Nicene Creed

The original Nicene Creed was first adopted at the First Council of Nicaea, which opened on 19 June 325. The text ends with anathemas against Arian propositions, preceded by the words: "We believe in the Holy Spirit" which terminates the statements of belief.[17][18][19][20][21]

F. J. A. Hort and Adolf von Harnack argued that the Nicene Creed was the local creed of Caesarea (an important center of Early Christianity)[22] recited in the council by Eusebius of Caesarea. Their case relied largely on a very specific interpretation of Eusebius' own account of the council's proceedings.[23] More recent scholarship has not been convinced by their arguments.[24] The large number of secondary divergences from the text of the creed quoted by Eusebius make it unlikely that it was used as a starting point by those who drafted the conciliar creed.[25] Their initial text was probably a local creed from a Syro–Palestinian source into which they inserted phrases to define the Nicene theology.[26] The Eusebian Creed may thus have been either a second or one of many nominations for the Nicene Creed.

The 1911 Catholic Encyclopedia says that, soon after the Council 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 least 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.[27]

What is known as the "Niceno-Constantinopolitan Creed" or the "Nicene–Constantinopolitan Creed",[28] received this name because it was adopted at the Second Ecumenical Council held in Constantinople in 381 as a modification of the original Nicene Creed of 325. In that light, it also came to be very commonly known simply as the "Nicene Creed". It is the only authoritative ecumenical statement of the Christian faith accepted by the Catholic Church (with the addition of the Filioque), the Eastern Orthodox Church, Oriental Orthodoxy, the Church of the East, much of Protestantism including the Anglican communion.[29][30] (The Apostles' and Athanasian creeds are not as widely accepted.)[5]

It differs in a number of respects, both by addition and omission, from the creed adopted at the First Council of Nicaea. The most notable difference is the additional section:

"And [we believe] in the Holy Ghost, the Lord and Giver-of-Life, who proceedeth from the Father, who with the Father and the Son together is worshipped and glorified, who spake by the prophets. And [we believe] in one, holy, catholic and Apostolic Church. We acknowledge one Baptism for the remission of sins, [and] we look for the resurrection of the dead and the life of the world to come. Amen."[31]

Since the end of the 19th century,[32] scholars have questioned the traditional explanation of the origin of this creed, which has been passed down in the name of the council, whose official acts have been lost over time. A local council of Constantinople in 382 and the Third Ecumenical Council (Council of Ephesus of 431) made no mention of it,[33] with the latter affirming the 325 creed of Nicaea as a valid statement of the faith and using it to denounce Nestorianism. Though some scholarship claims that hints of the later creed's existence are discernible in some writings,[34] no extant document gives its text or makes explicit mention of it earlier than the Fourth Ecumenical Council at Chalcedon in 451.[32][33][35] Many of the bishops of the 451 council themselves had never heard of it and initially greeted it skeptically, but it was then produced from the episcopal archives of Constantinople, and the council accepted it "not as supplying any omission but as an authentic interpretation of the faith of Nicaea".[33] In spite of the questions raised, it is considered most likely that this creed was in fact introduced at the 381 Second Ecumenical Council.[5]

On the basis of evidence both internal and external to the text, it has been argued that this creed originated not as an editing of the original Creed proposed at Nicaea in 325, but as an independent creed (probably an older baptismal creed) modified to make it more like the Nicene Creed.[36] Some scholars have argued that the creed may have been presented at Chalcedon as "a precedent for drawing up new creeds and definitions to supplement the Creed of Nicaea, as a way of getting round the ban on new creeds in Canon 7 of Ephesus".[35] It is generally agreed that the Niceno-Constantinopolitan Creed is not simply an expansion of the Creed of Nicaea, and was probably based on another traditional creed independent of the one from Nicaea.[5][32]

The Third Ecumenical Council (Ephesus) reaffirmed the original 325 version[37] of the Nicene Creed and declared that "it is unlawful for any man to bring forward, or to write, or to compose a different (ἑτέραν) 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 by the council to mean "different", "contradictory", rather than "another".[38] This statement has been interpreted as a prohibition against changing this creed or composing others, but not all accept this interpretation.[38] This question is connected with the controversy whether a creed proclaimed by an ecumenical council is definitive in excluding not only excisions from its text but also additions to it.

In one respect, the Eastern Orthodox Church's received text of the Niceno-Constantinopolitan Creed differs from the earliest text,[39] which is included in the acts of the Council of Chalcedon of 451: The Eastern Orthodox Church uses the singular forms of verbs such as "I believe", in place of the plural form ("we believe") used by the council. Byzantine Rite Eastern Catholic Churches use exactly the same form of the creed, since the Catholic Church teaches that it is wrong to add "and the Son" to the Greek verb "ἐκπορευόμενον", though correct to add it to the Latin "qui procedit", which does not have precisely the same meaning.[40] 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.[41]

The following table, which indicates by [square brackets] the portions of the 325 text that were omitted or moved in 381, and uses italics to indicate what phrases, absent in the 325 text, were added in 381, juxtaposes the earlier (AD 325) and later (AD 381) forms of this creed in the English translation given in Philip Schaff's compilation The Creeds of Christendom (1877).[42]

In the late 6th century, some Latin-speaking churches added the word Filioque ("and the Son") to the description of the procession of the Holy Spirit, in what many Eastern Orthodox Christians have at a later stage argued is a violation of Canon VII of the Third Ecumenical Council, since the words were not included in the text by either the Council of Nicaea or that of Constantinople.[45] This was incorporated into the liturgical practice of Rome in 1014.[40] 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")[46]—which is one of the terms used by St. Gregory of Nazianzus and the one adopted by the Council of Constantinople[40][47][48]—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, "forward;" and cedo, "to go") has no such connotation and simply denotes the communication of the Divine Essence or Substance. In this sense, processio is similar in meaning to the Greek term προϊέναι, used by the Fathers from Alexandria (especially Cyril of Alexandria) as well as others.[40][49] Partly due to the influence of the Latin translations of the New Testament (especially of John 15:26), the term ἐκπορευόμενον (the present participle of ἐκπορεύομαι) in the creed was translated into Latin as procedentem. In time, the Latin version of the creed came to be interpreted in the West in the light of the Western concept of processio, which required the affirmation of the Filioque to avoid the heresy of Arianism.[40][50]

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)".[51]

In the Roman Rite mass, the Latin text of the Niceno-Constantinopolitan Creed, with "Deum de Deo" (God from God) and "Filioque" (and from the Son), phrases absent in the original text, was previously the only form used for the "profession of faith". The Roman Missal now refers to it jointly with the Apostles' Creed as "the Symbol or Profession of Faith or Creed", describing the second as "the baptismal Symbol of the Roman Church, known as the Apostles' Creed".[52]

Some evangelical and other Christians consider the Nicene Creed helpful and to a certain extent authoritative, but not infallibly so in view of their belief that only Scripture is truly authoritative.[53][54] Non-Trinitarian groups, such as the Church of the New Jerusalem, The Church of Jesus Christ of Latter-day Saints and the Jehovah's Witnesses, explicitly reject some of the statements in the Nicene Creed.[55][56][57][58]

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.[64][65]

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, non factum, consubstantiálem Patri:

per quem ómnia facta sunt.

Qui propter nos hómines et propter nostram salútem

descéndit de cælis.

Et incarnátus est de Spíritu Sancto

ex María Vírgine, et homo factus est.

Crucifíxus étiam pro nobis sub Póntio Piláto;

passus et sepúltus est,

et resurréxit tértia die, secúndum Scriptúras,

et ascéndit in cælum, sedet ad déxteram Patris.

Et íterum ventúrus est cum glória,

iudicáre vivos et mórtuos,

cuius regni non erit finis.

Et in Spíritum Sanctum, Dóminum et vivificántem:

qui ex Patre Filióque procédit.

Qui cum Patre et Fílio simul adorátur et conglorificátur:

qui locútus est per prophétas.

Et unam, sanctam, cathólicam et apostólicam Ecclésiam.

Confíteor unum baptísma in remissiónem peccatórum.

Et exspécto resurrectiónem mortuórum,

et vitam ventúri sǽculi. Amen.[66]

The Latin text adds "Deum de Deo" and "Filioque" to the Greek. On the latter see The Filioque Controversy above. Inevitably also, the overtones of the terms used, such as a "παντοκράτορα" (pantokratora) and "omnipotentem", differ ("pantokratora" meaning ruler of all; "omnipotentem" meaning 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 by the Pontifical Council for Promoting Christian Unity in 1996.

Again, the terms "ὁμοούσιον" and "consubstantialem", translated as "of one being" or "consubstantial", have different overtones, being based respectively on Greek οὐσία (stable being, immutable reality, substance, essence, true nature),[67] and Latin substantia (that of which a thing consists, the being, essence, contents, material, substance).[68]

"Credo", which in classical Latin is used with the accusative case of the thing held to be true (and with the dative of the person to whom credence is given),[69] is here used three times with the preposition "in", a literal translation of the Greek "εἰς" (in unum Deum ..., in unum Dominum ..., in Spiritum Sanctum ...), and once in the classical preposition-less construction (unam, sanctam, catholicam et apostolicam Ecclesiam).

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

We believe in one God, the Father Almighty, the maker of heaven and earth, of things visible and invisible.

And in one Lord Jesus Christ, the Son of God, the begotten of God the Father, the Only-begotten, that is of the substance of the Father.

God of God, Light of Light, true God of true God, begotten and not made; of the very same nature of the Father, by Whom all things came into being, in heaven and on earth, visible and invisible.

Who for us humanity and for our salvation came down from heaven, was incarnate, became human, was born perfectly of the holy virgin Mary by the Holy Spirit.

By whom He took body, soul, and mind, and everything that is in man, truly and not in semblance.

He suffered, was crucified, was buried, rose again on the third day, ascended into heaven with the same body, [and] sat at the right hand of the Father.

He is to come with the same body and with the glory of the Father, to judge the living and the dead; of His kingdom there is no end.

We believe in the Holy Spirit, 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 also in only One, Universal, Apostolic, and [Holy] Church; in one baptism with repentance for the remission and forgiveness of sins; and in the resurrection of the dead, in the everlasting judgement of souls and bodies, in the Kingdom of Heaven and in the everlasting life.[70]

The version in the Church Slavonic language, used by several Eastern Orthodox churches is practically identical with the Greek liturgical version.

This version is used also by some Byzantine Rite Eastern Catholic Churches. Although the Union of Brest excluded addition of the Filioque, this was sometimes added by Ruthenian Catholics,[71] whose older liturgical books also show 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 be omitted except when scandal would ensue. Most of the Eastern Catholic Rites use it."[72] However, 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 East[76] may differ from the Greek liturgical version in having "We believe", as in the original text, instead of "I believe".[77]