Posted on 07/22/2010 9:04:57 PM PDT by Salvation
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The Nicene Creed is the symbol of belief for Christians in all regions and most denominations. The Nicene Creed is also called the Niceno-Constantinopolitan Creed, because the complete present form of the creed was defined by bishops at the Councils of Nicaea (AD 325) and Constantinople (AD 381). Catholics, Orthodox, and many Protestants accept the ancient Nicene creed. The Nicene creed was written in AD 325 and completed in its present form in AD 381. Over 300 Church leaders from all over the world gathered to write the creed, in response to a heresy called Arianism that denied Jesus was fully God. The Nicene Creed ultimately explains the Church's beliefs about the Trinity, but it also affirms historical realities of Jesus' life. Even though the creed does not directly quote Scripture, it is based on biblical concepts and truths. We have broken the creed down line by line with explanations. This article uses the current official English translation of the Nicene Creed, from the U.S. Catholic Mass. See Appendix below for the revised translation of the Nicene Creed that will soon be used officially in English-speaking countries. We Believe in One GodChristians, like Jews and Muslims, believe that only one God exists. The creed states the assumption of the ancient Shema: Hear O Israel, the Lord our God is one Lord. The current English translation of the creed begins with "we" believe, while the Greek, Latin, and upcoming English translation begin with "I" believe. The latter is more accurate, because reciting the creed is ultimately an individual confession of belief, although the creed also expresses the collective beliefs of the Church. The Father, The AlmightyJesus frequently calls God "Father" in the Scriptures, and this usage tells us that God is a loving God active within His creation. God the Father is the first person (Greek hypostasis, "individual reality"), or distinction, within the Godhead. The Father is the "origin" or "source" of the Trinity. As such, God the Father is often called "God Unbegotten" in early Christian thought. Maker of Heaven and Earth, of All That is Seen and UnseenCatholics believe that God created the visible and invisible elements of the cosmos. Thus, God created everything. Some early sects, the Gnostics and Marcionites, believed that God the Father created the spirit world, but that an "evil" god (called the demiurge) created the similarly evil material world. The creed dispels such a notion. We Believe in One Lord Jesus ChristJesus Christ is the Lord of all. The title Lord means that Jesus is master of all, and has connotations of deity, since the Hebrew word adonai and Greek word kyrios (both meaning Lord) were applied to Yahweh in the Old Testament. However, unlike earthly rulers, Jesus is a friend to the oppressed and a servant. The Only Son of GodJesus is in a unique relationship with God the Father. While Hebrew kings were sons of God symbolically (see Psalm 2), Jesus is the only Son of God by nature. |
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Begotten has the meaning of born, generated, or produced. God the Son is born out of the essence of God the Father. Just as a child shares the same humanness as his or her parents, the Son shares the essential nature of God with the Father. Since God is eternal, the Son, being begotten of God, is also eternal. The Son is often called the Only-Begotten God in early Christian literature, including in John 1:18 in many manuscripts.
God the Son exists in relation to God the Father. The Son is not the Father, but they both are God. Just as a torch is lit one to another, the Father and Son are distinct, but both light. Some Christians, called Sabellians or Modalists, said that the Father, Son, and Holy Spirit were one God who changes roles. So when God creates, he is Father, while on earth, he is Son, and so forth. However, the Scriptures have all three persons, Father, Son, and Holy Spirit, interacting at the same time, as shown at Jesus' baptism. The language of Scripture also suggests that the Father and Son are somehow two as well as one. In John's gospel, the Father and Son testify as two witnesses, not one (John 8:17-18). Related to this, St. Athanasius, writing during the Nicene era, reportedly said that the Father and Son are one as "the sight of two eyes is one." Another illustration is the musical chord. Think of a C-chord. The C, E, and G notes are all distinct notes, but joined together as one chord, the sound is richer and more dynamic than had the notes been played individually. The chords are all equally important in producing the full, dynamic, sound of the chord, but the sound is lacking and thin if one of the notes is left out.
God the Son is not a half-god or inferior to God the Father. God the Son is fully and utterly God, distinct from the Father, yet not divided from the Father. The ancient Arians believed that Jesus could be called god but not true God. In other words, they believed the Logos (the "Word," a popular title for Jesus in early Christian literature) was the first creation of God, necessary to mediate between the unknowable distant God (a concept borrowed from Platonic thought) and creation. Because God knew that the Logos would be perfect, the title god could be bestowed upon the Son "by participation," but "true God" was a title reserved only for the unknowable Father. This is the Ante-Nicene "Logos Theology" of St. Justin and Athenagoras taken to an unintended extreme.
Some Christians today (Jehovah's Witnesses) and in the past (Arians) have suggested that God created Jesus like God would an angel. The creed tells us that just as when a woman gives birth she does not create a child out of nothing, being begotten of God, the Son is not created out of nothing. Since the Son's birth from the Father occurred before time was created, begotten refers to a permanent relationship as opposed to an event within time.
God the Father and God the Son are equally divine, united in substance and will. Father and Son share the same substance or essence of divinity. That is, the Father and Son both share the qualities and essential nature that make one in reality God. However, sharing the same substance does not mean they share identity of person. While certainly an inadequate example, think of three humans: they share a common nature, the essential qualities and essence of humanity, but are not the same person (although unlike the persons of the Trinity, humans do not share one will).
The Bible tells us that through The Son, as Word of God, all things have been created. As Logos, the Son is the agent and artificer of creation.
Jesus came from heaven, from a numinous reality other than our own. While the creed says "down," it is important to remember that our language is limited by time and spatiality. Heaven is not "up," just as God is not a biologically male father. However, due to the limits of language, we are forced to describe heaven symbolically and spatially.
God the Son became incarnate in the person of Jesus of Nazareth. He was born of a virgin through the Holy Spirit. God truly became human in Jesus Christ. Catholics believe that Jesus of Nazareth was and is a real human being, not simply a spirit or ghost. The incarnation of God in Christ is the ultimate act of love, because rather than sending an angel or good human to accomplish the redemption and restoration of creation, God Himself became human. Some religious groups denied that Jesus was born of a virgin, such as the Jewish-influenced Ebionites. The virgin birth seems to be the first doctrine many modern day skeptics reject. Even today, many who say the creed weekly do not believe Mary was a virgin. However, the Catholic Church teaches that the virgin birth is still dogma, i.e. an essential belief.
Jesus died on a cross, suffered as humans do, truly died, and was laid in a tomb. Despite what some critics will level against it, the Nicene Creed is more than just metaphysical speculation, and includes important historical confessions. Notice that in addition to being "true God from true God," Jesus is fully human as well. The early Docetists, named from the Greek word dokeo, "to seem," believed Jesus only seemed to be human, but was not, and simply went through the motions of being human. Thus, when Jesus ate, they said, he only pretended to eat. Docetism was a very early heresy, addressed by the Gospel and Letters of St. John, as well as in St. Ignatius' letters in AD 110.
Jesus was resurrected bodily as the Scriptures say. Just as Jesus truly died, he truly rose from the dead three days later. The bodily resurrection is the keystone of Christian doctrine and experience. However, Jesus was not just physically resuscitated (as was Lazarus), but rather his body was transformed at the resurrection. Rejection of the bodily resurrection is a rejection of the foundation of Catholic Christianity.
In ancient science, heaven was thought to be situated above the sky dome (notice how on a starry night the sky looks like a dome that one could pierce through, if one could get that high, e.g. by building a large tower). So in the Scriptures, Jesus is said to ascend to heaven. Whatever happened that day, Luke had to render the event into his own scientific paradigm, so he said Jesus "went up" to heaven. Again, we are limited by our language and experience of spatiality. Jesus is at the right hand of the Father, i.e. sharing authority with the Father, and not literally sitting next to the Father.
Jesus is coming again to righteously judge the living and dead. His kingdom cannot be destroyed, despite all of humanity's efforts. The creed says Jesus is coming; it does not say when or how, nor does it say to speculate on the date of his return or make money doing so!
The Holy Spirit is also called "Lord." The Holy Spirit sustains our lives as Christians, illuminating us after the new birth. The original Creed of Nicaea simply ended with "We believe in the Holy Spirit." The other additions were approved at the Council of Constantinople in AD 381. However, most scholars believe that the text of the full creed dates prior to this council, and that the bishops simply gave their approval to a local creed already in use. The reason these additions were included in the Nicene Creed is that some Christians of the 4th century denied the full divinity of the Holy Spirit. The names given to these heretics were Macedonians (named after a heretical bishop) or pneumatomachi ("fighters against the Spirit").
The Son is said to be begotten, while the Spirit is said to proceed. Both words convey that the Son and Spirit are in special relationships to the Father, yet also fully divine. The phrase "and the Son," in Latin, filioque, was not in the original text of the creed, but was added in many Western Churches. The addition likely developed over time as a tool against Arians in the Gothic lands. There are theological and historical justifications for the addition or exclusion of the filioque. The Eastern Churches oppose the addition of the filioque, while many Western churches accept it. Actually, despite current division on the matter, the issue has been pretty much theologically resolved. The Catholic Church acknowledges that the Father is the sole source within the Trinity, and admits that "proceeds from the Father and the Son" means "proceeds from the Father through the Son." Catholics also acknowledge that the procession through the Son is not metaphysical, but economic (i.e. describing the Spirit's actions). Also, Eastern Catholics (those Eastern Churches in communion with Rome) do not say the filioque, and remain in full communion with the Catholic Church. The Eastern Orthodox Churches seem willing to allow the interpretation "through the Son," because it does not destroy the monarchy of the Father within the Holy Trinity. However, the filioque remains a major division between Eastern and Western Christianity, mainly because the Western Church added the filioque to the Nicene Creed without Eastern input. It is hoped that this issue will be resolved in the future, as the current environment is far less political than in the past.
The Holy Spirit is God as are the Father and the Son, and worthy of the same worship due to the Father and the Son.
The Spirit inspired the prophets of old, and inspires the Church today.
The creed requires belief in the Catholic (universal) Church, whose origins are ancient and historical, going back to the Apostles themselves. Thus, the Church was built upon the faith and witness of the apostles. This witness survives through Apostolic Succession, wherein apostles appointed leaders, who themselves appointed leaders, a process continuing to this day. This Apostolic line survives today primarily in the Catholic and Orthodox Churches. The Church is "holy" on account of Christ's holiness and grace, and not because its members or leaders are perfect. In fact, at times throughout history, the Church has remained holy in spite of its members.
Catholics believe that sacramentally, through the waters of baptism, God forgives us of our sins, and we are born again. This belief in baptism's saving power is ancient and universally acknowledged in the early Christian writings. If someone has been validly baptized in the name of the Trinity, then that baptism has definitely "taken" and re-baptism is unnecessary.
Christians always hope for the end of this fractured system, when the universe is fully reconciled to God in Christ Jesus. The Nicene Creed seems to affirm both the existence of a soul-filled heaven and the later resurrection of the dead when soul meets glorified body.
We hope you enjoyed this primer on the Nicene Creed. Remember that the Nicene Creed, besides being rooted in Scriptural concepts, is a product of Christian worship and prayer. For example, even before the Nicene Creed was written, Christians regularly baptized converts into the name of the Trinity, and prayed to the Father in the name of the Son, through the Holy Spirit. Being born from prayer and experience, the creed tries not to define God's nature exactly and precisely like a science textbook would describe something. God's exact nature, such as His threeness and His oneness, is something that we are able to begin to grasp, but never fully comprehend. Just as the mind cannot fully comprehend love or joy, neither can the mind fully comprehend God, whose nature and ways are ultimately beyond our comprehension. As such, while the creed is an authoritative framework, it is rooted in mystery. So if someone says he or she fully understands the Trinity, chances are, that person has no clue what the Trinity is actually about. Since the Nicene Creed is rooted in worship and prayer, besides being believed, it is to be lived out. In this vein, please take a look at Prayers to the Trinity.
I believe in one God,
the Father almighty,
maker of heaven and earth,
of all things visible and invisible.
And in one Lord Jesus Christ,
the Only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made,
consubstantial with the Father;
through him all things were made.
For us men and for our salvation
he came down from heaven,
and by the Holy Spirit
was incarnate of the Virgin Mary,
and became man.
For our sake
he was crucified under Pontius Pilate,
he suffered death and was buried,
and rose again on the third day
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.
And in the Holy Spirit, the Lord,
the giver of life, who proceeds
from the Father and the Son,
who with the Father and the Son
is adored and glorified,
who has spoken through the prophets.
And one, holy, catholic
and apostolic Church.
I confess one baptism
for the forgiveness of sins
and I look forward to the resurrection
of the dead and the life of the world to come. Amen
He is both outside it and in it.
The Word became the Son in time, when He became incarnate, God in the flesh.(1Tim.3:16)
In Jn.1:14, it states that the Son was begotten when He became flesh.
So, if the 'Father' gave 'birth' to the Son, that would make the Son less of a God than the Father, since the Son, would have had a beginning, while the Father didn't.
Why should they change that, Christ did descend into Hell.
That is itself a heresy.
Scripture is the final authority, not any church, or creed or tradition.
Who corrected them-Christ did.
And He always used the words of scripture to do so and rebuked them for not knowing or obeying the written word of God.
It appears that we will have to agree to disagree on this. All the tenets of the Nicene Creed are there because the Catholic Church defined it. Of course, it was based on Scripture, but they were counteracting heretics at that time and it all needed to be defined.
Is that so difficult to understand? Or am I being dense here?
Did you read the definition I posted above? Did you delve into any of those links I provided?
Webster 1828
HER’’ESY, n. [Gr. to take, to hold; L. haeresis.]
1. A fundamental error in religion, or an error of opinion respecting some fundamental doctrine of religion....
The Scriptures being the standard of faith, any opinion that is repugnant to its doctrines, is heresy;
If the Father gave birth to the Son in eternity, that would make the Son have a beginning and thus, He would not the eternal 'I AM'.
The Creed places the Son as coming from the Father in eternity, when in fact, they always co-existed together as God.
The only difference between the Arians and those who wrote the Creed is that the Creed writers moved the question into eternity, hoping that would appease the Arians.
Do you have baptism? Who do baptise in the name of?
What does that have to do with the 'eternal sonship' issue?
Do you understand that these Creed writers were saying that one member of the Trinity CAME from another (begotten)?
I found this
"God's perspective on time, revisited
God does not view time the same way we do. Instead, He is above time, and is present at every point in time simultaneously. This was discussed at length in Chapter 1, a discussion which will not be repeated here. However, an application of this principle must here be made to the problem of God's Son being begotten at a fixed time in human history.
Jesus was begotten the Son of God for us on a date which the best scholarship seems to indicate (although the Bible doesn't say) was in approximately 4 BC.
Before that, He had not yet been sent into the world to reveal the Father, to bring deliverance, to rule, or to do any of the other things on our behalf for which He was begotten into our world to do. That is, there is clearly a time before which, as we see time, Jesus was not the begotten Son of God. However, even before Jesus was begotten into our world, into our time, even from the beginning of time God was already present with Mary at the time of Jesus' begetting, and was already present on the day of his resurrection. God had already begotten his Son from the beginning of time, he simply had not been manifested to us, limited as we are by time. The problem of the "preincarnate Christ" exists only for us, not for God; it is a result of our limited frame of reference. Though the incarnation happened at a point in time, Jesus has always been the only begotten of the Father."
http://christian-oneness.org/about-the-Lord/chapter9.html
fortheDeclaration:
Are you a “Oneness” Protestant? as you seem to implicitly rejecting the distinction of the Father, Son and Holy Spirit, which in fact, was a late 2nd/early 3rd century heresy called “Modalism”, also referred to as “Sabellianism.”
Christ is eternally of the Father in his Divine Nature, thus from the same “substance” as the Father [In Greek, homousious, is the term used in the Original Greek, which in Latin was translated consubstantial with the Father]
So Christ, in his Divine Nature was always and there was never a time when he was not, which is what Arius was stating “There was a time when the Father was not a Father, He [The Father] was once alone”, was his argument. THis meant that Christ came into being at a point of time, according to Arianism.
By stating that Christ eternally was begotten of the Father, God from God, begotten, not made, the Nicene Creed refuted Arius. At the Incarnation, human nature was assumed by Christ, his nature was not made. The Holy Spirit also proceeds from the Father [Western version of the Creed stated and the Son], who in relationship is the source of the Trinity, yet because of the union of Father, Son, and Holy Spirit, God is One Divine Substance.
Traditional (from the Ordo Missae) 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. Born of the Father before all ages. God of God, Light of Light, true God of true God. Begotten, not made, of one substance with the Father. By Whom all things were made. Who for us men and for our salvation came down from heaven. And He became flesh by the Holy Ghost of the Virgin Mary: and was made man. He was also crucified for us, suffered under Pontius Pilate, and was buried. And on the third day He rose again according to the Scriptures. He ascended into heaven and sits at the right hand of the Father. He will come again in glory to judge the living and the dead. And of His kingdom there will 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 Son is adored and glorified; and Who spoke through the Prophets. And one holy Catholic and Apostolic Church. I confess one baptism for the forgiveness of sins. And I await the resurrection of the dead. And the life of the world to come. Amen.
A true Trinitarian believes that all three members co-existed together as equals.
None were 'begotten'in eternity.
Christ (as we now know him)in eternity, was the Word, not the Son.
The Sonship of Christ is a function of the Plan, which has a hierarchal structure in the Trinity.
The Word agreed to become the Son in time as part of that Plan.
'Begotten' means to 'born' from the Father, as the article admits, which means the Word would be less then the Father.
The Nicene Creed simply pushes Arianism back into eternity, hoping no one would notice, and then uses a lot of rhetoric to cover up what it is really teaching, that one member of the Trinity preceded another, when it states clearly that in the beginning that the Word was with God and the Word was God.
No one was begotten in eternity.
See what the Creed is saying!
The Word always existed.
There was no begotten in eternity.
The 'Father' didn't precede the other members of the Trinity in eternity, as the Creed states.
That is neo-Platonic nonsense.
The Father is the "origin" or "source" of the Trinity. As such, God the Father is often called "God Unbegotten" in early Christian thought.
The begetting occured in time, when the Word became flesh, the only-begotten Son of God.
That part is wrong, the begetting didn't occur in eternity.
Begotten has the meaning of born, generated, or produced. God the Son is born out of the essence of God the Father. Just as a child shares the same humanness as his or her parents, the Son shares the essential nature of God with the Father. Since God is eternal, the Son, being begotten of God, is also eternal. The Son is often called the Only-Begotten God in early Christian literature, including in John 1:18 in many manuscripts.
This occured in time, not eternity.
“Do you understand that these Creed writers were saying that one member of the Trinity CAME from another (begotten)?”
I’ll refer you to this:
The Eternal Sonship of Christ
Some Evangelicals, such as John MacArthur, J. Oliver Buswell, and the late Walter Martin, have been abandoning the Trinitarian faith as defined by the First Council of Nicaea (A.D. 325). Their abandonment of orthodox Trinitarianism consists in denying the eternal Sonship of Christ, the doctrine that the second person of the Trinity was the Son of God from all eternity. Instead, they claim that the second person of the Trinity only became the Son of God at his incarnation. Apart from the incarnation he was still God, but not the Son, just the second Person.
This teaching destroys the internal relationships within the Trinity, because if the Son was not eternally begotten by the Father then neither did the Spirit eternally proceed from the Father through the Son. It also destroys the Fatherhood of the first person, since without a Son there is no Father. Thus the fundamental familial relations among the persons of the Godhead are destroyed and replaced by mere social relationships, a bare existence of three persons in the Godhead. Prior to the incarnation, there is no longer the Father, the Son, and the Holy Spirit, but simply Number One, Number Two, and Number Three—the numbers themselves being an arbitrary designation.
The Church Fathers who wrote the creeds had a different view. They recognized that the Bible depicts the Son as having his identity as the Son before his incarnation. In 1 John 4:9 we read, that “the love of God was made manifest among us [in] that God sent his only Son into the world, so that we might live through him.” Thus, the second person of the Trinity was already the Son when he was sent into the world.
The same truth is taught under a different analogy in John 1:1,14 where we read, “In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word became flesh and dwelt among us.” Here the Word (i.e., the second person of the Trinity) is pictured as having his identity as the Word from all eternity. Thus, from all eternity the Word of God proceeded from God, just as speech proceeds from a speaker; similarly,
a Son proceeds from his Father. Under both analogies, whether as the Son of God or the Word of God, the second person of the Trinity is depicted as eternally proceeding from the first person of the Trinity.
Of special interest among the following passages are those in which the early Christians wrote of God as Father prior to the incarnation. Such passages imply the role of the second person as Son before the incarnation, since as we have noted, without a Son there is no Father.
http://www.catholic.com/library/Eternal_Sonship_of_Christ.asp
...the gospel he promised beforehand through his prophets in the Holy Scriptures regarding his Son, who as to his human nature was a descendant of David, and who through the Spirit of holiness was declared with power to be the Son of God by his resurrection from the dead: Jesus Christ our Lord.--Romans 1:4Note that his being the son of God in the above passage is a nature or relationship that is distinct from his human birth. His human birth resulted in his being a son of David, not the son of God. His resurrection from the dead declared him as the Son of God.
"For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering."He was God's son who was sent; he didn't become a son by being born as a human.
"But when the time had fully come, God sent his Son, born of a woman, born under law..." Galatians 4:4Again, the sonship and the sending is prior to the birth as a human. Also this same distinction is found in the descriptions Jesus uses of himself in the Gospels as the Son of Man versus the Son of God.
"This is how God showed his love among us: He sent his one and only Son into the world that we might live through him...--I John 4:9"Again the sonship and the sending was prior to and instrumental to his appearance in the world as a human being.
"For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him.--John 3:16&17Again the sonship is prior to the giving and the sending into the world.
"Yes, Lord," she told him, "I believe that you are the Christ, the Son of God, who was to come into the world."--John 11:27The belief was that Christ was the son of God prior to coming into the world not because of coming into the world. This is seen in what Jesus said to his disciples shortly before being arrested and betrayed:
"I came from the Father and entered the world; now I am leaving the world and going back to the Father."--John 16:28Note that he didn't say, "I came from God and, upon entering the world, became his Son and he became a Father; now I am leaving the world where I became his Son and going back to him who formerly was not the Father but, by my act of being born through the incarnation, became the Father.
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