About the Church of the East
(Nestorian Church)
. . . . What is the Holy Apostolic and Catholic Assyrian Church of the East?
. . When did it begin?
The Church of the East began during the missionary activity which took place in the Apostolic Age. Written records have been traced to the late second century of the Christian era. The numbers of people who belonged to the Church at that time, and the broad area it covered, would indicate that there had been a long period of development and growth, possibly reaching back into the first century and the time of the Apostles. Tradition in the Church of the East dates its founding in the middle of the first century.
. . Where did it begin?
The Church of the East developed first in what was known as the Parthian Empire, and when that empire was overthrown by the Persians in the third century it continued its development under the Persian government. This was the region lying to the east of the Roman border, stretching as far as to India. The exact location of the Church's first congregations cannot be established from the historical record, but it is thought that it began its most serious development in the region of Kh'dayab (Adiabene) in northern Mesopotamia, spreading from there in all directions throughout the empire.
The Assyrian people of upper Mesopotamia have always been an important part of the Church of the East, though historically they were only one ethnic group among many others within the Church. However, today they represent the single surviving cultural grouping. Though the Church moved far beyond its beginnings in upper Mesopotamia, the language of that region (Syriac) remained the language of the Church, and its vocabulary, with a certain amount of Greek added in, was the source of its characteristic theological formulations.
. . How is it organized?
The Church of the East is governed according to the Apostolic model of bishops, presbyters, and deacons. At the turn of the fourth century (c. AD 310) Papa bar Gaggai, the bishop of the capital city of the Persian Empire, Seleucia-Ctesiphon, organized the bishops of the Church in a form which resembled the model developed in the West. He centralized the administration of the Church under his own jurisdiction and assumed the title "Catholicos of the East." From that time on, the bishop of the imperial capital held this office. The Catholicos became the presiding bishop over the entire Church, and his dignity and power were subsequently added to in the fifth century when he received the title "Patriarch". This was done at a general synod called by the Catholicos, Isaac, at Seleucia-Ctesiphon in AD 410. At this synod Marutha, a representative from the Roman Emperor, brought to the assembled bishops the canons and creed of the Council of Nicea, and they were officially approved and received by the Church of the East.
Historically, the Catholicos-Patriarch governed the general synod of the bishops. The general synod was made up of all "Metropolitans" (Archbishops) and bishops. The Metropolitans were in charge of provinces, which each contained four to eight bishops. This historic model no longer exists due to the greatly reduced numbers within the Church and the dislocations of its membership. A bishop is considered legitimate if he has been ordained into the Apostolic succession by at least two (preferably more) other bishops who are themselves properly ordained and in full communion with their fellow bishops. A bishop's legitimacy endures only so long as he himself maintains such full communion.
. . How does it worship?
The Church of the East has a sacramental system which resembles the sacramental systems of the Greek and Latin traditions. The Sacraments of Baptism and Eucharist are primary, and the Sacrament of Holy Orders effects the other Sacraments. Confirmation is administered with Baptism, and Absolution is a benefit of the Eucharist, though Absolution is also administered separately during a common service of Absolution, and is also administered to individuals, with penance, in the case of serious sin. The Sign of the Cross, Unction, and "Holy Leaven" are defined as additional Sacraments.
The central feature of the worship life of the Church of the East is the Eucharist, known in the Syriac language of the Church as the "Qurbana Qaddisha", or "Holy Offering". The liturgy of the Eucharist is attributed to "the Apostles, Addai and Mari, who discipled the East". The liturgy consists of a service for the catechumens and a service for the faithful. The Host is a leavened loaf, and the cup is an equal mixture of wine and water. The baptized faithful receive the body and blood of Christ under both species of bread and wine, and the "real presence" of Christ is understood in the elements. A priest ordained by a bishop in the apostolic succession is required for the Consecration, and a deacon is required to assist the celebrant. A community of worshipping believers must be present at the celebration.
Baptism is administered to infants of Christian families and to new converts. It is not given to those who, for whatever reasons, enter the Church from other Christian bodies and have already been baptized with a Trinitarian formula. Infant baptisms oblige parents and sponsors to rear the child in the Christian faith and to nourish him or her at the altar and within the community of faith. The baptismal liturgy resembles the eucharistic liturgy in form. Following an anointing with oil there is a triple immersion in consecrated water in the name of the Holy Trinity, and a final "sealing", which is Confirmation, with the imposition of hands at the door of the altar.
Matrimony and funeral services consist largely of Psalms, anthems, and blessings. They are lengthy, colorful, and emotional occasions, and reflect ancient customs and usages.
. . What does it believe?
The teaching of the Church of the East is based on the faith of the universal Church as set forth in the Nicene Creed. The mystery of the Holy Trinity and the mystery of the Incarnation are central to its teaching. The church believes in One Triune God: Father, Son, and Holy Spirit. It also believes and teaches that the Only-begotten Son of God, God the Word, became incarnate for us men and for our salvation and became man. The same God the Word, begotten of his Father before all worlds without beginning according to his divinity, was begotten of a mother without a father in the last times according to his humanity, in a body of flesh, with a rational, intelligent, and immortal soul which he took from the womb of the Blessed Virgin Mary and united to himself, making it his very own at the moment of conception. The humanity which he took for his own was assumed by God the Word, who was, thenceforth and for ever, the personal subject of the divine and human natures. His divine and human natures retain their own properties, faculties, and operations unconfusedly, immutably, undividedly, and inseparably.
Therefore, because the divinity and humanity are united in the Person of the same and only Son of God and Lord Jesus Christ, the Church of the East rejects any teaching which suggests that Christ is an "ordinary man" whom God the Word inhabited, like the righteous men and the prophets of old. The Church of the East further rejects any teaching that explicitly or implicitly suggests that there are two Sons, or two Lords, or two Christs in our Lord and Savior Jesus Christ, but we confess one Lord Jesus Christ, the Son of God, who is the same yesterday, today, and forever. The same, through his passion, death, burial, and resurrection, redeemed humanity from the bondage of sin and death, and secured the hope of resurrection and new life for all who put their faith in him, to whom, with his Father and the Holy Spirit, belongs confession, worship, and adoration unto ages of ages. Amen.
A summary view
The Church of the East began in the late Apostolic age, flourished in upper Mesopotamia, and spread quickly throughout the Parthian (later Persian) Empire. Its language is classical Syriac (Aramaic), its government is episcopal, its worship is sacramental and liturgical, its theology is according to the Nicene Creed and the teaching of the fathers of the Church, its customs are Semitic, and its present attitude toward other Christians is ecumenical. It exists in greatest numbers in Iraq, Iran, Syria, and Lebanon, but also in Europe, North America, Australia, and India.
. . When did it begin?
The Church of the East began during the missionary activity which took place in the Apostolic Age. Written records have been traced to the late second century of the Christian era. The numbers of people who belonged to the Church at that time, and the broad area it covered, would indicate that there had been a long period of development and growth, possibly reaching back into the first century and the time of the Apostles. Tradition in the Church of the East dates its founding in the middle of the first century.
. . Where did it begin?
The Church of the East developed first in what was known as the Parthian Empire, and when that empire was overthrown by the Persians in the third century it continued its development under the Persian government. This was the region lying to the east of the Roman border, stretching as far as to India. The exact location of the Church's first congregations cannot be established from the historical record, but it is thought that it began its most serious development in the region of Kh'dayab (Adiabene) in northern Mesopotamia, spreading from there in all directions throughout the empire.
The Assyrian people of upper Mesopotamia have always been an important part of the Church of the East, though historically they were only one ethnic group among many others within the Church. However, today they represent the single surviving cultural grouping. Though the Church moved far beyond its beginnings in upper Mesopotamia, the language of that region (Syriac) remained the language of the Church, and its vocabulary, with a certain amount of Greek added in, was the source of its characteristic theological formulations.
. . How is it organized?
The Church of the East is governed according to the Apostolic model of bishops, presbyters, and deacons. At the turn of the fourth century (c. AD 310) Papa bar Gaggai, the bishop of the capital city of the Persian Empire, Seleucia-Ctesiphon, organized the bishops of the Church in a form which resembled the model developed in the West. He centralized the administration of the Church under his own jurisdiction and assumed the title "Catholicos of the East." From that time on, the bishop of the imperial capital held this office. The Catholicos became the presiding bishop over the entire Church, and his dignity and power were subsequently added to in the fifth century when he received the title "Patriarch". This was done at a general synod called by the Catholicos, Isaac, at Seleucia-Ctesiphon in AD 410. At this synod Marutha, a representative from the Roman Emperor, brought to the assembled bishops the canons and creed of the Council of Nicea, and they were officially approved and received by the Church of the East.
Historically, the Catholicos-Patriarch governed the general synod of the bishops. The general synod was made up of all "Metropolitans" (Archbishops) and bishops. The Metropolitans were in charge of provinces, which each contained four to eight bishops. This historic model no longer exists due to the greatly reduced numbers within the Church and the dislocations of its membership. A bishop is considered legitimate if he has been ordained into the Apostolic succession by at least two (preferably more) other bishops who are themselves properly ordained and in full communion with their fellow bishops. A bishop's legitimacy endures only so long as he himself maintains such full communion.
. . How does it worship?
The Church of the East has a sacramental system which resembles the sacramental systems of the Greek and Latin traditions. The Sacraments of Baptism and Eucharist are primary, and the Sacrament of Holy Orders effects the other Sacraments. Confirmation is administered with Baptism, and Absolution is a benefit of the Eucharist, though Absolution is also administered separately during a common service of Absolution, and is also administered to individuals, with penance, in the case of serious sin. The Sign of the Cross, Unction, and "Holy Leaven" are defined as additional Sacraments.
The central feature of the worship life of the Church of the East is the Eucharist, known in the Syriac language of the Church as the "Qurbana Qaddisha", or "Holy Offering". The liturgy of the Eucharist is attributed to "the Apostles, Addai and Mari, who discipled the East". The liturgy consists of a service for the catechumens and a service for the faithful. The Host is a leavened loaf, and the cup is an equal mixture of wine and water. The baptized faithful receive the body and blood of Christ under both species of bread and wine, and the "real presence" of Christ is understood in the elements. A priest ordained by a bishop in the apostolic succession is required for the Consecration, and a deacon is required to assist the celebrant. A community of worshipping believers must be present at the celebration.
Baptism is administered to infants of Christian families and to new converts. It is not given to those who, for whatever reasons, enter the Church from other Christian bodies and have already been baptized with a Trinitarian formula. Infant baptisms oblige parents and sponsors to rear the child in the Christian faith and to nourish him or her at the altar and within the community of faith. The baptismal liturgy resembles the eucharistic liturgy in form. Following an anointing with oil there is a triple immersion in consecrated water in the name of the Holy Trinity, and a final "sealing", which is Confirmation, with the imposition of hands at the door of the altar.
Matrimony and funeral services consist largely of Psalms, anthems, and blessings. They are lengthy, colorful, and emotional occasions, and reflect ancient customs and usages.
. . What does it believe?
The teaching of the Church of the East is based on the faith of the universal Church as set forth in the Nicene Creed. The mystery of the Holy Trinity and the mystery of the Incarnation are central to its teaching. The church believes in One Triune God: Father, Son, and Holy Spirit. It also believes and teaches that the Only-begotten Son of God, God the Word, became incarnate for us men and for our salvation and became man. The same God the Word, begotten of his Father before all worlds without beginning according to his divinity, was begotten of a mother without a father in the last times according to his humanity, in a body of flesh, with a rational, intelligent, and immortal soul which he took from the womb of the Blessed Virgin Mary and united to himself, making it his very own at the moment of conception. The humanity which he took for his own was assumed by God the Word, who was, thenceforth and for ever, the personal subject of the divine and human natures. His divine and human natures retain their own properties, faculties, and operations unconfusedly, immutably, undividedly, and inseparably.
Therefore, because the divinity and humanity are united in the Person of the same and only Son of God and Lord Jesus Christ, the Church of the East rejects any teaching which suggests that Christ is an "ordinary man" whom God the Word inhabited, like the righteous men and the prophets of old. The Church of the East further rejects any teaching that explicitly or implicitly suggests that there are two Sons, or two Lords, or two Christs in our Lord and Savior Jesus Christ, but we confess one Lord Jesus Christ, the Son of God, who is the same yesterday, today, and forever. The same, through his passion, death, burial, and resurrection, redeemed humanity from the bondage of sin and death, and secured the hope of resurrection and new life for all who put their faith in him, to whom, with his Father and the Holy Spirit, belongs confession, worship, and adoration unto ages of ages. Amen.
A summary view
The Church of the East began in the late Apostolic age, flourished in upper Mesopotamia, and spread quickly throughout the Parthian (later Persian) Empire. Its language is classical Syriac (Aramaic), its government is episcopal, its worship is sacramental and liturgical, its theology is according to the Nicene Creed and the teaching of the fathers of the Church, its customs are Semitic, and its present attitude toward other Christians is ecumenical. It exists in greatest numbers in Iraq, Iran, Syria, and Lebanon, but also in Europe, North America, Australia, and India.
Statement of the Faith
In the Name of the Father of the Son and of the Holy Spirit Amen
بسم الأب والابن والروح القدس، الإله الواحد +
We believe in Sacred Scripture as interpreted by the Holy Church, together with the Seven Undisputed Councils of the Church, together with doctrines believed by the Church as a whole prior to the Great Schism of East and West in 1054, as defining the belief of the Whole Church. Every person who wishes to become a member of the Catholic Church of the East must affirm and belief this Faith as is written in the articles below.
We affirm and believe that the Holy Scriptures of the Old and New Testaments as interpreted by the Church, as containing everything that is necessary for eternal salvation, and as being the rule and ultimate statement of Faith of the Catholic Church of the East.
We accept the Canon of Scripture as handed down to us from of Old Testament.
We believe that the Nicene Creed as the principal creed of the Faith of the Church.
We also recognize the Western Baptismal Creed, commonly called the "Apostles Creed," and the hymn commonly called the "Athanasian Creed" as representing statements of the Nicene Faith of the Church.
We believe that the Nicene Creed is the statement of the belief of the Church and is not subject to interpretation which dismisses as merely allegorical or merely mythological any portion thereof.
We believe in the Seven Sacraments Baptism, Confirmation, Penance, Holy Eucharist, Holy Unction, Holy Matrimony and Holy Order administered with the unfailing use of the traditional outward and visible signs, and the form, matter, ministers and intention received of old.
We believe in the Historic three-fold ministry of Bishops, priests and deacons, and the traditional rights and powers thereof, locally adapted in the methods of its administration according to the needs of the nations in which the Church resides, but historic in form, matter, ministers and intention.
We believe in accordance with the Sacred Scripture and ancient Tradition, only males may be ordained to the Diaconate, Priesthood, or Episcopate of this Church.
We believe that all Bishops who have valid orders and remain in the orthodox faith, are successors of the Apostles, and, while we accord to the Pope of Rome great respect, and primacy of position, professes filial devotion and loyalty to Pope Francis I, the Successor of Saint Peter and the Vicar of Christ on earth.
We believe in the real presence of Our Lord in the Eucharist when the Eucharist is performed by a validly ordained Priest of the Holy Catholic Church, with the elements ordained by Christ, and a valid Canon of the Mass including Christ’s Words of Institution and the Epiklesis to be said during the Holy Sacrifice of the Mass.
We believe that those who receive the Holy Sacraments of the Church unworthily do so to their detriment, but do so without effecting the nature or efficacy of the Sacrament itself.
We believe that the "Sacrifice of the Mass" is a "making present" of Jesus’ One Sacrifice, once offered, forever. Jesus’ Sacrifice is made present on the altar, and, as such, the Mass may be spoken of as a Sacrifice. Therefore, it is appropriate that Masses be offered for the living and the dead, making present to the Church now the One Sacrifice once offered, and making very present the benefits of Christ’s Holy Sacrifice to the benefit of those present at the offering during Holy Mass.
We affirm that the Eucharist is the principal celebration of the Catholic Church of the East; that its celebration of the Eucharist is commanded by the Lord Jesus Christ, and it shall celebrated on Sunday at Holy Mass and daily.
We believe that the unworthiness of a minister of a Sacrament does not invalidate the Sacrament, but, rather, that a Sacrament performed with the proper matter and form, and with the intention of the Church to make such action a Sacrament, remains valid, whether or not the minister is worthy to administer that Sacrament.
We believe that marriage, conducted as a Holy Sacrament, with the full understanding and intention of both parties to make a marriage, is indissoluble except by death. However, we believe that the Church may annul "marriages" which have taken place without full understanding and intention of the parties involved, and counsel that error is made on the side of compassion for those seeking to make marriages after annulment.
We believe in the openness to all of the gifts of the Holy Spirit, including the so-called "Charismata," but finding it unscriptural to require that anyone exercise any particular Charism to be considered a full, believing member of this body. (I Corinthians 12:21) Those who exercise the Charismata are welcome and encouraged to exercise their gifts to the edification of the Church in an orderly, Biblical manner, subject to the godly discipline of the Pastor of the Parish to which they have allegiance of this Church.
We believe in an intermediate state wherein, after death, those who do not die in a state of grace but are destined for Eternal Salvation will be purged of the last stains of sin. We deny that this intermediate state is a place of torture and fear, but affirm that any pains endured in this state are gladly embraced, as they are the pains of releasing our earthly bondage and conforming to the Will of God in all things.
We believe that there is a possibility that some will reject grace, no matter how often it is offered by the Church, and these people freely choose to remain in a state of separation from God through sin. This state of spirit we call "Hell." It is a freely chosen state of the damned to be damned. It is not the will of the Father that anyone will be lost it is the well of men.
We believe that humans are truly endowed with free-will and can freely choose Life in Christ Jesus or death through the rejection of grace.
We believe that the Holy Scriptures are inerrant on all matters of faith and morals.
We believe that people are justified by faith, which is demonstrated in good works and obedient practice. Both faith and works are necessary to the living of a Christian life in the Church.
We believe that there is a "cloud of witnesses," the Saints, whom we may ask to pray for us as one would ask any other member of the Church to pray for. It is an idolatrous practice, however, to ask Saints to give us any material or physical blessing of their own. For, while the prayer of the righteous is very effective (James 5:16), yet every good thing comes from the Father through Jesus Christ (James 1:17).
We believe that Mary, mother of Jesus, was truly the Theotokos, or bearer of the Incarnation of the Second Person of the Trinity. When Mary is called "Mother of God" we truly honor her who gave everything of herself to secure our Salvation. However, the Theotokos is called "Mother of God" in the sense that she bore Jesus Christ, who was and is the Incarnation of the Son, not in the sense that she generated, in any way, the Godhead.
We believe that the prayers of the Blessed Virgin are effective because of her great and unique faith, and because she has a relationship which is unique with God from having been the bearer of the Son. The relationship, which exists between Jesus and His mother, is the same relationship Jesus wants to have with all believers to come to know Him. Mary is unique because of her great faith, and it is this which gives special power to her prayers, and her maternal relationship with the Lord.
We affirm that without Mary there is no Jesus and without Jesus there no Mary in the Church.
We believe that whatsoever is not repugnant to the Catholic Faith, but which aids in belief and devotion, may be believed as pious opinion, but may not be taught as doctrine of the Church.
We believe that faithful in Christian Marriage between a male and a female, free of impediments, is the only legitimate state for sexual expression between individuals.
بسم الأب والابن والروح القدس، الإله الواحد +
We believe in Sacred Scripture as interpreted by the Holy Church, together with the Seven Undisputed Councils of the Church, together with doctrines believed by the Church as a whole prior to the Great Schism of East and West in 1054, as defining the belief of the Whole Church. Every person who wishes to become a member of the Catholic Church of the East must affirm and belief this Faith as is written in the articles below.
We affirm and believe that the Holy Scriptures of the Old and New Testaments as interpreted by the Church, as containing everything that is necessary for eternal salvation, and as being the rule and ultimate statement of Faith of the Catholic Church of the East.
We accept the Canon of Scripture as handed down to us from of Old Testament.
We believe that the Nicene Creed as the principal creed of the Faith of the Church.
We also recognize the Western Baptismal Creed, commonly called the "Apostles Creed," and the hymn commonly called the "Athanasian Creed" as representing statements of the Nicene Faith of the Church.
We believe that the Nicene Creed is the statement of the belief of the Church and is not subject to interpretation which dismisses as merely allegorical or merely mythological any portion thereof.
We believe in the Seven Sacraments Baptism, Confirmation, Penance, Holy Eucharist, Holy Unction, Holy Matrimony and Holy Order administered with the unfailing use of the traditional outward and visible signs, and the form, matter, ministers and intention received of old.
We believe in the Historic three-fold ministry of Bishops, priests and deacons, and the traditional rights and powers thereof, locally adapted in the methods of its administration according to the needs of the nations in which the Church resides, but historic in form, matter, ministers and intention.
We believe in accordance with the Sacred Scripture and ancient Tradition, only males may be ordained to the Diaconate, Priesthood, or Episcopate of this Church.
We believe that all Bishops who have valid orders and remain in the orthodox faith, are successors of the Apostles, and, while we accord to the Pope of Rome great respect, and primacy of position, professes filial devotion and loyalty to Pope Francis I, the Successor of Saint Peter and the Vicar of Christ on earth.
We believe in the real presence of Our Lord in the Eucharist when the Eucharist is performed by a validly ordained Priest of the Holy Catholic Church, with the elements ordained by Christ, and a valid Canon of the Mass including Christ’s Words of Institution and the Epiklesis to be said during the Holy Sacrifice of the Mass.
We believe that those who receive the Holy Sacraments of the Church unworthily do so to their detriment, but do so without effecting the nature or efficacy of the Sacrament itself.
We believe that the "Sacrifice of the Mass" is a "making present" of Jesus’ One Sacrifice, once offered, forever. Jesus’ Sacrifice is made present on the altar, and, as such, the Mass may be spoken of as a Sacrifice. Therefore, it is appropriate that Masses be offered for the living and the dead, making present to the Church now the One Sacrifice once offered, and making very present the benefits of Christ’s Holy Sacrifice to the benefit of those present at the offering during Holy Mass.
We affirm that the Eucharist is the principal celebration of the Catholic Church of the East; that its celebration of the Eucharist is commanded by the Lord Jesus Christ, and it shall celebrated on Sunday at Holy Mass and daily.
We believe that the unworthiness of a minister of a Sacrament does not invalidate the Sacrament, but, rather, that a Sacrament performed with the proper matter and form, and with the intention of the Church to make such action a Sacrament, remains valid, whether or not the minister is worthy to administer that Sacrament.
We believe that marriage, conducted as a Holy Sacrament, with the full understanding and intention of both parties to make a marriage, is indissoluble except by death. However, we believe that the Church may annul "marriages" which have taken place without full understanding and intention of the parties involved, and counsel that error is made on the side of compassion for those seeking to make marriages after annulment.
We believe in the openness to all of the gifts of the Holy Spirit, including the so-called "Charismata," but finding it unscriptural to require that anyone exercise any particular Charism to be considered a full, believing member of this body. (I Corinthians 12:21) Those who exercise the Charismata are welcome and encouraged to exercise their gifts to the edification of the Church in an orderly, Biblical manner, subject to the godly discipline of the Pastor of the Parish to which they have allegiance of this Church.
We believe in an intermediate state wherein, after death, those who do not die in a state of grace but are destined for Eternal Salvation will be purged of the last stains of sin. We deny that this intermediate state is a place of torture and fear, but affirm that any pains endured in this state are gladly embraced, as they are the pains of releasing our earthly bondage and conforming to the Will of God in all things.
We believe that there is a possibility that some will reject grace, no matter how often it is offered by the Church, and these people freely choose to remain in a state of separation from God through sin. This state of spirit we call "Hell." It is a freely chosen state of the damned to be damned. It is not the will of the Father that anyone will be lost it is the well of men.
We believe that humans are truly endowed with free-will and can freely choose Life in Christ Jesus or death through the rejection of grace.
We believe that the Holy Scriptures are inerrant on all matters of faith and morals.
We believe that people are justified by faith, which is demonstrated in good works and obedient practice. Both faith and works are necessary to the living of a Christian life in the Church.
We believe that there is a "cloud of witnesses," the Saints, whom we may ask to pray for us as one would ask any other member of the Church to pray for. It is an idolatrous practice, however, to ask Saints to give us any material or physical blessing of their own. For, while the prayer of the righteous is very effective (James 5:16), yet every good thing comes from the Father through Jesus Christ (James 1:17).
We believe that Mary, mother of Jesus, was truly the Theotokos, or bearer of the Incarnation of the Second Person of the Trinity. When Mary is called "Mother of God" we truly honor her who gave everything of herself to secure our Salvation. However, the Theotokos is called "Mother of God" in the sense that she bore Jesus Christ, who was and is the Incarnation of the Son, not in the sense that she generated, in any way, the Godhead.
We believe that the prayers of the Blessed Virgin are effective because of her great and unique faith, and because she has a relationship which is unique with God from having been the bearer of the Son. The relationship, which exists between Jesus and His mother, is the same relationship Jesus wants to have with all believers to come to know Him. Mary is unique because of her great faith, and it is this which gives special power to her prayers, and her maternal relationship with the Lord.
We affirm that without Mary there is no Jesus and without Jesus there no Mary in the Church.
We believe that whatsoever is not repugnant to the Catholic Faith, but which aids in belief and devotion, may be believed as pious opinion, but may not be taught as doctrine of the Church.
We believe that faithful in Christian Marriage between a male and a female, free of impediments, is the only legitimate state for sexual expression between individuals.
Creed
The Nicene Creed: Symbol of the Catholic Faith
The Nicene Creed is a 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 381. Over 300 bishops from all over the world gathered to write the creed, in response to Arianism, a philosophy that denied Jesus was fully God. The Nicene Creed ultimately explains the Church's teachings 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.
I Believe in One God
Christians, 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 former English translation of the creed began with "we" believe, while the Greek, Latin, and current 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 Almighty
Jesus 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 Things Visible and Invisible
Catholics believe that God created the visible world (created matter) and the invisible one (spiritual world of angels, etc). 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.
I Believe in One Lord Jesus Christ
Jesus Christ is the Lord of all. The title Lord means that Jesus is master of all, and has connotations of deity, since the Hebrew wordadonai 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 Begotten Son of God
Jesus 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.
Born of the Father Before All Ages
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 from God, Light from Light
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.
True God from True God
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.
Begotten, Not Made
Some Christians today (Jehovah's Witnesses) and in the past (Arians) have suggested that Jesus was a creation of God. 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.
Consubstantial (Greek: homoousia) with the Father
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).
Through Him All Things Were Made
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.
For Us Men and for Our Salvation, He Came Down from Heaven
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.
And by the the Holy Spirit, Was Incarnate of the Virgin Mary, and Became Man
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 dogma, i.e. an essential belief.
For Our Sake He Was Crucified Under Pontius Pilate; He Suffered Death, and Was Buried
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.
And Rose Again On the Third Day in Accordance With the Scriptures
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. The word "again" is used because Jesus' first "rising" was his birth. To "rise again" is be alive again.
He Ascended Into Heaven and Is Seated at the Right Hand of the Father
In ancient science, heaven was thought to be "up" and literally 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.
He Will Come Again in Glory to Judge the Living and the Dead and His Kingdom Will Have No End
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!
I Believe in the Holy Spirit, the Lord, the Giver of Life
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").
Who Proceeds from the Father and the Son
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 thefilioque. 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.
Who With the Father and Son Is Adored and Glorified
Since the Holy Spirit is fully God, like the Father and the Son, He is worthy of the same worship and adoration.
Who Has Spoken Through the Prophets
The Spirit inspired the prophets of old, and inspires the Church today.
I Believe in the One Holy Catholic and Apostolic ChurchThe 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.
I Confess One Baptism for the Forgiveness of Sins
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.
And I Look forward the Resurrection of the Dead, and the Life of the World to Come. Amen.
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.
Concluding Remarks
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.
The Nicene Creed is a 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 381. Over 300 bishops from all over the world gathered to write the creed, in response to Arianism, a philosophy that denied Jesus was fully God. The Nicene Creed ultimately explains the Church's teachings 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.
I Believe in One God
Christians, 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 former English translation of the creed began with "we" believe, while the Greek, Latin, and current 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 Almighty
Jesus 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 Things Visible and Invisible
Catholics believe that God created the visible world (created matter) and the invisible one (spiritual world of angels, etc). 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.
I Believe in One Lord Jesus Christ
Jesus Christ is the Lord of all. The title Lord means that Jesus is master of all, and has connotations of deity, since the Hebrew wordadonai 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 Begotten Son of God
Jesus 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.
Born of the Father Before All Ages
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 from God, Light from Light
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.
True God from True God
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.
Begotten, Not Made
Some Christians today (Jehovah's Witnesses) and in the past (Arians) have suggested that Jesus was a creation of God. 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.
Consubstantial (Greek: homoousia) with the Father
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).
Through Him All Things Were Made
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.
For Us Men and for Our Salvation, He Came Down from Heaven
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.
And by the the Holy Spirit, Was Incarnate of the Virgin Mary, and Became Man
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 dogma, i.e. an essential belief.
For Our Sake He Was Crucified Under Pontius Pilate; He Suffered Death, and Was Buried
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.
And Rose Again On the Third Day in Accordance With the Scriptures
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. The word "again" is used because Jesus' first "rising" was his birth. To "rise again" is be alive again.
He Ascended Into Heaven and Is Seated at the Right Hand of the Father
In ancient science, heaven was thought to be "up" and literally 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.
He Will Come Again in Glory to Judge the Living and the Dead and His Kingdom Will Have No End
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!
I Believe in the Holy Spirit, the Lord, the Giver of Life
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").
Who Proceeds from the Father and the Son
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 thefilioque. 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.
Who With the Father and Son Is Adored and Glorified
Since the Holy Spirit is fully God, like the Father and the Son, He is worthy of the same worship and adoration.
Who Has Spoken Through the Prophets
The Spirit inspired the prophets of old, and inspires the Church today.
I Believe in the One Holy Catholic and Apostolic ChurchThe 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.
I Confess One Baptism for the Forgiveness of Sins
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.
And I Look forward the Resurrection of the Dead, and the Life of the World to Come. Amen.
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.
Concluding Remarks
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.