico, Leonardo De (1 April 2019). "160. Is the Nicene Organized religion the Basis for Ecumenism?". Vatican Files . Retrieved 23 July 2021.
4. ^ "Profession of Religion". Vatican.va.
5. ^ "Code of Catechism Constabulary - IntraText". Vatican.va.
6. ^ ^{a b c d} "Nicene Creed". Encyclopædia Britannica . Retrieved 16 June 2013.
7. ^ Jenner, Henry (1908). "Liturgical Apply of Creeds". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Visitor.
8. ^ "The Nicene Creed - Antiochian Orthodox Christian Archdiocese". Antiochian.org.
9. ^ "The Orthodox Organized religion – Volume I – Doctrine and Scripture – The Symbol of Religion – Nicene Creed". oca.org.
10. ^ [ane] Archived 26 July 2011 at the Wayback Machine "Archbishop Averky Liturgics – The Minor Compline", Retrieved xiv April 2013
11. ^ [2] Archived 26 July 2011 at the Wayback Machine "Archbishop Averky Liturgics – The Symbol of Organized religion", Retrieved 14 April 2013
12. ^ Liddell and Scott: σύμβολον; cf. split tally
13. ^ Symbol. c. 1434, "creed, summary, religious belief," from Fifty.50. symbolum "creed, token, marking," from Gk. symbolon "token, watchword" (applied c. 250 by Cyprian of Carthage to the early credal versions which concluded upwardly as 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" beginning recorded 1590 (in "Faerie Queene"). Symbolic is attested from 1680. (symbol. Online Etymology Lexicon. Douglas Harper, Historian. Accessed: 24 March 2008).
14. ^ Lyman, J. Rebecca (2010). "The Invention of 'Heresy' and 'Schism'" (PDF). The Cambridge History of Christianity. Retrieved 30 November 2015.
15. ^ Wickham, Chris (2009). The Inheritance of Rome: A History of Europe from 400 to m (1st ed.). New York: Viking. pp. 61–62. ISBN978-0-670-02098-0.
16. ^ "Definition of HOMOOUSIAN". www.merriam-webster.com . Retrieved 7 September 2021.
17. ^ "homousian", The Gratis Dictionary , retrieved 7 September 2021
18. ^ Hefele, Karl Joseph von (1894). A History of the Christian Councils: From the Original Documents, to the Shut of the Quango of Nicaea, A.D. 325. T. & T. Clark. p. 275.
19. ^ Leith, John H. (i January 1982). Creeds of the Churches: A Reader in Christian Doctrine, from the Bible to the Present. Westminster John Knox Press. pp. 28–31. ISBN978-0-8042-0526-nine.
20. ^ David Thousand. Gwynn (twenty November 2014). Christianity in the Later Roman Empire: A Sourcebook. Bloomsbury Publishing. p. 68. ISBN978-one-4411-3735-7.
21. ^ "First Council of Nicaea – 325 AD".
22. ^ Bindley, T. Herbert. The Oecumenical Documents of the Religion Methuen & C° 4th edn. 1950 revised by Green, F.W. pp. fifteen, 26–27
23. ^ "Creeds of Christendom, with a History and Critical notes. Volume Ii. The History of Creeds". Ccel.org. Christian Classics Ethereal Library.
24. ^ Kelly J.N.D. Early Christian Creeds Longmans (1963) pp. 217–18
25. ^ Williams, Rowan. Arius SCM (2nd Edn 2001) pp. 69–70
26. ^ Kelly J.Northward.D. Early on Christian Creeds Longmans (1963) pp. 218ff
27. ^ Kelly J.N.D. Early Christian Creeds Longmans (1963) pp. 22–thirty
28. ^ Wilhelm, Joseph (1911). "The Nicene Creed". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. eleven. New York: Robert Appleton Visitor.
29. ^ Both names are common. Instances of the former are in the Oxford Lexicon of the Christian Church and in the Roman Missal, while the latter is used consistently past the Organized religion and Social club Commission. "Constantinopolitan Creed" can also be establish, but very rarely.
30. ^ "Religion Facts, iv of the five Protestant denominations studied agree with the Nicene Creed and the fifth may as well, they merely don't do creeds in general". Retrieved 29 Oct 2014.
31. ^ "Christianity Today reports on a report that shows most evangelicals believe the basic Nicene formulation". Retrieved 29 Oct 2014.
32. ^ Schaff'due south Seven Ecumenical Councils: Second Ecumenical: The Holy Creed Which the 150 Holy Fathers Prepare Forth...
33. ^ ^{a b c} Kelly, J.N.D. Early Christian Creeds Longmans (1960²) pp. 305, 307, 322–31 respectively
34. ^ ^{a b c} Davis, Leo Donald South.J., The First Seven Ecumenical Councils, The Liturgical Printing, Collegeville, Minnesota, 1990, ISBN 0-8146-5616-1, pp. 120–22, 185
35. ^ Kelly, J.N.D. Early Christian Creeds London, 1973
36. ^ ^{a b} Richard Toll, Michael Gaddis (editors), The Acts of the Council of Chalcedon (Liverpool University Printing 2005 ISBN 978-0853230397), p. three
37. ^ "Philip Schaff, The New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. III: commodity Constantinopolitan Creed".
38. ^ It was the original 325 creed, not the ane that is attributed to the 2d Ecumenical Council in 381, that was recited at the Council of Ephesus (The Third Ecumenical Quango. The Quango of Ephesus, p. 202).
39. ^ ^{a b} "NPNF2-14. The Vii Ecumenical Councils". Ccel.org. Christian Classics Ethereal Library.
40. ^ "Creeds of Christendom, with a History and Disquisitional notes. Volume Ii. The History of Creeds". Ccel.org. Christian Classics Ethereal Library.
41. ^ ^{a b c d e} "Greek and Latin Traditions on Holy Spirit". Ewtn.com. Archived from the original on 28 December 2018.
42. ^ "Creeds of Christendom, with a History and Critical notes. Volume Two. The History of Creeds". Ccel.org. Christian Classics Ethereal Library.
43. ^ Schaff, Philip (1877). The Creeds of Christendom, with a History and Critical Notes. Vol. i. New York: Harper & Brothers. pp. 28-29. . See also Creeds of Christendom.
44. ^ "Creed of Nicaea 325 – Greek and Latin Text with English translation". Earlychurchtexts.com.
45. ^ "Nicene Creed Greek Text with English translation". Earlychurchtexts.com.
46. ^ For a different view, see eastward.thousand. Excursus on the Words πίστιν ἑτέραν
47. ^ "Potent'south Greek: 1607. ἐκπορεύομαι (ekporeuomai) – to make to go forth, to become forth". Biblehub.com.
48. ^ St. Gregory of Nazianzus, Oratio 39 in sancta lumina, in Patrologia Graeca, ed. by J.P. Migne, vol. 36, D'Ambroise, Paris 1858, XII, p. 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 represent to the Latin procedens) the Father, not as a Son (οὐχ ὑϊκῶς) nor indeed every bit begotten (γεννητῶς) just as originating (ἐκπορευτῶς)].
49. ^ St. Gregory of Nazianzus, Oration 31 on the Holy Spirit, in Patrologia Graeca, ed. by J.P. Migne, vol. 36, D'Ambroise, Paris 1858, X, p. 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 xv:26], who inasmuch as he has his origin in him, is non a animate being. Inasmuch as he is not begotten, he is not the Son; inasmuch every bit he is the middle of the Unbegotten and the Begotten, he is God].
50. ^ Such as St. Gregory of Nazianzen, as seen in the passage from Oratio 39 cited above.
51. ^ Briefly, Arianism is a Trinitarian heresy that denies the divinity of the Son, the Second Person. Information technology 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 every bit regards their mutual relations. If the Father has the power to communicate the Divine essence to the Holy Spirit (which is the same affair as saying that the Holy Spirit gain – in the Latin sense – from the Father), it follows that the Son must take exactly the same power, since Father and Son are the same in every respect except in their common relation. Denying this (past denying the Filioque), Catholic doctrine would debate, would brand the Son subordinate to the Begetter, as in Arianism.
52. ^ See etymology given in The American Heritage Dictionary of the English: Fifth Edition. 2019
53. ^ "Ordo Missae, eighteen–19" (PDF). Usccb.org.
54. ^ Kehn, North. R. (2009). "Sola Scriptura". Restoring the Restoration Movement: A expect under the Hood at the Doctrines that Divide. LaVergne, TN: Xulon Printing. ISBN978-one-60791-358-0 . Retrieved thirty July 2021.
55. ^ Credo Meditations on Thenicene Creed. Beaker Printing. pp. xiv–xv. ISBN978-0-8272-0592-5 . Retrieved xxx July 2021.
56. ^ Timothy Larsen, Daniel J. Treier, The Cambridge Companion to Evangelical Theology (Cambridge University Printing 2007 ISBN 978-0521846981, p. 4
57. ^ Oaks, Dallin H. (May 1995). Apostasy And Restoration. Ensign. Church building of Jesus Christ of Latter-twenty-four hours Saints.
58. ^ Stephen Chase, Alternative Religions (Ashgate 2003 ISBN 978-0-7546-3410-two), p. 48
59. ^ Charles Simpson, Inside the Churches of Christ (Arthurhouse 2009 ISBN 978-i-4389-0140-4), p. 133
60. ^ "Orthodox Prayer: The Nicene Creed".
61. ^ This version is called the Nicene Creed in Catholic Prayers, Creeds of the Cosmic Church, Roman Cosmic Archdiocese of Brisbane, etc.
62. ^ ^{a b} What the Armenian Church building calls the Nicene Creed is given in the Armenian Church Library, St Leon Armenian Church, Armenian Diaconate Archived 19 Jan 2012 at the Wayback Machine, etc.]
63. ^ E.g., Roman Missal | Apostles' Creed, Wentworthville: Our Lady of Mount Carmel, 2011, retrieved 30 September 2016, Instead of the Niceno-Constantinopolitan Creed, particularly during Lent and Easter Time, the baptismal Symbol of the Roman Church, known as the Apostles' Creed, may be used .
64. ^ 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.
65. ^ Greek Orthodox Archdiocese of America: Liturgical Texts. Greek Orthodox Archdiocese of America. Archived 9 May 2007 at the Wayback Machine
66. ^ Η ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ. Church of Greece.
67. ^ Missale Romanum. The holy see: Administratio Patrimonii Sedis Apostolicae. 2002.
68. ^ Charlton T. Lewis, A Latin Lexicon: substantia
69. ^ Charlton T. Lewis, A Latin Lexicon: credo
70. ^ "Text in Armenian, with transliteration and English language translation" (PDF). Armenianlibrary.com.
71. ^ Shipman, Andrew (1912). "Ruthenian Rite". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. thirteen. New York: Robert Appleton Company.
72. ^ Kucharek, Casimir (1971), The Byzantine-Slav Liturgy of St. John Chrysostom: Its Origin and Evolution, Combermere, Ontario, Canada: Alleluia Press., p. 547, ISBN0-911726-06-three
73. ^ Babie, Paul. "The Ukrainian Greek-Catholic Church in Australia and the Filioque: A Return to Eastern Christian Tradition". Compass.
74. ^ "Pastoral Letter of the Ukrainian Catholic Bureaucracy in Canada, i September 2005" (PDF). Archeparchy.ca.
75. ^ "Mark K. Morozowich, "Pope John Paul Two and Ukrainian Cosmic Liturgical Life: Renewal of Eastern Identity"". Stsophia.u.s.a..
76. ^ Creed of Nicaea (Assyrian Church building of the East)
77. ^ *Nicene Creed (Armenian Churchly Church)
    • The Coptic Orthodox Church: Our Creed (Coptic Orthodox Church)
    • Nicene Creed Archived 26 Jan 2011 at the Wayback Machine (Ethiopian Orthodox Tewahedo Church)
    • The Nicene Creed Archived 23 June 2012 at the Wayback Auto (Malankara Orthodox Syrian Church)
    • The Nicene Creed Archived 7 May 2012 at the Wayback Machine (Syriac Orthodox Church)

Bibliography [edit]

• Ayres, Lewis (2006). Nicaea and Its Legacy . Oxford: Oxford Academy Press. ISBN0-19-875505-viii.
• A. E. Burn, The Council of Nicaea (1925)
• G. Forell, Understanding the Nicene Creed (1965)
• Kelly, John Due north. D. (2006) [1972]. Early Christian Creeds (3rd ed.). London-New York: Continuum. ISBN9780826492166.
• Ritter, Adolf Martin (1965). Das Konzil von Konstantinopel und sein Symbol: Studien zur Geschichte und Theologie des II. Ökumenischen Konzils. Göttingen: Vandenhoeck & Ruprecht. ISBN9783666551185.

External links [edit]

churchbeand1981.blogspot.com

Source: https://en.wikipedia.org/wiki/Nicene_Creed

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