English versions of the Nicene Creed

Last updated

The Nicene Creed, composed in part and adopted at the First Council of Nicaea (325) and revised with additions by the First Council of Constantinople (381), is a creed that summarizes the orthodox faith of the Christian Church and is used in the liturgy of most Christian Churches. This article endeavors to give the text and context of English-language translations.

Contents

Versions in current liturgical use

Ecumenical versions

1975 ecumenical version (ICET)

The International Consultation on English Texts published an English translation of the Nicene Creed, first in 1970 and then 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, which in 1975 adopted the version published in that year, continued to use them until 2011. The 1975 version was included in the 1978 Lutheran Book of Worship, the 1979 Episcopal Church (United States) Book of Common Prayer, though in both cases with one variation: in the line "For us men and for our salvation", they omitted the word "men." The ICET text and the versions adapted by various denominations use the plural "we" form which corresponds to the original text from the Council of Nicea (325 CE) and the Council of Constantinople (381 CE) which begin the creed with Πιστεύομεν (Greek, pisteuomen, "we believe"). This is the ICET version currently used in The Episcopal Church (as of 1979).


We believe in one God,
  the Father, the Almighty,
  maker of heaven and earth,
  of all that is seen and unseen.

We believe in one Lord, Jesus Christ,
  the only Son of God,
  eternally begotten of the Father,
  God from God, Light from Light,
  true God from true God,
  begotten, not made,
  consubstantial to the father.
  Through him all things were made.
  For us and for our salvation
  he came down from heaven:
  by the power of the Holy Spirit
  he became incarnate from the Virgin Mary,
  and was made man.
  For our sake he was crucified under Pontius Pilate;
  he suffered death and was buried.
  On the third day he rose again
  in accordance with the Scriptures;
  he ascended into heaven
  and is seated at the right hand of the Father.
  He will come again in glory to judge the living and the dead,
  and his kingdom will have no end.
 
We believe in the Holy Spirit, the Lord, the giver of life,
  who proceeds from the Father and the Son.
  With the Father and the Son he is worshiped and glorified.
  He has spoken through the Prophets.
  We believe in one holy catholic and apostolic Church.
  We acknowledge one baptism for the forgiveness of sins.
  We look for the resurrection of the dead,
  and the life of the world to come. Amen.
 

—  Episcopal Church Book of Common Prayer (1979), The Book of Common Prayer. New York: Church Hymnal Corporation. 1979. pp. 358–359. Retrieved 2021-11-06.

1988 ecumenical version (ELLC)

The English Language Liturgical Consultation (ELLC), the successor body to ICET, published in 1988 the book Praying Together, [1] which included a revision of the 1975 ICET text. Variations of this text are gaining acceptance among mainline Protestant churches: it is used by the Methodist Church with little if any change, [2] and by the Evangelical Lutheran Church in America. Other denominations use it with modifications that vary between the churches: see, for instance, the discussion within The ELLC Texts: A Survey of Use and Variation, which does not include recent use of the ELLC text by the ELCA in Evangelical Lutheran Worship (2006).

Catholic Church

Roman Catholic Church

The translation for use in Mass of the Roman Rite is found in the Order of Mass. It begins with "Credo" – "I believe" – and is a personal (not congregational) affirmation of faith. The Nicene Creed as found on the United States Conference of Catholic Bishops website is as follows:

I believe in one God,
the Father almighty,
maker of heaven and earth,
of all things visible and invisible.

I believe in one Lord Jesus Christ,
the Only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial with the Father;
through him all things were made.
For us men and for our salvation
he came down from heaven,
and by the Holy Spirit was incarnate of the Virgin Mary,
and became man.
For our sake he was crucified under Pontius Pilate,
he suffered death and was buried,
and rose again on the third day
in accordance with the Scriptures.
He ascended into heaven
and is seated at the right hand of the Father.
He will come again in glory
to judge the living and the dead
and his kingdom will have no end.

I believe in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father and the Son,
who with the Father and the Son is adored and glorified,
who has spoken through the prophets.

I believe in one, holy, catholic and apostolic Church.
I confess one Baptism for the forgiveness of sins
and I look forward to the resurrection of the dead
and the life of the world to come. Amen. [3]

Within the Latin Church, the Ordinariate Form of the Roman Rite uses the following translation, taken from the Book of Common Prayer :

I believe in one God,
the Father Almighty,
maker of heaven and earth,
and of all things visible and invisible;

And in one Lord Jesus Christ,
the Only Begotten Son of God,
begotten of his Father before all worlds,
God of God, Light of Light,
very God of very God,
begotten, not made,
being of one substance with the Father;
by whom all things were made;
who for us men and for our salvation
came down from heaven,
and was incarnate by the Holy Ghost of the Virgin Mary,
and was made man;
and was crucified also for us under Pontius Pilate;
he suffered and was buried;
and the third day he rose again according to the Scriptures,
and ascended into heaven,
and sitteth on the right hand of the Father;
and he shall come again, with glory,
to judge both the living and the dead;
whose kingdom shall have no end.

And I believe in the Holy Ghost the Lord, the Giver of Life,
who proceedeth from the Father and the Son;
who with the Father and the Son together is worshipped
  and glorified;
who spoke by the Prophets.
And I believe one holy Catholic and Apostolic Church;
I acknowledge one Baptism for the remission of sins;
and I look for the resurrection of the dead,
and the life of the world to come. Amen. [4]

An explanation of the Creed can be found in the Catechism of the Catholic Church .

Ruthenian Catholic Church

The Ruthenian Catholic Church, a sui iuris Eastern Catholic Church, uses a text which was previously found on their website but has now been archived. [5]

It is as follows:

I believe in one God, the Father Almighty, Creator of heaven and earth, of all things visible and invisible;

and in one Lord Jesus Christ, Son of God, the only-begotten, born of the Father before all ages. Light from light, true God from true God, begotten, not made, one in essence with the Father; through Him all things were made.

For us and for our salvation, he came down from heaven and was incarnate from the Holy Spirit and the Virgin Mary, and became man.

He was crucified for us under Pontius Pilate, and suffered and was buried. He rose on the third day according to the scriptures. He ascended into heaven and is seated at the right hand of the Father,

and he is coming again in glory to judge the living and the dead, and his kingdom will have no end.

And in the Holy Spirit, the Lord, the Creator of Life, who proceeds from the Father.

Together with the Father and the Son he is worshiped and glorified; he spoke through the prophets.

In one, holy, catholic and apostolic Church.

I profess one baptism for the remission of sins. I expect the resurrection of the dead and the life of the world to come. Amen.

Ukrainian Catholic Church

The Ukrainian Catholic Church, a sui iuris Eastern Catholic Church professes the Nicene Creed in the following way:

I believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is seen and unseen.

I believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father. Light from Light, true God from true God, begotten, not made, one in being with the Father. Through Him all things were made.

For us men and for our salvation He came down from heaven: by the power of the Holy Spirit He was born of the Virgin Mary, and became man.

For our sake He was crucified under Pontius Pilate; He suffered, died, and was buried. On the third day He rose again in fulfillment of the Scriptures; He ascended into heaven and is seated at the right of the Father.

He will come again in glory to judge the living and the dead, and His kingdom will have no end.

I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father [and the Son].

With the Father and the Son He is worshipped and glorified. He has spoken through the Prophets.

I believe in one, holy, catholic, and apostolic Church.

I acknowledge one baptism for the forgiveness of sins. I look for the resurrection of the dead, and the life of the world to come. Amen.

Oriental Orthodox Churches

Malankara Orthodox Syrian Church and Jacobite Syrian Christian Church

The Malankara Orthodox Syrian Church has an English translation of the Nicene Creed. It goes as follows:

We believe in One True God,
The Father Almighty, Maker of heaven and earth and of all things visible and invisible;
And in the One Lord Jesus Christ, the Only-Begotten Son of God, begotten of the Father before all world, Light of Light, True God of True God, begotten, not made, being of one essence with the Father, and by Whom all things were made; Who for us men and for our salvation came down from heaven;
†And was incarnate of the Holy Spirit and of the Holy Virgin Mary, Mother of God, and became man;
†And was crucified for us in the days of Pontius Pilate and suffered, and died, and was buried;
†And on the third day, He rose again according to His will, and ascended into heaven, and sits at the right hand of the Father, and shall come again in His great glory to judge both the living and the dead, whose kingdom shall have no end;
And in the one Living Holy Spirit, the life-giving Lord of all, Who proceeds from the Father, and Who with the Father and the Son is worshipped and glorified, Who spoke through the prophets and apostles;
And in the One, Holy Catholic and Apostolic Church; and we confess one baptism for the remission of sins, and look for the resurrection of the dead and the new life in the world to come. Amen. [6]

Mar Thoma Syrian Church

We believe in one true God, the Father Almighty.

Maker of heaven and earth and of all things visible and invisible.

We believe in one Lord Jesus Christ, the only begotten Son of God, begotten of the Father before all the world. Light of Light, very God of very God, begotten, not made: who for us men and for our salvation came down from heaven and was incarnate by the Holy Spirit of the Virgin Mary, and was made man. He was crucified also for us in the days of Pontius Pilate. Suffered and died was buried. The third day He rose again by His Father’s holy will, ascended into heaven and sits at the right hand of the Father. He will come again with glory to judge both the living and the dead and of His kingdom, there will be no end.

We believe in the Holy Spirit, the Lord and giver of life, who proceeds from the Father, who with the Father and Son together is worshiped and glorified, who spoke by the prophets and apostles.

We believe in one, holy, catholic and apostolic church; we acknowledge one baptism for the remission of sins and look forward to the resurrection of the dead and the new life of the world to come. Amen.[ citation needed ]

Eastern Orthodox Churches

The text used by the Orthodox Church in America may be found at their website. [7]

The text used by the Greek Orthodox Archdiocese of America may be found at their website. [8]

The text used by the Antiochian Orthodox Christian Archdiocese of North America may be found at their website. [9]

The text used by the Russian Orthodox Church Outside Russia is: [10]

I believe in one God, the Father Almighty, Maker of Heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, the Only-begotten, begotten of the Father before all ages; Light of Light: true God of true God; begotten, not made; of one essence with the Father, by Whom all things were made; Who for us men, and for our salvation, came down from the heavens, and was incarnate of the Holy Spirit and the Virgin Mary, and became man; And was crucified for us under Pontius Pilate, and suffered, and was buried; And arose again on the third day according to the Scriptures; And ascended into the heavens, and sitteth at the right hand of the Father; And shall come again, with glory, to judge both the living and the dead; Whose kingdom shall have no end. And in the Holy Spirit, the Lord, the 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. In One, Holy, Catholic, and Apostolic Church. I confess one baptism for the remission of sins. I look for the resurrection of the dead, And the life of the age to come. Amen.

Anglican Communion

The 1979 Book of Common Prayer of the Episcopal Church in the United States of America version has the 1975 ecumenical (ICET) version (see above). [11] The version in the Church of England's Common Worship of 2000 is the 1988 ecumenical (ELLC) version, but amended at the Incarnatus to read: "was incarnate from the Holy Spirit and the Virgin Mary, and was made man." [12] The Anglican Church of Canada's Book of Alternative Services (1985) uses the 1975 ICET version, but unusually, it omits the Filioque ("and the Son") phrase in accordance with the 1978 Lambeth Conference Statement, and the Anglican-Orthodox Joint Doctrinal Commission. [13] But in many churches of the Anglican Communion the version in the 1662 Book of Common Prayer is still the one in use:

I believe in one God the Father Almighty,
Maker of heaven and earth,
And of all things visible and invisible:
And in one Lord Jesus Christ, the only-begotten Son of God,
Begotten of his Father before all worlds,
God of God, Light of Light,
Very God of very God,
Begotten, not made,
Being of one substance with the Father,
By whom all things were made;
Who for us men, and for our salvation came down from heaven,
And was incarnate by the Holy Ghost of the Virgin Mary,
And was made man,
And was crucified also for us under Pontius Pilate.
He suffered and was buried,
And the third day he rose again according to the Scriptures,
And ascended into heaven,
And sitteth on the right hand of the Father.
And he shall come again with glory to judge both the quick and the dead:
Whose kingdom shall have no end.
And I believe in the Holy Ghost,
The Lord and giver of life,
Who proceedeth from the Father and the Son,
Who with the Father and the Son together is worshipped and glorified,
Who spake by the Prophets.
And I believe one Catholick and Apostolick Church.
I acknowledge one Baptism for the remission of sins.
And I look for the Resurrection of the dead,
And the life of the world to come.
Amen. [14]

The version above, except with modernized spelling of "Catholic" and "Apostolic", is found in the 1928 (American) Book of Common Prayer, and in the Anglo-Catholic devotional manual Saint Augustine's Prayer Book (1947 and 1967 editions). The 1979 American Book of Common Prayer, in the celebration of The Holy Eucharist: Rite One, provides for the use of either the 1975 ICET version or the traditional version, identical to that found in the 1928 Prayer Book.

Lutheran churches

The version in Evangelical Lutheran Worship (2006) of the Evangelical Lutheran Church in America (ELCA) and the Evangelical Lutheran Church in Canada (ELCIC) is the 1988 ecumenical (ELLC) version. But the Lutheran Service Book (2006) of the Lutheran Church–Missouri Synod (LCMS) and the Lutheran Church–Canada (LCC) uses that of the 1662 Book of Common Prayer with slight changes, substituting the word "Christian" for "catholic" and modernizing the spelling of the word "apostolic", with changes in capitalization of this and other words, and with "Holy Spirit" in place of "Holy Ghost". [15]

The Missouri Synod uses the following for the Nicene Creed:

I believe in one God, the Father Almighty, maker of heaven and earth and of all things visible and invisible.
And in one Lord Jesus Christ, the only‐begotten Son of God, begotten of His Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made; who for us men and for our salvation came down from heaven and was incarnate by the Holy Spirit of the virgin Mary and was made man; and was crucified also for us under Pontius Pilate. He suffered and was buried. And the third day He rose again according to the Scriptures and ascended into heaven and sits at the right hand of the Father. And He will come again with glory to judge both the living and the dead, whose kingdom will have no end.
And I believe in the Holy Spirit, the Lord and giver of life, who proceeds from the Father and the Son, who with the Father and the Son together is worshiped and glorified, who spoke by the prophets. And I believe in one holy Christian and apostolic Church I acknowledge one Baptism for the remission of sins, and I look for the resurrection of the dead and the life of the world to come. Amen.

[16]

Presbyterian churches

The Trinity Hymnal of 1990, published by the Presbyterian Church in America and the Orthodox Presbyterian Church, contains an updated language version of the 1662 Book of Common Prayer translation; this is used by those denominations and some others. [17]

The Presbyterian Church (U.S.A.) uses a slightly different version as subscribed in their Book of Confessions. [18]

"We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and unseen.

We believe in one Lord, Jesus Christ, the only son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God. begotten, not made, of one Being with the Father; through him all things were made. For us and for our salvation, he came down from heaven, was incarnate of the Holy Spirit and the Virgin Mary and became truly human. For our sake he was crucified under Pontius Pilate; he suffered death and was buried. On the third day he rose again in accordance with the Scriptures; he ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end.

We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is worshipped and glorified, who has spoken through the prophets. We believe in one holy catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for the resurrection of the dead, and the life of the world to come. Amen."

Liturgical versions no longer in use

1973 draft ICET text

While working towards the 1975 ecumenical text given above, the International Consultation on English Texts (ICET) published a version, which the Roman Catholic Church in the United States adopted in its English version of the Roman Missal, in use from 1973 to 2011.

"One in Being with the Father" (1973), which, when spoken, could be confused with "one, in being with the Father", was replaced in the 1975 version by "of one Being with the Father".

"He was born of the Virgin Mary, and became man" was altered in 1975 to "He became incarnate from the Virgin Mary, and was made man": neither Greek "σαρκωθέντα" nor Latin "incarnatus" means "born", and the 1973 text linked hominization ("became man") with birth ("he was born").

"He suffered, died, and was buried" was replaced in 1975 by "he suffered death and was buried": "παθόντα" in Greek and "passus" in Latin are indicative of a suffering demise; but the 1973 text inserted an extra verb, "died", not present in the original Greek or Latin.

Versions by scholars

Philip Schaff

Nicene Creed as adopted in 325

We believe in one God, the Father Almighty, Maker of all things visible and invisible.
And in one Lord Jesus Christ, the Son of God, begotten of the Father the only-begotten; that is, of the essence of the Father, God of God, Light of Light, very God of very God, begotten, not made, being of one substance (ὁμοούσιον) with the Father; by whom all things were made both in heaven and on earth; who for us men, and for our salvation, came down and was incarnate and was made man; he suffered, and the third day he rose again, ascended into heaven; from thence he shall come to judge the quick and the dead.
And in the Holy Ghost.
But those who say: 'There was a time when he was not;' and 'He was not before he was made;' and 'He was made out of nothing,' or 'He is of another substance' or 'essence,' or 'The Son of God is created,' or 'changeable,' or 'alterable'—they are condemned by the holy catholic and apostolic Church. [19]

Nicene Creed as altered in 381

I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.
I believe in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds (æons), Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made; who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man; he was crucified for us under Pontius Pilate, and suffered, and was buried, and the third day he rose again, according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father; from thence he shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.
And in the Holy Ghost, the Lord and Giver of life, who proceedeth from the Father, who with the Father and the Son together is worshiped and glorified, who spake by the prophets. In one holy catholic and apostolic Church; we acknowledge one baptism for the remission of sins; we look for the resurrection of the dead, and the life of the world to come. Amen. [19]

J.N.D. Kelly

... Whom all things came into being, things in heaven and things on earth, Who because of us men and because of our salvation came down and became incarnate, becoming man, suffered and rose again on the third day, ascended to the heavens, will come to judge the living and the dead;
And in the Holy Spirit.
But as for those who say, There was when He was not, and, Before being born he was not, and that He came into existence out of nothing, or who assert that the Son of God is of a different hypostasis or substance, or is subject to alteration or change – these the Catholic and apostolic Church anathemizes. [20]

A translation of the 381 version may also be found in Kelly's Early Christian Creeds. [21]

Mingana's translation of Theodore of Mopsuestia (Creed of 325)

I believe in one God, Father Almighty, Creator of all things visible and invisible.
And in one Lord Jesus Christ the Only Begotten Son of God, the first-born of all the creatures.
Who was born before all the worlds, and not made.
True God of true God.
Consubstantial with the Father.
By Whom the worlds were made and all things were created.
Who for us children of men and for our salvation came down from heaven, was incarnate and became a man.
And was born of the Virgin Mary and crucified in the days of Pontius Pilate.
And was buried and rose the third day according to the Scriptures.
And ascended into heaven and sat at the right hand of God.
And He shall come again to judge the living and the dead.
And in the Holy Spirit. [22]

Samuel Noble's translation of Al-Majdalus (Creed of 381)

We believe in one God, Father almighty, the Creator of heaven and earth, what is seen and what is not seen.
We believe in one Lord, Jesus Christ, the only son of God, begotten from the Father before all ages
Light from light, true God from true God, begotten, not created, equal to the Father in essence
who for the sake of us men and for the sake of our salvation came down from heaven
and became incarnate of the Holy Spirit and the Virgin Mary.
He suffered and was buried
and rose on the third day.
He ascended into heaven and sits at the right hand of the Father in the heights
and He will also come in glory to judge the living and the dead, whose kingdom has no passing away or end.
We believe in the Holy Spirit, the Lord, the giver of life, who proceeds, whom we worship and glorify with the Father and the Son, who speaks in the prophets.
We confess one baptism for the forgiveness of sins.
We hope for the resurrection of the dead and the life of the age to come, amen [23]

Versions used in prayer books but not in proper liturgy

A Catholic prayer book of 1850

I believe in one God, the Father almighty, Maker of heaven and earth, and of all things visible and invisible.
And in one Lord Jesus Christ, the only-begotten Son of God, born of the Father before all ages. God of God; Light of Light; true God of true God; begotten not made; consubstantial with the Father, by whom all things were made. Who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary: and was made man. He was crucified also for us, suffered under Pontius Pilate, and was buried. The third day he rose again according to the Scriptures; and ascended into heaven, and sitteth at the right hand of the Father: and he shall come again with glory to judge both the living and the dead: of whose kingdom there shall be no end.
And I believe in the Holy Ghost, the Lord and life-giver, who proceedeth from the Father and the Son: who together with the Father and the Son is adored and glorified; who spake by the prophets. And one holy Catholic and Apostolic Church. I confess one baptism for the remission of sins. And I look for the resurrection of the dead, and the life of the world to come. Amen. [24]

Note the linking of "under Pontius Pilate" with "suffered", not with "was crucified".

Related Research Articles

Arianism is a Christological doctrine considered heretical by all modern mainstream branches of Christianity. It is first attributed to Arius, a Christian presbyter who preached and studied in Alexandria, Egypt. Arian theology holds that Jesus Christ is the Son of God, who was begotten by God the Father with the difference that the Son of God did not always exist but was begotten/made before time by God the Father; therefore, Jesus was not coeternal with God the Father, but nonetheless Jesus began to exist outside time.

The Apostles' Creed, sometimes titled the Apostolic Creed or the Symbol of the Apostles, is a Christian creed or "symbol of faith".

<span class="mw-page-title-main">Nicene Creed</span> Statement of belief adopted at the First Ecumenical Council in 325

The Nicene Creed, also called the Creed of Constantinople, is the defining statement of belief of Nicene Christianity and in those Christian denominations that adhere to it.

<span class="mw-page-title-main">Trinity</span> Christian doctrine that God is three persons

The Trinity is the Christian doctrine concerning the nature of God, which defines one God existing in three, coeternal, consubstantial divine persons: God the Father, God the Son and God the Holy Spirit, three distinct persons (hypostases) sharing one essence/substance/nature (homoousion).

A doxology is a short hymn of praises to God in various forms of Christian worship, often added to the end of canticles, psalms, and hymns. The tradition derives from a similar practice in the Jewish synagogue, where some version of the Kaddish serves to terminate each section of the service.

<span class="mw-page-title-main">God the Father</span> Title given to God in various religions

God the Father is a title given to God in Christianity. In mainstream trinitarian Christianity, God the Father is regarded as the first Person of the Trinity, followed by the second person, Jesus Christ the Son, and the third person, God the Holy Spirit. Since the second century, Christian creeds included affirmation of belief in "God the Father ", primarily in his capacity as "Father and creator of the universe".

<span class="mw-page-title-main">Absolution</span> Traditional theological term for the forgiveness experienced by Penance

Absolution is a theological term for the forgiveness imparted by ordained Christian priests and experienced by Christian penitents. It is a universal feature of the historic churches of Christendom, although the theology and the practice of absolution vary between Christian denominations.

<i>Exsultet</i> Hymn of praise sung in the Christian liturgies of Easter

The Exsultet, also known as the Easter Proclamation, is a lengthy sung proclamation delivered before the paschal candle, ideally by a deacon, during the Easter Vigil in the Roman Rite of Mass. In the absence of a deacon, it may be sung by a priest or by a cantor. It is sung after a procession with the paschal candle before the beginning of the Liturgy of the Word. It is also used in Anglican and various Lutheran churches, as well as other Western Christian denominations.

The rule of faith is the name given to the ultimate authority in Christian belief or fundamental hermeneutic (interpretive) standard. It was used by Early Christian writers such as Tertullian. The phrase is sometimes used for early creeds.

<span class="mw-page-title-main">Incarnation (Christianity)</span> Belief that Jesus was made flesh by being conceived in the womb of a woman

In Christian theology, the incarnation is the belief that the pre-existent divine person of Jesus Christ, God the Son, the second person of the Trinity, and the Logos, "was made flesh" by being conceived in the womb of a woman, the Virgin Mary, also known as the Theotokos. The doctrine of the incarnation then entails that Jesus was at the same time both fully God and fully human.

The Old Roman Symbol, or Old Roman Creed, is an earlier and shorter version of the Apostles’ Creed. It was based on the 2nd-century Rule of Faith and the interrogatory declaration of faith for those receiving Baptism, which by the 4th century was everywhere tripartite in structure, following Matthew 28:19, which is part of the Great Commission.

The Divine Service is a title given to the Eucharistic liturgy as used in the various Lutheran churches. It has its roots in the Pre-Tridentine Mass as revised by Martin Luther in his Formula missae of 1523 and his Deutsche Messe of 1526. It was further developed through the Kirchenordnungen of the sixteenth and seventeenth centuries that followed in Luther's tradition.

<span class="mw-page-title-main">Baptismal vows</span> Renunciations required of an adult candidate for baptism

Baptismal vows are the renunciations required of an adult candidate for baptism just before the sacrament is conferred. In the case of an infant baptism they are given by the godparents (sponsors) or parents themselves. In many Christian denominations, the taking of baptismal vows incorporates a person into church membership.

<span class="mw-page-title-main">Thanksgiving after Communion</span> Christian spiritual practice

Thanksgiving after Communion is a spiritual practice among Christians who believe in the Real Presence of Jesus Christ in the Communion bread, maintaining themselves in prayer for some time to thank God and especially listening in their hearts for guidance from their Divine guest. This practice was and is highly recommended by saints, theologians, and Doctors of the Church.

Good Friday Prayer can refer to any of the prayers prayed by Christians on Good Friday, the Friday before Easter, or to all such prayers collectively.

Only-Begotten Son, sometimes called "Justinian's Hymn", the "Anthem of Orthodoxy" and/or the "Hymn of the Incarnation", is an ancient Christian hymn that was composed prior to the middle of the 6th century. It is chanted at the end of the Second Antiphon during the Divine Liturgies of St John Chrysostom, St Basil the Great and of St Gregory the Illuminator, and at the Little Entrance during the Liturgy of Saint James.

The Compline Choir is a nationally acclaimed choral group that chants the Office of Compline every Sunday night, 9:30 P.M. Pacific time, at St. Mark's Cathedral in Seattle, Washington, US. The Office of Compline is made up of sacred music including plainsong and polyphonic compositions, and chanted recitations of the Apostles' Creed and the Lord’s Prayer.

Mure is an extinct language of Bolivia. It was long considered a Chapacuran language, but the similarities are few, and are likely loans, as the Mure were missioned together with speakers of Chapacuran languages. Apart from those few words, the languages are "utterly different" according to Glottolog, a view that is shared by Birchall (2013).

The Litany of the Most Precious Blood of Jesus is a litany of the Roman Catholic Church, usually prayed in devotion to the Eucharist. The Litany was drawn up by the Sacred Congregation of Rites and promulgated by Pope John XXIII on February 24, 1960.

Oriental Orthodox theology refers to the study of God and Christian teachings within the context of the Oriental Orthodox Churches. The Oriental Orthodox Churches adhere to the faith and tenets set out by the Nicene Creed, and the Councils of Nicaea, Constantinople and Ephesus. The church uses the Bible, sacred traditions, historical interpretations by church fathers, and the Synods of the Church as its main source for theological studies.

References

  1. ↑ English Language Liturgical Consultation (ELLC), 1988, Praying Together, Electronic Edition made available in May 2007 in lieu of the printed version, which is no longer available, accessed 8 December 2022
  2. ↑ Trustees for Methodist Church Purposes (1999), The Methodist Worship Book, p. 190 and elsewhere
  3. ↑ "What We Believe". www.usccb.org. Retrieved 2017-10-30.
  4. ↑ Divine Worship: The Missal, page 565
  5. ↑ "Catholic Church, Byzantine-Ruthenian Rite: The Creed". Patronagechurch.com. Archived from the original on 13 February 2012. Retrieved 2015-03-18.
  6. ↑ "Malankara Orthodox Church – Nicene Creed". Malankaraorthodoxchurch.in. Retrieved 2012-01-08.
  7. ↑ "Common Prayers – The Creed: The Symbol of Faith". oca.org. Retrieved 2017-03-15.
  8. ↑ "The Nicene Creed". Goarch.org. Retrieved 2018-08-02.
  9. ↑ "The Nicene-Constantinopolitan Creed | Antiochian Orthodox Christian Archdiocese". Antiochian.org. Retrieved 2012-01-08.
  10. ↑ Saint John Chrysostom (1999), The Divine Liturgy of St. John Chrysostom, Jordanville, New York, USA: Holy Trinity Monastery, pp. 81–82, ISBN   9780884651277
  11. ↑ "1979 Book of Common Prayer, Episcopal Church". Anglicansonline.org. 2011-12-30. Retrieved 2012-01-08.
  12. ↑ "Common Worship, Church of England". Cofe.anglican.org. Archived from the original on 2010-05-26. Retrieved 2012-01-08.
  13. ↑ Anglican Church of Canada (1985). Book of Alternative Services (PDF). Toronto: Anglican Book Centre. p. 176. ISBN   0-919891-27-6 . Retrieved 2012-03-25.
  14. ↑ Baskerville, John. "The Book of Common Prayer" (PDF). Society of Archbishop Justus. Charles Wohlers. Retrieved 21 January 2018.
  15. ↑ The Commission on Worship of The Lutheran Church—Missouri Synod,Lutheran Service Book, (Saint Louis: Concordia Publishing House, 2006), 158.
  16. ↑ "Archived copy". Archived from the original on 2016-05-14. Retrieved 2018-01-20.{{cite web}}: CS1 maint: archived copy as title (link)
  17. ↑ Trinity Hymnal, (Atlanta: Great Commission Publications, 1990), 846.
  18. ↑ Book of Confessions, (Louisville: Office of the General Assembly Presbyterian Church (U.S.A.), 2004), 1.1–3
  19. 1 2 Philip Schaff (ed.). "Creeds of Christendom, with a History and Critical notes. Volume I. The History of Creeds". Christian Classics Ethereal Library. Retrieved 2023-01-18.
  20. ↑ J.N.D. Kelly, Early Christian Creeds (reprint: Continuum International Publishing Group 2006 ISBN   978-0-82649216-6), pp. 215–216
  21. ↑ J.N.D. Kelly, Early Christian Creeds (reprint: Continuum International Publishing Group 2006 ISBN   978-0-82649216-6), pp. 297–298
  22. ↑ Mopsuestia, Theodore of. "Theodore of Mopsuestia, Commentary on the Nicene Creed (1932) pp.18-..." www.tertullian.org. Retrieved 2017-03-15.
  23. ↑ al-Majdalus, Abu. "Al-Majdalus, Commentary on the Nicene Creed (2009)". www.tertullian.org. Retrieved 2017-03-15.
  24. ↑ The Golden Manual: a Guide to Catholic Devotion. London: Burns and Lambert. 1850. pp. 216–218.

Sources

This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.