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Nicene Creed English translation of the Armenian version New Version as part of the revision of the Roman Missal The Ruthenian Catholic Church Text used by the Orthodox Church in America Text used by the Greek Orthodox Archdiocese of America Book of the Divine Liturgies version (2001) Book of Common Prayer version (1662) Episcopal Church 1979 Church of England Common Worship version (2000) Lutheran Service Book version (2006) Tahe Liberl Catholic Church 1975 ecumenical version 1973 draft for an ecumenical version 1988 ecumenical version
The Nicene Creed was written hundreds of years ago by Christians, as a summary of what it means to be a Christian. It is often recited in Christian Churches today. The creed is not found in the Bible but is intended to be a summary of Christian beliefs. The Nicene Creed is the creed or profession of faith that is most widely used in Christian liturgy. It is called Nicene because, in its original form, it was adopted in the city of Nicaea by the first ecumenical council, which met there in 325. It is given high importance in the Eastern Orthodox Church, Assyrian Church of the East, Oriental Orthodox churches, the Roman Catholic Church, the Old Catholic Church and its offshoots, the Lutheran Church, the Anglican Communion, and almost all branches of Protestantism, including the Reformed churches, the Presbyterian Church, and the Methodist Church. There are several designations for the two forms of the Nicene creed, some with overlapping meanings:
The 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 in Greek 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. 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 a time when he was not. This made Jesus less than the Father and contradicted the doctrine of the Trinity. 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, not formulated in reaction to Arianism, 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 325 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. 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 Nicene-Constantinopolitan Creed of 381 The second Ecumenical Council 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); hence the name "Nicene-Constantinopolitan Creed", referring to the Creed as modified in Constantinople. This is the received text of the Eastern Orthodox and Eastern Catholic Churches. In liturgy, though, they use a modified form of the creed, changing from the plural verbs by which the Fathers of the Council collectively professed their faith to the singular of the individual Christian's' profession of faith. The third Ecumenical Council (Council of Ephesus of 431 AD) reaffirmed the 325 version of the Nicene Creed and declared that "it is unlawful for any man to bring forward, or to write, or to compose a different Faith as a rival to that established by the holy Fathers assembled with the Holy Ghost in Nicæa"(i.e. the 325 version) This statement has been interpreted as a prohibition against changing this creed or composing others, but not all accept this interpretation. This question must be considered against the background of long and continuous controversy in the Church concerning the nature of the Trinity, and of Jesus in particular; and the debate over whether a creed proclaimed by an Ecumenical Council is definitive or subject to change. Comparison between Creed of 325 and Creed of 381 The following table displays side by side the earlier (325) and later (381) forms of this Creed in the English translation given in Schaff's 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. 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. If these words are associated with the Greek verb of the text adopted by the Council of Constantinople, it is held that they would be heretical, but not if associated with the Latin verb procedere, which corresponds instead to the Greek verb, with which some of the Greek Fathers also associated the same words. The phrase "and the Son" (Filioque in Latin) was first used in Toledo, Spain in 589 with the purpose of countering the Arian heresy of the Visigothic nobility of Spain. The practice spread then to France, the territory of the Franks, who had adopted the Catholic faith in 496, in contrast to the other Germanic kingdoms, who followed Arianism. This led to controversy with envoys of the Byzantine Emperor Constantine V at a synod held at Gentilly in 767. In the time of Emperor Charlemagne, a council at Aachen in 809 approved the addition, but Pope Leo III opposed adding "Filioque" to the Creed, while approving the doctrine, and had two heavy silver shields made and displayed in St Peter's, containing the original text of the Creed of 381 in both Greek and Latin. The dispute over the Filioque clause was one of the reasons for the East-West Schism. It became controversial in the 10th century, when Photius, Patriarch of Constantinople, used this clause in his conflict with the Pope. He accused the West of having fallen into heresy and thereby turned the Filioque clause into a doctrinal issue of contention between East and West. In Rome, the Filioque clause first appeared in 1014 in the coronation liturgy of Emperor Henry II by Pope Benedict VIII and was officially added to the Latin creed in 1274 by the Second Council of Lyon, which effected a short-lived reunion between East and West. Note that "Filioque" is not the only phrase in the Latin text that is not in the Greek of the Council of Constantinople: "Deum de Deo" (God from God) is another such phrase. The Armenian text (see below) has many more additions, specifying more precisely the belief of the Church. In 1988, the Anglican Communion's Lambeth Conference "ask(ed) that further thought be given to the Filioque clause, recognising it to be a major point of disagreement (with the Orthodox) ... recommending to the provinces of the Anglican Communion that in future liturgical revisions the Niceno-Constantinopolitan Creed be printed without the Filioque clause." This recommendation still awaits implementation. The Nicene Creed has been regarded as a touchstone of true Christian faith, though not a complete expression of it. When the word "symbol" meant a "token for identification (by comparison with a counterpart)",[19] the Nicene Creed was given, in Greek and Latin, the name "symbol of faith", a name still used even in languages in which "symbol" no longer has that meaning. The Church of Jesus Christ of Latter-day Saints, The Church of the New Jerusalem, the Jehovah's Witnesses, and similar groups, accept the Christian Scriptures in whole or in part, but reject the Nicene Creed. They consider themselves Christians, an identification contested by others who consider acceptance of the Nicene Creed a key part of Christianity. While not necessarily rejecting the Nicene Creed as erroneous, some evangelical Christians, on the basis of their sola scriptura view, consider it as in no way authoritative, since it is not part of the Bible, and do not recite it in their services. In the Roman Rite Mass, the "profession of faith" is made by using either this Creed or the Apostles' Creed (the Roman Missal includes the latter in the name "symbol of faith"). In the liturgies of the ancient Churches of Eastern Christianity (Eastern Orthodox Church, Oriental Orthodox Church, Assyrian Church of the East) and the Eastern Catholic Churches, the Niceno-Constantinopolitan Creed is used, never the Apostles' Creed. We believe in one God, the Father Almighty, the maker of heaven and earth, of things visible and invisible. And in one Lord Jesus Christ, the Son of God, the begotten of God the Father, the Only-begotten, that is of the 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. The Catholic Church of Latin Rite at present still uses, for a while more, the 1975 ICET ecumenical text (see below) in her Liturgy, except in the United States, where the 1973 draft for that text (also given below) is used. A new version has been prepared and approved as part of the revision of the Roman Missal. This version will be the single English translation for all Catholics using the Roman Rite. the Father almighty, maker of Heaven and earth, of all things visible and invisible. And in one Lord Jesus Christ, born of the Father before all ages. 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. And 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. And 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.
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 of true God, begotten, not made, of one substance with the Father, through whom all things were made. Who for us men and for our salvation, came down from Heaven, and was incarnate from the Holy Spirit and Mary the Virgin, and became man. He was also crucified for us under Pontius Pilate, and suffered and was buried. And He rose again on the third day, according to the scriptures. And He ascended into Heaven, and sits at the right hand of the Father. And He will come again with glory, to judge the living and the dead, and of His kingdom there will be no end. And in the Holy Spirit, the Lord, and Giver of life, who proceeds from the Father, who together with the Father and the Son is worshipped and glorified, Who 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.
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 Heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and became man; and was crucified also 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 at the right hand of the Father. And He shall come again with glory to judge the living and the dead; of His kingdom there shall be 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 forgiveness of sins; I look for the resurrection of the dead and the life of the age to come. Amen.
I believe in one God, Father Almighty, Creator 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 the Father before all ages; Light of Light, true God of true God, begotten, not created, of one essence with the Father through 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 the Virgin Mary and became man. He was crucified for us under Pontius Pilate, and suffered and was buried; And 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 will come again with glory to judge the living and dead. His kingdom shall have no end. And in the Holy Spirit, the Lord, the Creator of life, Who proceeds from the Father, Who together with the Father and the Son is worshipped and glorified, Who spoke through the prophets. In one, holy, catholic, and apostolic Church. I confess one baptism for the forgiveness of sins. I look for the resurrection of the dead and the life of the age to come. Amen. Book of the Divine Liturgies version (2001)
God the Father, the Pantocrator [Coptic/Greek for Almighty], creator of Heaven and earth, and all things seen and unseen. We believe in one Lord, Jesus Christ, begotten of the Father before all ages. begotten, not created; of one essence with the Father 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 Virgin Mary, and became man. And He was crucified for us under Pontius Pilate, suffered and was buried; and on the third day He rose from the dead according to the scriptures. Ascended into Heaven, He sits at the right hand of His Father; and He is coming again in His glory to judge the living and the dead; whose kingdom shall have no end. Yes, we believe in the Holy Spirit, the Lord, the Giver of Life, who proceeds from the Father; who with the Father and the Son, is worshiped and glorified; Who spoke by the prophets. And in one holy, catholic, and apostolic Church. We confess one Baptism, for the remission of sins. We look for the resurrection of the dead, and the life of the age to come. Amen
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, 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.
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: 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.
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 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, 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.
Lutheran Service Book version (2006) This is the version from the Lutheran Service Book, used by The Lutheran Church - Missouri Synod (LCMS) and the Lutheran Church - Canada (LCC).
the Father Almighty, maker of Heaven and earth and of all things visible and invisible. And in one Lord Jesus Christ, begotten of His Father before all worlds, 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.
The Liberal Catholic Church uses the following text:
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 only-begotten Son of God; begotten of His Father before all ages, 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 and for our salvation came down from Heaven and was incarnate of the Holy Spirit and 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 we believe in the Holy Spirit, 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 spake by the Prophets. And we believe one holy catholic and apostolic Church. We acknowledge one baptism for the remission of sins. And we look for the resurrection of the dead and the life of the world to come. Amen.
In 1975, the International Consultation on English Texts (ICET), published, in the book Prayers We Have in Common, an ecumenical English translation of the Nicene Creed that was adopted by many Churches, including the Roman Catholic Church and the Evangelical Lutheran Church. Following is the text of this 1975 version as printed in the English-language Roman Missal used outside the United States. The only difference between this presentation and the way ICET presented the text is that ICET printed the Filioque clause as a parenthesis, thus: "[and the Son]".
the Father, the Almighty maker of Heaven and earth, of all that is, seen and unseen. We believe in one Lord, Jesus Christ, eternally begotten of the Father, begotten, not made, of one 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 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 worshipped 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.
The version of the Roman Missal used in the United States was prepared before the 1975 ICET text of the Creed was decided: it contains an earlier (1973) ICET draft. The points (apart from an American spelling) where it differs from the later version, used by the Catholic Church elsewhere, are here indicated in italics. "Of one Being with the Father" (1975) replaced "one in Being with the Father" (1973), which, when spoken, could be confused with "one, in being with the Father". "He became incarnate from the Virgin Mary, and was made man" (1975) replaced "He was born of the Virgin Mary, and became man" (1973): neither the Greek term nor Latin "incarnatus" means "born", and the 1973 text linked hominization ("became man") with birth ("he was born"). "He suffered death and was buried" (1975) replaced "he suffered, died, and was buried" (1973): Greek and "passus" in Latin are indicative of a suffering demise; but the 1973 draft inserted an extra verb, "died", not present in the original Greek or Latin.
the Father, the Almighty maker of Heaven and earth, of all that is seen and unseen. We believe in one Lord, Jesus Christ, eternally begotten of the Father, 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 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.
The English Language Liturgical Consultation (ELLC), the successor body to ICET, published in 1988 the book Praying Together, which included a revision of the 1975 ICET text, which is given below. Though this text is used by the Methodist Church with little if any change, it has not been widely accepted without modifications that vary between the Churches: see, for instance, the discussion within The ELLC Texts: A Survey of Use and Variation.
the Father, the Almighty, maker of Heaven and earth, of all that is, seen and unseen. We believe in one Lord, Jesus Christ, eternally begotten of the Father, 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 worshiped 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
Avoidance of the word "man" "For us men and for our salvation", The 1988 ecumenical version omits the word "men", Instead of simply omitting the word "men", some replace it with the word "all". In the original Greek text, (tous anthropous), usually translated as "men", is unambiguous, since (anthropoi) means human beings, while (andres) means male human beings, as opposed to (gynaikes), female human beings. Reduction of the phrase "for us men" to "for us" or "for us all" has been criticized as ambiguous and capable of being understood to refer merely to the members of the congregation reciting the creed. Omission of the word "men" is felt to be in harmony with the notion of limited atonement, as opposed to that of universal atonement seen as implicit in the phrase when translated with the word "men" (understood in the inclusive sense of this word). The 1988 ecumenical version also renders (for which the usual and more literal translation is "was made man" or "became man") as "became truly human", avoiding again the word "man".
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