The Nicene Creed (Greek: ???????? ???????? or, ??? ??????? , Latin: Symbolum Nicaenum ) is a widely used statement of belief in the Christian liturgy. This is called Nicene because it was originally adopted in the city of Nicaea (now znik, Turkey) by the First Council of Nicea in 325. In 381, it was changed at the First Council of Constantinople. , and the modified form is referred to as Nicene or Niceno-Constantinopolitan Creed .
The Oriental Orthodox Church and Assyria use this profession of faith with verbs in the plural of the original ("we believe"), but the Eastern Orthodox and Catholic Churches convert the verb into a single form ("I believe"). Anglicans and many Protestant denominations generally use a single form, but sometimes use the plural.
The Apostles' Creed is also used in Western Latin, but not in the Eastern liturgy. On Sundays and other days, one of these two creeds was recited in the Roman Rite Mass after the homily. The Nicene Creed is also a part of the confession of faith necessary to those who perform important functions in the Catholic Church.
In the Byzantine Rite, the Nicene Creed is sung or recited in the Divine Liturgy, immediately before Anafora (Eucharistic Prayer), and is also recited daily at the time of the Compliance.
Video Nicene Creed
History
The purpose of a creed is to provide a doctrinal statement of true belief or orthodoxy. The Christian aqidah has been created in times of conflict about doctrine: acceptance or rejection of a creed that serves to distinguish believers and belies a particular doctrine or set of doctrines. For that reason, a credo is called in Greek a ???????? (Eng.
The Nicene creed was adopted before the Arian controversy, whose leader, Arius, was a member of the cleric of Alexandria. "Arius objected to Alexander (the bishop of the time) a clear omission in blurring the distinction between Father and Son with his emphasis on the eternal generation". Alexander accused Arius of rejecting the divinity of the Son and also too "Jewish" and "Greek" in his mind. Both Arius and Alexander reject the formula of Gnosticism, Manichaeism, and Sabellian. The Nicene Creed was created as a result of the widespread adoption of Arius's doctrine far beyond Alexandria, to clarify the key teachings of the Christian faith.
The Nicene Creed of 325 explicitly affirms the essential divinity of the Son, which applies to him the term "consubstantial". Version 381 speaks of the Holy Spirit who is worshiped and glorified with the Father and the Son. The Athanasian Creed (not used in Eastern Christianity) explains in more detail the relationship between the Father, the Son and the Holy Spirit. The Apostles' Creed makes no explicit statement of the divinity of the Son and the Holy Spirit, but, in the view of many who use it, the doctrine is implied in it.
Native Nicea Credo 325
The original Nicene creed was first adopted in 325 at the First Council of Nicaea. At that time, the text ends with the words "We believe in the Holy Spirit", after which various anathemas against the Arian proposition are added.
F. J. A. Hort and Adolf Harnack argue that the Nicene creed is the local credo of Caesarea (an important center of early Christianity) read out at the council by Eusebius of Caesarea. Their case relies heavily on the very specific interpretation of Eusebius's own account of the Council's process. More recent scholarship has not been convinced by their argument. The many secondary divergences of the credo text cited by Eusebius make it unlikely that it was used as a starting point by those who drew up its conciliar credo. Their initial texts may be local creeds from Syro-Palestinian sources in which they awkwardly include phrases to define Nicea theology. The Eusebian creed may be one or both of the many nominations for the Nicene Creed.
Soon after the Council of Nicaea, a new formula of faith was drawn up, most of them variations of the Nicea Symbol, to counter the new phase of Arianism. The Catholic Encyclopedia identifies at least four before the Council of Sardica (341), in which the new form is presented and inserted in the Acts of the Council, even though it is not approved.
Niceno-Constantinopolitan Creed
What is known as "Niceno-Constantinopolitan Creed" accepts this name because of the belief that it was adopted at the Second Ecumenical Council held in Constantinople in 381 as a modification of the original Native Creed of 325 In that light, became very well known only as the "Nicene Creed". This is the only ecumenical authoritative statement of the Christian faith accepted by Roman Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, Anglicanism, and main Protestant denominations. (The creatures of the Apostles and Athanasians are not widely accepted.)
It differs in some respects, either by additions or omissions, from the confession adopted at the First Council of Nicaea. The most striking difference is the additional portion "And [we believe] in the Holy Spirit, the Lord and the Giver of Life, who proceed from the Father, who with the Father and Son together are worshiped and glorified, who speak with the prophets, and [we believe] in one Church, holy, Catholic and Apostolic We recognize a Baptism for the remission of sins, [and] we seek the resurrection of the dead and the life of the world to come.
Since the late nineteenth century, scholars have questioned the traditional explanation of the origin of this creed, which has been inherited in the name of the council, whose official acts have disappeared from time to time. A local council of Constantinople in 382 and the third ecumenical council (Ephesus, 431) did not mention it, with the latter reaffirming the acclaim of Nicaea as a legitimate declaration of faith and using it to denounce Nestorianism. Although some scholars claim that the credo's existence guidance can then be seen in several writings, no extant documents provide the text or explicitly mention it earlier than the fourth ecumenical council at Chalcedon in 451. Many of the bishops of the 451 council who have not had heard it and initially welcomed him skeptically, but later produced from the archives of the diocese of Constantinople, and the council accepted it "not as a provision of negligence but as an authentic interpretation of the Nicaea faith". Regardless of the question posed, it is considered very likely that this belief was actually adopted on the ecumenical council of 381 seconds.
On the basis of both internal and external evidence to the text, it has been argued that this belief originated not as an editing of the original Creed proposed in Nicea in 325, but as an independent credo (perhaps an older baptismal belief) modified to make it more like the Nicene Creed. Some scholars believe that the confession of faith may have been presented at Chalcedon as "a precedent for making new creeds and definitions to complement the Nicaea Creed, as a way of overcoming a ban on the new creed in Canon 7 from Ephesus." It is generally agreed that the Niceno-Constantinopolitan Creed is not just an extension of the Nicaea Creed, and may be based on another traditional credo independent of Nicaea.
The third Ecumenical Council (Council of Ephesus 431) reaffirms the original version of the Nicene Creed and states that "it is unlawful for anybody to submit, or write, or to write different (Greek spell lang =" grc " Ancient "> ?????? ) faith as a rival founded by the Holy Father who gathered with the Holy Spirit in Nicea" (ie, 325 creeds). Word ?????? is more precisely translated as used by the Council to mean "different", "contradictory", rather than "other". This statement has been interpreted as a prohibition against changing this belief or making others, but not all of them accept this interpretation. This question is related to the controversy whether the statement proclaimed by the definitive Ecumenical Councils in excluding not only the exclusion of the text but also its addition.
In one sense, the text of the Eastern Orthodox Church accepts the Niceno-Constantinopolitan Creed differing from the earliest texts, which belongs to the act of the Council of Chalcedon 451: The Eastern Orthodox Church uses singular forms of verbs such as "I believe," in plural (" we believe ") is used by the council. The Byzantine Rite The Eastern Catholic Church uses the same form of the Creed, since the Catholic Church teaches that it is wrong to add "and Son" to the Greek verb "????????????" although it is correct to add it to Latin "qui procedit", which does not have the exact same meaning. The form commonly used in Western churches does add "and the Son" as well as the phrase "God of God", which is found in the original 325 Creed.
Comparison between credo 325 and credo 381
The following table, which shows with [square brackets] a section of 325 texts omitted or moved in 381, and using italics to indicate which phrases, not in 325 texts, added in 381, juxtaposed earlier (325) and later (381 AD) of these Creed forms in the English translation given in Philip Schaff's compilation The Creeds of Christendom (1877).
The difference between actual words (in Greek) adopted in 325 and 381 can be presented in the same way, as follows:
Filioque controversy
At the end of the sixth century, several 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 in the later stages of opinion a violation of Canon VII of the Third Ecumenical Council, since the words were not included in the text by the Council of Nicaea or Constantinople. This was incorporated into the practice of the liturgy of Rome in 1014. Filioque eventually became one of the main causes for the East-West Schism in 1054, and the repetitive failure of union efforts.
The Vatican declared in 1995 that, while the words ??? ??? ???? ("and" Son ") will indeed be misguided if used with the Greek verbs ???????????????????????????? ????????????????????????????????????????????????????????????????????????????????????? ??????????????? Constantinople - the word Filioque is not misguided when associated with the Latin verb procedo and the corresponding word processio. While the verbs ??? ???????? (from "coming out" and "coming or going") in Gregory and the other Fathers always means "derived from a cause or principle," the Latin term procedo (from pro , "forward;" and cedo , "to go") has no such connotation and only shows communication from Divine Essence or Substance. In this sense, processio is similar in meaning to the Greek term ????????, used by the Fathers of Alexandria (especially Cyril of Alexandria) and others. Partly because of the influence of the Latin translation of the New Testament (especially from John 15:26), the term ????????????? (the present participle of ???????????) in the credo was translated into Latin as procedentem . In time, the Latin version of the Creed is interpreted in the West in the light of the Western concept of processio, which requires the affirmation of Filioque to avoid heresy of Arianism.
Views about the importance of this credo
The view that the Nicene Creed can serve as a true test of the Christian faith is reflected in the name of the "symbol of faith," given to it in Greek and Latin, when in those languages ​​the word "symbol" means "the mark for identification (by comparison with peers) ", and which continue to be used even in the language where" symbol "no longer has that meaning.
At the Mass of the Roman Rite, the Latin text of the Niceno-Constantinopolitan Creed, with "Deum de Deo" and "Filioque" (and of the Son), a phrase that does not exist in the original text, was previously the only form used for "profession of faith". The Roman Missal now refers to it together with the Apostles 'Apostles Creed as "The Symbol or Profession of Faith or Creed", describing the latter as "The symbol of the baptism of the Roman Church, known as the Apostles' Creed".
The liturgy of ancient churches of Eastern Christianity (Eastern Orthodoxy, Oriental Orthodoxy, Eastern Church and Eastern Catholic Church), using Niceno-Constantinopolitan Credo, never existed in the Apostles' Creed.
While in certain places where the Byzantine Rite is used, the choir or congregation sings the Creed on the Divine Liturgy, in many places the Creed is usually recited by the singer, who in this capacity represents the whole congregation though many, and sometimes all, members of the congregation may join in rhythmic repetition. Where the latter is the practice, it is the custom to invite, as a sign of honor, every outstanding lay member of a church who happens to be present, for example, nobles, a visiting noble, the Mayor, etc., to read the Creed. as a substitute for the singer. This practice stems from the tradition that the prerogative to recite the Creed is Caesar's, speaking for his people.
Some evangelicals and other Christians consider the Nicene Creed to be useful and to some extent authoritative, but it can not be denied so in the view of their belief that only the Bible is truly authoritative. Non-Trinitarian groups, such as the New Jerusalem Church, The Church of Jesus Christ of Latter-day Saints and Jehovah's Witnesses, explicitly reject some of the statements in the Nicene Creed.
Maps Nicene Creed
Ancient liturgical version
There are several designations for two forms of the Nicene creed, some with overlapping meanings:
- Nicene Creed or Creed of Nicaea is used to refer to the original version adopted at First Council of Nicaea (325), to the revised version adopted by the First Council Constantinople (381), to the liturgical text used by the Orthodox Church (with "I believe" rather than "We believe"), to the Latin version which includes the phrases "Deum de Deo" and "Filioque", and for the Armenian version, which is not including "and from the Son", but including "God from God" and many other phrases.
- Niceno-Constantinopolitan credo can be used for the revised version of Constantinople (381) or newer Latin versions or other versions.
- Icons/Symbols of Faith are the usual appointments for the revised version of Constantinople 381 in the Orthodox churches, where this is the only creed used in the liturgy.
- The Profession of Faith from the 318 Fathers refers specifically to the Nicaea version 325 (traditionally 318 bishops took part at the First Council of Nicaea).
- The Profession of Faith 150 Father specifically refers to the version of Constantinople 381 (traditionally, 150 bishops took part at the First Council of Constantinople).
In music settings, especially when sung in Latin, this Credo is usually referred to by his first word, Credo .
This passage is not meant to collect texts from all liturgical versions of the Nicene Creed, and only provide three, Greek, Latin, and Armenian, who have a special interest. Others are mentioned separately, but without text. All ancient liturgical versions, even Greek, differ slightly to some extent from the text adopted by the First Council of Nicaea and Constantinople. The creed was originally written in Greek, because of the location of the two councils.
But even though the board texts have "??????????... ????????????????????????????? ?????????????????????????????????????? ( we believe.. claiming... waiting), The creed that the Byzantine Church tradition uses in their liturgy has "???????... ?????? ?... ???????? "(I believe I am... confessing... waiting), highlighting the personal nature of the Credo reading, the Latin Text, and the singular use, has two additions:" Deum de Deo "and" Filioque "(and of the Son). Armenian texts have more additions, and are included as showing how the ancient church chose to recite the Creed with its various contents.
An English translation of the Armenian text is added; The English translation of the Greek and Latin liturgical texts is given in the English version of the Nicene Creed in current use.
Greek liturgical text
??????? ??? ??? ????, ??????, ????????????, ??????? ??????? ??? ???, ?????? ?? ?????? ??? ???????.
??? ??? ??? ?????? ?????? ???????, ??? ???? ??? ???? ??? ????????, ??? ?? ??? ?????? ?????????? ??? ?????? ??? ?????? Ã, Â ·
??? ?? ?????, ???? ???????? ?? ???? ????????, ?????????? ?? ?????????, ????????? ?? ?????, ?? '?? ?? ????? ???????.
??? ?? '???? ???? ????????? ??? ??? ??? ???????? ???????? ?????????? ?? ??? ??????? ??? ??????????
?? ????????? ????? ??? ?????? ??? ???????? ??? ??????????????.
??????????? ?? ???? ???? ??? ??????? ???????, ??? ??????? ??? ???????.
??? ????????? ?? ????? ????? ???? ??? ??????.
??? ????????? ??? ???? ???????? ??? ??????????? ?? ?????? ??? ??????.
??? ????? ????????? ???? ????? ?????? ?????? ??? ???????, ?? ??? ????????? ??? ????? ?????.
??? ??? ?? ?????? ?? ?????, ?? ??????, ?? ????????,
?? ?? ??? ?????? ?????????????,
?? ??? ????? ??? ??? ????????????????? ??? ??????????????,
?? ??????? ??? ??? ????????.
??? ????, ?????, ????????? ??? ??????????? ?????????.
??????? ?? ???????? ??? ?????? ????????.
???????? ????????? ??????.
??? ???? ??? ????????? ??????.
????.
Latin liturgical version
I believe in one God;
 © the omnipotent Father's books;
FactÃÆ'³rem ca | lis dan Terra |
VisibÃÆ'lium ÃÆ'³mnibus Dan invisibÃÆ'lium.
And in one DÃÆ'³minus Jesus Christ;
 © UNIG failed until infinite,
And Father before ómnibus forever.
, God from God, Light from lÃÆ'ºmine, True God from true God, born,
GÃÆ'Æ'Ã, Â © without bounds, it was not done consubstantiÃÆ'¡lem the Father;
ÃÆ'³mnibus through which they are made.
For us and for our hÃÆ'³mines salÃÆ'ºtem
Descending by ca | lis.
And incarnate is Spà © ritu Sancto
The MarÃa VÃÆ'rgine, and made man.
He was crucified for us under the ÃÆ'Â · third of the PÃÆ'³ntio PilÃÆ'¡to;
Passus, and Sepuletus are,
And resurrection of the mati, secÃÆ'ºndum ScriptÃÆ'ºras,
The ASCA Â © ndit Ca | xteram lis, sit DA Â © from.
Et à © tà © tà © tà © tà © tà © s à © tà © gà © gà © g cum glória,
Iudicère alive and mórrre,
And his kingdom will be endless.
Dan Sparita DÃÆ'³minus Kudus dan vivificÃÆ'¡ntem;
He is from the Father and the Filiáque proc © dit.
Together with Father and Falier and at the same time adorÃÆ'¡tur conglorificÃÆ'¡tur:
Who loc'tus is per prophet.
And I believe one cathÃÆ'³licam and apostÃÆ'³licam EcclÃÆ' Â © Siam.
Confident satu baptÃÆ'sma yang remissiÃÆ'³nem peccatÃÆ'³rum.
The bi  © oto resurrectiÃÆ'³nem mortuÃÆ'³rum;
life VentÃÆ'ºri ever. Amen.
The Latin text adds "Deum de Deo" and "Filioque" to Greek. In the last look at the Filioque controversy above. It can not be denied, the term tones used, such as " ??????????? <(span>" (pantokratora) and "omnipotentem" is different ("pantokratora" which means Ruler of all; "omnipotentem" meaning omnipotent, Almighty). This implication for interpretation " ????????????????????????????? ???????????????????????????????????????? "is the object of research. The Greek and Latin traditions of the Procession of the Holy Spirit were published by the Pontifical Council for Promoting Christian Unity in 1996.
Again, the terms " ????????? " and "consubstantialem", are translated as "one" or "substantial" ", have different nuances, which are based on each of them in Greek ????? (stable creatures, eternal reality, substance, essence , true nature), [3] and Latin substantia (consisting of matter, creature, essence, content, matter, substance).
"Credo", which in classical Latin is used with the accusative case of the right thing (and with the dative of a given believer), is used here three times with the inner word "in", literally Greek translation " ??? "(in unum Deum..., in unum Dominum..., in Spiritum Sanctum...), and once in preposition-less construction classic (unam, sanctam, catholicam et apostolicam Ecclesiam).
Armenian liturgical text
???????? ? ?? ???????,? ????? ????????, ???????? ????? ?? ?????, ????????? ?? ????????????
?? ? ?? ??? ?????? ???????, ?????? ????????, ?????? ????????? ????, ??????? ??????? ???????? ????
??????? ?????????, ???? ? ??????, ??????? ??????? ????????? ???????, ?????? ?? ?? ??????? ???? ???? ? ???????? ???, ???? ??????? ??? ???? ??????? ?? ? ????? ?????, ???????? ?? ???????????
?? ?????? ??? ??????? ?? ???? ????? ????????? ????? ? ???????? ?????????, ????????, ???? ??????????? ? ???????? ????? ?????? ??????? ??????
???? ??? ???????, ????? ?? ????, ?? ???????? ?? ??? ? ? ????, ?????????? ?? ?? ????????
?????????, ??????, ??????, ??????? ????? ?????????, ????? ? ??????? ????? ???????, ????? ??? ???? ????
????? ? ????? ???????? ?? ????? ??? ? ????? ????????? ?? ????????, ???? ?????????????? ?? ??? ???????
???????? ?? ? ????? ?????, ?????? ?? ? ????????? ?? ??????? ?????? ?? ? ???????? ?? ?????????? ?? ??? ? ????????, ???????? ??????????, ?? ???????? ? ????????
???????? ?? ? ?? ?????, ??????????? ?? ??????????, ????? ??????? ? ?? ?????????????????????????????????????????????? ????????? ?? ? ????????? ?????. ? ?????????? ??????? ? ????????? ????????? ?????? ?? ??????? ????????????? ??????, ?? ? ?????? ?????????????
English translation of Armenian version
We believe in one God, the Father Almighty, the maker of heaven and earth, from the visible and invisible.
And in one Lord Jesus Christ, the Son of God, begotten by God the Father, the begotten, which is the essence of the Father.
Lord God, Light of Light, true God from the true God, begotten and not created; from the same Father's character, by Whom everything happens, in heaven and on earth, visible and invisible.
For us humans and for our salvation descend from heaven, incarnate, made man, born perfect from the holy virgin Mary by the Holy Spirit.
By whom He takes the body, the soul, and the mind, and everything that is in man, truly and not in resemblance.
He suffered, was crucified, buried, rose again on the third day, ascended to heaven with the same body, [and] sat at the right hand of the Father.
He will come with the same body and with the glory of the Father, to judge the living and the dead; His kingdom is endless.
We believe in the Holy Spirit, in the unseen and perfect; Who speaks through the Law, the prophets, and the Gospel; Who came upon the Jordan, preached by the apostles, and lived in saints.
We believe in only One, Universal, Apostolic, and [Holy] Church; in one baptism in repentance, for forgiveness, and forgiveness of sins; and in the resurrection of the dead, in the eternal judgment of the soul and body, and the Kingdom of Heaven and in eternal life.
Other ancient liturgical versions
The version in Slavonic Church language, used by some Eastern Orthodox Churches is practically synonymous with the Greek liturgical version.
This version is also used by some Eastern Byzantine Catholic Church Rites. Although the Union of Brest excludes additional Filioque, it is sometimes added by Ruthenian Catholics, whose older litebooks also show paraphrases in parentheses, and by Ukrainian Catholics. Writing in 1971, Ruthenian Scholar Fr. Casimir Kucharek notes, "In the Eastern Catholic Church, Filioque can be eliminated except when the scandal will occur, most of the Eastern Catholic Rites use it." However, in the following decades of 1971 it has been used less frequently.
The versions used by the Oriental Orthodoxy and the Eastern Church differ from the Greek liturgical versions that have "We believe," as in the original text, rather than "I believe."
English translation
Versions found in 1662 Book of Common Prayer are still commonly used by some English speakers, but modern translations are now more common.
The International Consultation on English Text published the English translation of the Nicene Creed, first in 1970 and later 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, adopted in 1975 a version published that year, continued to use it until 2011 after the introduction of The third edition Roman Missal . The 1975 version is included in the Episcopal Church of 1979 (United States) Book of Common Prayer , although with one variation: in the line "For us men and for our salvation", it eliminates the word "man".
For the text of the Nicene Creed published in 1988 by the English Liturgy Liturgy, the substitute body of the International Consultation on the Text of English, see their website. For the text recited in the Roman Catholic Church Rite, see the website of the National Catholic Education Commission of Australia or Youcat, section 29.
See also
- Homoousion
- Seven First Ecumenical Councils
References
Bibliography
- Ayres, Lewis (2006). Nicea and her Legacy . Oxford: 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 Creed . City: Longman Publishing Group. ISBN: 0-582-49219-X.
External links
- Full text from Nicene Creed on Wikisource
- Latin Wikisource Latin has the original text associated with this article: Symbolum NicÃÆ'Â|num Costantinopolitanum
- Greek Wikisource Greek has the original text associated with this article: The Nicene Creed in Greek
- Extensive discussion of the texts of the First Council of Nicea
- Philip Schaff, Creeds of Christendom Volume I: Nicene Creed
- Athanasius, De Decretis or Defense against the Definition of Nicea
- The Roman Catholic Lines-by-Line Explanation of the Nicene Creed
- Nicene creed in the world language
- Essay on the Nicene Creed from the Wisconsin Lutheran Seminary Library
- Modern English translations of documents generated in Nicaea
- "The Nicene Creed", run time 42 minutes, BBC "In Our Time" series of audio history, moderators and historians, Episode 12-27-2007
Source of the article : Wikipedia
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