Who wrote the Nicene Creed?

Answer 1

A 'creed' is a 'statement of faith'; developed long after the Holy Bible was finished.

Constantine was the Roman Emperor. He wanted unity in his realm.

For many years there was much opposition on Biblical grounds to the developing idea that Jesus was God. To try to solve the dispute, Constantine summoned all the bishops to Nicaea, located in the Eastern, Greek-speaking domain of his empire, across the Bosporus from the new city of Constantinople. Only about 300 attended, which was a minority of the total number of bishops, and most of those attending were from the Greek-speaking region. Even Pope Sylvester 1 was not present.

After a fierce debate, out of that unrepresentative council came the Nicene Creed with its heavy leaning toward Trinitarian thought. Yet it failed to settle the doctrinal argument. It did not clarify the role of God's holy spirit. It required many more councils and the authority of different emperors, and the use of banishment to achieve eventual conformity.

Constantine was not a Christian. Supposedly, he converted later in life, but he was not baptized until he lay dying. Regarding him, Henry Chadwick says in The EarlyChurch: "Constantine, like his father, worshipped the Unconquered Sun; . . . his conversion should not be interpreted as an inward experience of grace . . . It was a military matter. His comprehension of Christian doctrine was never very clear, but he was sure that victory in battle lay in the gift of the God of the Christians."

The Encyclopædia Britannica relates: "Constantine himself presided, actively guiding the discussions, and personally proposed . . . the crucial formula expressing the relation of Christ to God in the creed issued by the council, 'of one substance with the Father' . . . Overawed by the emperor, the bishops, with two exceptions only, signed the creed, many of them much against their inclination."

"Constantine had basically no understanding whatsoever of the questions that were being asked in Greek theology," says AShort History of ChristianDoctrine. What he did understand was that religious division was a threat to his empire, and he wanted to solidify his domain.

None of the bishops at Nicaea promoted a Trinity, however. They decided only the nature of Jesus but not the role of the holy spirit.

The original Nicene Creed of 325 AD reads:

"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 from the Father, only-begotten, that is, from the substance of the Father, God from God, light from light, true God from true God, begotten not made, of one substance with the Father, through 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, and will come to judge the living and the dead;

"And in the Holy Spirit."

Of course this original creed received alterations over the years.

Answer 2

The Nicene Creed (Latin: Symbolum Nicaenum) is the creed or profession of faith (Greek: Σύμβολον τῆς Πίστεως) that is most widely used in Christian liturgy. It is called Nicene (pronounced /ˈnaɪsiːn/) because, in its original form, it was adopted in the city of Nicaea by the first ecumenical council, which met there in the year 325.

The Nicene Creed has been normative to the Anglican Church, Eastern Orthodox Church, Assyrian Church of the East, Oriental Orthodox churches, the Roman Catholic Church including the Eastern Catholic Churches and the Old Catholic Church, the Lutheran Church and most Protestant denominations. [1] The Apostles' Creed, which in its present form is later, is also broadly accepted in the West, but is not used in the East. One or other of these two creeds is recited in the Roman Rite Mass directly after the homily on all Sundays and Solemnities (Tridentine Feasts of the First Class). In the Byzantine Rite Liturgy, the Nicene Creed is recited on all occasions, following the Litany of Supplication.

For current English translations of the Nicene Creed, see English versions of the Nicene Creed in current use.

Nomenclature

There are several designations for the two forms of the Nicene creed, some with overlapping meanings:

• Nicene Creed can refer to the original version adopted at the First Council of Nicaea (325), to the revised version adopted by the First Council of Constantinople (381), to the later Latin version that includes the phrase "Deum de Deo" and "Filioque", and to the Armenian version.
• Niceno-Constantinopolitan Creed can stand for the revised version of Constantinople (381) or the later Latin version[2] or various other versions.[3]
• Icon/Symbol of the Faith is the usual designation for the revised version of Constantinople 381 in the Orthodox churches, where this is the only creed used in the liturgy.
• Profession of Faith of the 318 Fathers refers specifically to the version of Nicea 325 (traditionally, 318 bishops took part at the First Council of Nicea).
• Profession of Faith of the 150 Fathers refers specifically to the version of Constantinople 381 (traditionally, 150 bishops took part at the First Council of Constantinople)

In musical settings, particularly when singing in Latin, this Creed is usually referred to by its first word, Credo.

HistoryThe purpose of a creed is to act as a yardstick of correct belief. The creeds of Christianity have been drawn up at times of conflict about doctrine: acceptance or rejection of a creed served to distinguish believers and deniers of a particular doctrine or set of doctrines. For that reason a creed was called in Greek a σύμβολον, a word that meant half of a broken object which, when placed together with the other half, verified the bearer's identity. The Greek word passed through Latin "symbolum" into English "symbol", which only later took on the meaning of an outward sign of something.[4] The Nicene Creed was adopted in the face of the Arian controversy. Arius, a Libyan preacher, had declared that although Jesus Christ was divine, God had actually created him, and "there was when he was not,"[5] also worded by others of the era "there was once when he was not" and "he was made out of nothing."[6] This made Jesus less than the Father and contradicted the doctrine of the Trinity.[7] Arius's teaching provoked a serious crisis.

The Nicene Creed of 325 explicitly affirms the divinity of Jesus, applying to him the term "God". The 381 version speaks of the Holy Spirit as worshipped and glorified with the Father and the Son. The Athanasian Creed describes in much greater detail the relationship between Father, Son and Holy Spirit. The Apostles' Creed makes no explicit statements about the divinity of the Son and the Holy Spirit, but, in the view of many who use it, the doctrine is implicit in it.

The original Nicene Creed of 325Main article: First Council of Nicaea

The original Nicene Creed was first adopted in 325 at the First Council of Nicaea. At that time, the text ended after the words "We believe in the Holy Spirit", after which an anathema was added.[8] (For other differences, see Comparison between Creed of 325 and Creed of 381, below.)

The Coptic Church has the tradition that the original creed was authored by Pope Athanasius I of Alexandria. F. J. A. Hort and Adolf Harnack argued that the Nicene creed was the local creed of Caesarea (an important center of Early Christianity) brought to the council by Eusebius of Caesarea. J.N.D. Kelly sees as its basis a baptismal creed of the Syro-Phoenician family, related to (but not dependent on) the creed cited by Cyril of Jerusalem and to the creed of Eusebius.

Soon after the Council of Nicaea, new formulae of faith were composed, most of them variations of the Nicene Symbol, to counter new phases of Arianism. The Catholic Encyclopedia identifies at least four before the Council of Sardica (341), where a new form was presented and inserted in the Acts of the Council, though it was not agreed on.

The Niceno-Constantinopolitan Creed of 381It is traditionally believed that the second Ecumenical Council held in Constantinople in 381 added the section that follows the words "We believe in the Holy Spirit" (without the words "and the Son" relative to the procession of the Spirit);[9] hence the name "Niceno-Constantinopolitan Creed", referring to the Creed as modified in the First Council of Constantinople. This is the received text of the Eastern Orthodox Church,[10] with the exception that in its liturgy it changes verbs from the plural by which the Fathers of the Council collectively professed their faith to the singular of the individual Christian's profession of faith. Byzantine Rite Eastern Catholic Churches use exactly the same form of the Creed, since the Catholic Church teaches that it is wrong to add "and the Son" to the Greek verb "ἐκπορευόμενον", but correct to add it to the Latin "qui procedit", which does not have precisely the same meaning.[11]

Doubt has been cast on this explanation of the origin of the familiar Niceno-Constantinopolitan Creed, commonly called the Nicene Creed. On the basis of evidence both internal and external to the text, it has been argued that this creed originated not as an editing by the First Council of Constantinople of the original Nicene Creed, but as an independent creed (probably an older baptismal creed) modified to make it more like the Nicene Creed of 325 and attributed to the Council of 381 only later.[12]

The third Ecumenical Council (Council of Ephesus of 431) reaffirmed the original 325 version[13] of the Nicene Creed and declared that "it is unlawful for any man to bring forward, or to write, or to compose a different (ἑτέραν - more accurately translated as used by the Council to mean "different," "contradictory," and not "another")[14] Faith as a rival to that established by the holy Fathers assembled with the Holy Ghost in Nicæa" (i.e. the 325 creed)[15] This statement has been interpreted as a prohibition against changing this creed or composing others, but not all accept this interpretation.[16] This question is connected with the controversy whether a creed proclaimed by an Ecumenical Council is definitive or whether additions can be made to it.

Comparison between Creed of 325 and Creed of 381The following table juxtaposes the earlier (325 AD) and later (381 AD) forms of this Creed in the English translation given in Schaff's work, Creeds of Christendom, which indicates by [square brackets] the portions of the 325 text that were omitted or moved in 381, and uses italics to indicate what phrases, absent in the 325 text, were added in 381.[17]First Council of Nicea (325)First Council of Constantinople (381)We believe in one God, the Father Almighty, Maker of all things visible and invisible.We 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, 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 with the Father;And 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 [both in heaven and on earth];by whom all things were made;Who for us men, and for our salvation, came down and was incarnate and was made man;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 suffered, and the third day he rose again, ascended into heaven;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 to judge the quick and the dead.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.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.[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.] Filioque controversyMain article: Filioque

In the late sixth century, the Latin-speaking churches of Western Europe added the words "and the Son" (Filioque) to the description of the procession of the Holy Spirit, in what Easterners have argued is a violation of Canon VII of the Third Ecumenical Council, since the words were not included in the text by either the Council of Nicaea or that of Constantinople.[18]

The Vatican has recently argued that, while these words would indeed be heretical if associated with the Greek verb ἐκπορεύεσθαι of the text adopted by the Council of Constantinople,[11] they are not heretical when associated with the Latin verb procedere, which corresponds instead to the Greek verb προϊέναι, with which some of the Greek Fathers also associated the same words.[11] Latin has no word with the same overtones as ἐκπορεύεσθαι (ἐκπορευόμενον, in the original Greek text of the Creed, is the present participle of this verb), and in its translation can only use the verb procedere, which is broader in meaning.

Views on the importance of this creedThe view that the Nicene Creed can serve as a touchstone of true Christian faith is reflected in the name "symbol of faith", which was given to it in Greek and Latin, when in those languages the word "symbol" meant a "token for identification (by comparison with a counterpart)",[19] and which continues in use even in languages in which "symbol" no longer has that meaning.

In the Roman Rite Mass, the Latin text of the Niceno-Constantinopolitan Creed, with "Deum de Deo" (God from God) and "Filioque" (and from the Son), phrases absent in the original text, was previously the only form used for the "profession of faith". The Roman Missal now refers to it jointly with the Apostles' Creed as "the Symbol or Profession of Faith or Creed", describing the second as "the baptismal Symbol of the Roman Church, known as the Apostles' Creed".[20][21] Use of the 1962 edition of the Roman Missal, which contains only the Latin text of the Niceno-Constantinopolitan Creed, is still permitted, with certain limitations on its public use. The liturgies of the ancient Churches of Eastern Christianity (Eastern Orthodox Church, Oriental Orthodoxy, Assyrian Church of the East) and the Eastern Catholic Churches), use the Niceno-Constantinopolitan Creed, never the Western Apostles' Creed.

In the Byzantine Rite Mass, the Creed is typically recited by the cantor, who in this capacity represents the whole congregation. Many, and sometimes all, members of the congregation join the cantor in rhythmic recitation. It is customary to invite, as a token of honor, any prominent lay member of the congregation that happens to be present (e.g. royalty, a visiting dignitary, the Mayor, etc) to recite the Creed instead of the cantor. This practice stems from the tradition that the prerogative to recite the Creed belonged to the Emperor, speaking for all his people.

While not necessarily rejecting the Nicene Creed as erroneous, some evangelical and other Christians, on the basis of their sola scriptura view, consider it as in no way authoritative, because it is not part of the Bible, and do not recite it in their services. The Church of the New Jerusalem, the Jehovah's Witnesses, and similar groups are among those that regard the Nicene Creed in this way, as not part of the Bible, and they explicitly reject some of its statements.

Ancient liturgical versionsThis section is not intended to be a collection of the texts of all liturgical versions of the Nicene Creed, and provides only three, the Greek, the Latin, and the Armenian, which are of special interest. Others are mentioned separately, but without the texts. All ancient liturgical versions, even the Greek, differ at least to some small extent from the text adopted by the First Councils of Nicaea and Constantinople. The Creed was originally written in Greek, owing to the location of the two councils. But though the councils' texts have "Πιστεύομεν ... ὁμολογοῦμεν ... προσδοκοῦμεν" (we believe ... confess ... await), the Creed that the Churches of Byzantine tradition use in their liturgy has "Πιστεύω ... ὁμολογῶ ... προσδοκῶ" (I believe ... confess ... await), accentuating the personal nature of recitation of the Creed. The Latin text, as well as using the singular, has two additions: "Deum de Deo" (God from God) and "Filioque" (and from the Son). The Armenian text has many more additions, and is included as showing how that ancient church has chosen to recite the Creed with these numerous elaborations of its contents. An English translation of the Armenian text is added; English translations of the Greek and Latin liturgical texts are given at English versions of the Nicene Creed in current use. Greek liturgical textGreek Wikisource has original text related to this article: Nicene Creed in Greek

Πιστεύω εἰς ἕνα Θεόν, Πατέρα, Παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων.Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστόν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων·φῶς ἐκ φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί, δι' οὗ τὰ πάντα ἐγένετο.Τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν καὶ σαρκωθένταἐκ Πνεύματος Ἁγίου καὶ Μαρίας τῆς Παρθένου καὶ ἐνανθρωπήσαντα.Σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα καὶ ταφέντα.Καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς Γραφάς.Καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός.Καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, οὗ τῆς βασιλείας οὐκ ἔσται τέλος.Καὶ εἰς τὸ Πνεῦμα τὸ Ἅγιον, τὸ κύριον, τὸ ζωοποιόν,τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον,τὸ σὺν Πατρὶ καὶ Υἱῷ συμπροσκυνούμενον καὶ συνδοξαζόμενον,τὸ λαλῆσαν διὰ τῶν προφητῶν.Εἰς μίαν, Ἁγίαν, Καθολικὴν καὶ Ἀποστολικὴν Ἐκκλησίαν.Ὁμολογῶ ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν.Προσδοκῶ ἀνάστασιν νεκρῶν.Καὶ ζωὴν τοῦ μέλλοντος αἰῶνος.Ἀμήν.[22][23]

Latin liturgical versionCredo in unum Deum,Patrem omnipoténtem,Factórem cæli et terræ,Visibílium ómnium et invisibílium.Et in unum Dóminum Iesum Christum,Fílium Dei Unigénitum,Et ex Patre natum ante ómnia sæcula.Deum de Deo, lumen de lúmine, Deum verum de Deo vero,Génitum, non factum, consubstantiálem Patri:Per quem ómnia facta sunt.Qui propter nos hómines et propter nostram salútemDescéndit de cælis.Et incarnátus est de Spíritu SanctoEx María Vírgine, et homo factus est.Crucifíxus étiam pro nobis sub Póntio Piláto;Passus, et sepúltus est,Et resurréxit tértia die, secúndum Scriptúras,Et ascéndit in cælum, sedet ad déxteram Patris.Et íterum ventúrus est cum glória,Iudicáre vivos et mórtuos,Cuius regni non erit finis.Et in Spíritum Sanctum, Dóminum et vivificántem:Qui ex Patre Filióque procédit.Qui cum Patre et Fílio simul adorátur et conglorificátur:Qui locútus est per prophétas.Et unam, sanctam, cathólicam et apostólicam Ecclésiam.Confíteor unum baptísma in remissiónem peccatorum.Et expecto resurrectionem mortuorum,Et vitam ventúri sæculi. Amen.[24]

The Latin text adds "Deum de Deo" and "Filioque" to the Greek. On the latter see The Filioque Controversy above. Inevitably also, the overtones of the terms used, such as "παντοκράτορα" (pantokratora) and "omnipotentem" differ ("pantokratora" meaning Ruler of all; "omnipotentem" meaning omnipotent, Almighty). The implications of this for the interpretation of "ἐκπορευόμενον" and "qui ... procedit" was the object of the study The Greek and the Latin Traditions regarding the Procession of the Holy Spiritpublished by the Pontifical Council for Promoting Christian Unity in 1996. Again, the terms "ὁμοούσιον" and "consubstantialem", translated as "of one being" or "consubstantial", have different overtones, being based respectively on Greek οὐσία (stable being, immutable reality, substance, essence, true nature),[1] and Latin substantia (that of which a thing consists, the being, essence, contents, material, substance). [2]

"Credo", which in classical Latin is used with the accusative case of the thing held to be true (and with the dative of the person to whom credence is given),[25] is here used three times with the preposition "in", a literal translation of the Greek "εἰς" (in unum Deum ..., in unum Dominum ..., in Spiritum Sanctum ...), and once in the classical preposition-less construction (unam, sanctam, catholicam et apostolicam Ecclesiam).

Armenian Liturgical TextՀավատում ենք մեկ Աստծո` ամենակալ Հորը, երկնքի և երկրի, երևելիների և աներևույթների Արարչին: Եւ մեկ Տիրոջ` Հիսուս Քրիստոսին, Աստծո Որդուն, ծնված Հայր Աստծուց Միածին, այսինքն` Հոր էությունից: Աստված` Աստծուց, լույս` լույսից, ճշմարիտ Աստված` ճշմարիտ Աստծուց, ծնունդ և ոչ թե` արարած: Նույն ինքը` Հոր բնությունից, որի միջոցով ստեղծվեց ամեն ինչ երկնքում և երկրի վրա` երևելիներն ու անևերույթները: Որ հանուն մեզ` մարդկանց ու մեր փրկության համար` իջավ երկնքից, մարմնացավ, մարդացավ, ծնվեց կատարելապես Ս. Կույս Մարիամից Ս. Հոգով: Որով` ճշմարտապես, և ոչ կարծեցյալ կերպով առավ մարմին, հոգի և միտք և այն ամենը, որ կա մարդու մեջ: Չարչարվեց, խաչվեց, թաղվեց, երրորդ օրը Հարություն առավ, նույն մարմնով բարձրացավ երկինք, նստեց Հոր աջ կողմում: Գալու է նույն մարմնով և Հոր փառքով` դատելու ողջերին և մահացածներին: Նրա թագավորությունը չունի վախճան: Հավատում ենք նաև Սուրբ Հոգուն` անեղ և կատարյալ, որը խոսեց Օրենքի, մարգարեների և ավետարանների միջոցով: Որն իջավ Հորդանանի վրա, քարոզեց առաքյալների միջոցով և բնակություն հաստատեց սրբերի մեջ: Հավատում ենք նաև մեկ, ընդհանրական և առաքելական եկեղեցու, մի մկրտության, ապաշխարության, մեղքերի քավության և թողության: Մեռելների հարության, հոգիների և մարմինների հավիտենական դատաստանի, երկնքի արքայության և հավիտենական կյանքի:

English translation of the Armenian versionWe believe in one God, the Father Almighty, the maker of heaven and earth, of things visible and invisible.And in one Lord Jesus Christ, the Son of God, the begotten of God the Father, the Only-begotten, that is of the essence of the Father.God of God, Light of Light, true God of true God, begotten and not made; of the very same nature of the Father, by Whom all things came into being, in heaven and on earth, visible and invisible.Who for us humanity and for our salvation came down from heaven, was incarnate, was made human, was born perfectly of the holy virgin Mary by the Holy Spirit.By whom He took body, soul, and mind, and everything that is in man, truly and not in semblance.He suffered, was crucified, was buried, rose again on the third day, ascended into heaven with the same body, [and] sat at the right hand of the Father.He is to come with the same body and with the glory of the Father, to judge the living and the dead; of His kingdom there is no end.We believe in the Holy Spirit, in the uncreated and the perfect; Who spoke through the Law, prophets, and Gospels; Who came down upon the Jordan, preached through the apostles, and lived in the saints.We believe also in only One, Universal, Apostolic, and [Holy] Church; in one baptism in repentance, for the remission, and forgiveness of sins; and in the resurrection of the dead, in the everlasting judgement of souls and bodies, and the Kingdom of Heaven and in the everlasting life.[26]

Other ancient liturgical versionsThe version in the Church Slavonic language, used by several of the Eastern Orthodox Churches and of the Byzantine Rite Eastern Catholic Churches, is practically identical with the Greek liturgical version. The same can be said of the versions used by the Coptic Orthodox Church of Alexandria[27] and the Ethiopian Orthodox Tewahedo Church,[28] both of which, like the Armenian Apostolic Church, are part of Oriental Orthodoxy, and the Assyrian Church of the East, except that some of them are reported to use the plural ("We believe"), as in the original text in Greek, and not the singular ("I believe"), as in the Greek liturgical text. English translationsFor English translations of the Nicene Creed, which of necessity are not as ancient as the above-mentioned versions, see English versions of the Nicene Creed in current use.

Answer 3

Well it was the Church but here is the scenario in its most basic framework. When Constantine unified the splintered Roman Empire (306 -324 C.E.), he had accomplished this via the assistance of a friend and advisor named Hosaes (sp), who was as it turns out none other than the Bishop of Cordova (in Spain). This was a very popular Bishop who was very wise and well spoken. He could speak Latin and Greek (and I suspect some Hebrew/Aramaic but I do not know this). This made him a great mediator for the Church.

Now at the time and before that, "The Church" was not a place or a particular denomination, but was apostolic, universal, and above all experienced to be "the body of Christ". They never thought of the Church as "a place", because we never had one. We met in homes and sometimes outside and occasionally had the use of a cities synagogue. The only divisions beginning to form were over primacy of episcopates, the dating and practice of the Pascha (which became "Easter" in the west), and discussions about the economy of the Godhead. This issue was perhaps the most firey with the greatest differences between two extremes represented by the teachers of Alexandria (who believed the Scriptures were best seen as Allegorical) and those of Antioch (who saw the plain reading of the Scripture as foundational to real meaning).

So in 325 C.E., Constantine, already making Christianity a legal allowable religion (unlike previous Emperors), wanted the Christians to settle their differences to bring greater unity to the State. His motives were more political than ecclesiastical, but all in all it served its purpose.

The Council of Nicea was a discussion of many many learned Bishops who perhaps for the first time since the Apostolic council in Jerusalem, were allowed to openly come together to discuss these matters civily. Though issues regarding modalism (see Sebelius) had arisen, the real issue was the economy of the Godhead as viewed by the Arians of Alexandrian influence, as opposed to the view held by most others. Theirs was a view called subordinationalism and saw Christ, the Son, as a secondary god in total submission to the Father. For most of the Arians, the Holy Spirit, despite the plain rendering of the word, was more of a force or power being sent forth (some said only fromthe Father others by the Father and Son). The real perpetrators of the Tri-unity (Trinity) doctrine, saw the father, the Son, and the Holy Spirit as three equal, eternally distinct personna of the one and only God. As God only one substance and nature. The Jewish Scriptures teaching He is yachid (numerically one) yet echad (a Unity). As Father, neither the Son or the Spirit. As the Son neither the Father or the Spirit. As the Spirit neither the Father or the Son. All three seen as "the Lord" but there is only one Lord not three. So in addition the Monarchians modalist factions thought of Him as One God wearing three masks, still others as coming in three consecutive manifestations, first Father, then Son, then Spirit, and more. So as a result of Nicea (over 700 Bishops)most of us worship the one God in His Tr-Unity, and the Trinity in Unity, maintaining His being one God and only one, yet also as three eternally distinct persons in this Godhead. The 700 Bishops (over 600) concluded that is the only possible explanation that allows for all that is said by God about Himself and said about God in the Holy Scriptures.

We see this distinction of persons in the subject object type of conversations each has with the other, and in Scriptures like Isaiah 48:16 where after YHVH finishes a long discourse identifying Himself, He says "and the Lord of Hosts has sent Me with His Spirit". YHVH sent appears to be distinct from YHVH who sends, but He is YHVH. Same with Exodus 3 when "the Angel of the LORD" (YHVH's Hypostasis, i.e., the Word) speaks to Moses from within the Shekinah (seen as a bright burning which did not consume the bush) later reveals that He IS the God og his fathers, Abraham, Isaac, and Jacob. This "Angel of the Lord" (God present with us) IS the I AM! The writers of the early Jewish Targums called this YHVH sent from YHVH in Scriptures, the Memra (which when interpreted into Greek is the word Logos).

So the Bishops at the time from around the known world, at the suggestion of Constantine, are the ones who gathered together in sincerest Unity of the Spirit and as an outcome developed this expansion on the more older Apostles Creed. Years later another debate emerged over an addition made in western Churches the eastern churches rejected but that is another session. Shalom.

Roman Catholic AnswerWell all of that is very nice (above), the fact is that the Apostles' Creed was, and is, a baptismal formula, it was never meant as a statement of belief, especially in the light of various heresies as the Nicene-Constantinople Creed was. The later, now known as the Nicene Creed was specifically formulated as a compendium of beliefs to be recited at each Mass. In other words, one did not replace the other, they were both formed for very different purposes, and are still used that way today.

Answer 4

Hard evidence of the authorship of the Apostle's Creed does not exist, and likely never will. To add to the confusion, it has evolved since the time of St. Paul. Church councils have made changes, always by concensus of the Cardinals of the Church (the successors of the Apostles), of which the councils are comprised. Many believe that this pattern, though not on as grand a scale, was likely used to author the original creed. It may have been orally conceived and used in that form, even covertly, for a time. In Latin the title is: "Symbolum Apostolorum" or "Symbolum Apostolicum",meaning the "Symbol or Creed of the Apostles". It's important to note: The Apostle's Creed is not doctrine itself, but rather, it proclaims the doctrine(s) that it is founded upon. The earliest known writing, in which a clear reference appears, is in a letter from a Council in Milan, to Pope Siricius, about 390 AD. The reference to the "Creed of the Apostles" in this letter, suggests that the creed had already existed for a long time. The idea, that the creed was authored by the Apostles, is a long standing oral tradition that is still respected by the Church. However, we do have hints, from very early times from which we may infer, that such a creed or summary of beliefs existed and was in use by the Apostles. For example, about 57 AD., St. Paul refers to his having preached "the gospel", the first of which (ca: 65-73 AD.) was not yet written. The significance or implication (inductive conclusion) is that he was preaching the good tidings from some other reference. For instance, he may have used a memorized summary or possibly notes, that would later be incorporated in a written Gospel.

Answer 5

Roman Catholic AnswerIt came from the first ecumenical Council of Constantinople in 381 A.D. It is the creed currently used in the liturgy. It is an amplified version of the original Nicene Creed which was much shorter. It says considerably more about the Son, and more about the Holy Spirit, plus it adds the articles on the Church, baptism, the resurrection, and eternal life; and deletes the anathemas that were contained in the Creed that came out of the Council of Nicaea.

Answer 6

The Nicene Creed was formulated at the First Ecumenical Council at Nicea in AD 325 to combat Arianism.

Answer 7

I have been rather confused with this question. I have tried typing it in on several occasions in Answers.com, however nothing has come up. :(