The Apostles' Creed
Background
This Creed is called the Apostles' Creed, not because it is a production of the apostles themselves, but because it contains a brief summary of their teachings. It sets forth their doctrine, as has been well said, "in sublime simplicity, in unsurpassable brevity, in beautiful order, and with liturgical solemnity." In its present form it is of no later date than the fourth century. More than any other creed of Christendom, it may justly be called an ecumenical symbol of faith.”
I believe in God the Father Almighty,
Maker of heaven and earth.
I believe in Jesus Christ, his only begotten Son, our Lord;
who was conceived by the Holy Spirit, born of the virgin Mary;
suffered under Pontius Pilate;
was crucified, dead, and buried;
he descended into hell (1); the third day he rose again from the dead;
he ascended into heaven,
and sits at the right hand of God the Father Almighty;
from there he shall come to judge the living and the dead.
I believe in the Holy Spirit;
the holy catholic (2) church;
the communion of saints;
the forgiveness of sins;
the resurrection of the body;
and the life everlasting. Amen.
(1) See Heidelberg Catechism, Q&A 44; Canons of Dort, 2.4.
(2) “Catholic” means universal; that is, there is one church across all times, places, and peoples (Belgic Confession Art.27; Heidelberg Catechism, Q&A 54).
The Nicene Creed
Background
The Nicene Creed, also called the Nicaeno-Constantinopolitan Creed, is a statement of the orthodox faith of the early Christian Church, in opposition to certain heresies, especially Arianism. These heresies disturbed the Church during the fourth century, and concerned the doctrine of the Trinity and of the person of Christ. Both the Greek, or Eastern, and the Latin, or Western, Church held this Creed in honor, though with one important difference. The Western Church insisted on the inclusion of the phrase and the Son (known as the filioque) in the article on the procession of the Holy Spirit, which phrase to this day is repudiated by the Eastern Church. Though in its present form this Creed does not go back to the Council of Nicea (325 A.D.), nor to the Council of Constantinople (381 A.D.), as was erroneously held until recent times, it is in substance an accurate and majestic formulation of the Nicene faith.
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 the 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 on the right hand of the Father;
and he shall come again, with glory, to judge the living and the dead;
whose kingdom shall 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 worshipped and glorified;
who spoke by the prophets.
And I believe in one holy catholic (1) 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.
1 “Catholic” means universal; that is, there is one church across all times, places, and peoples
(Belgic Confession, art. 27; Heidelberg Catechism, Q&A 54).
The Athanasian Creed
Background
This Creed is named after Athanasius (293-373 A.D.), the champion of orthodoxy over against Arian attacks upon the doctrine of the Trinity. Although Athanasius did not write this Creed and it is improperly named after him, the name persists because until the seventeenth century it was commonly ascribed to him. Another name for it is the Symbol Quicunque, this being its opening word in the Latin original. Its author is unknown, but in its present form it probably does not date back farther than the sixth century. It is not from Greek Eastern, but from Latin Western origin, and is not recognized by the Greek Church today. Apart from the opening and closing sentences, this symbol consists of two parts, the first setting forth the orthodox doctrine of the Trinity (3-28), and the second dealing chiefly with the incarnation and the two natures doctrine (29-43). This Creed, though more explicit and advanced theologically than the Apostles' and the Nicene Creeds, cannot be said to possess the simplicity, spontaneity, and majesty of these. For centuries it has been the custom of the Roman and Anglican Churches to chant this Creed in public worship on certain solemn occasions.
[1] Whoever desires to be saved should above all hold to the catholic faith. [2] Anyone who does not keep it whole and unbroken will doubtless perish eternally.
[3] Now this is the catholic faith: that we worship one God in Trinity and the Trinity in unity, [4] neither confounding their persons nor dividing the essence. [5] For the person of the Father is a distinct person, the person of the Son is another, and that of the Holy Spirit still another. [6] But the divinity of the Father, Son, and Holy Spirit is one, the glory equal, the majesty coeternal. [7] Such as the Father is, such is the Son and such is the Holy Spirit. [8] The Father is uncreated, the Son is uncreated, the Holy Spirit is uncreated. [9] The Father is immeasurable, the Son is immeasurable, the Holy Spirit is immeasurable. [10] The Father is eternal, the Son is eternal, the Holy Spirit is eternal. [11] And yet there are not three eternal beings; there is but one eternal being. [12] So too there are not three uncreated or immeasurable beings; there is but one uncreated and immeasurable being. [13] Similarly, the Father is almighty, the Son is almighty, the Holy Spirit is almighty. [14] Yet there are not three almighty beings; there is but one almighty being. [15] Thus, the Father is God, the Son is God, the Holy Spirit is God. [16] Yet there are not three gods; there is but one God. [17] Thus, the Father is Lord, the Son is Lord, the Holy Spirit is Lord. [18] Yet there are not three lords; there is but one Lord. [19] Just as Christian truth compels us to confess each person individually as both God and Lord, [20] so catholic religion forbids us to say that there are three gods or lords. [21] The Father was neither made nor created nor begotten from anyone. [22] The Son was neither made nor created; he was begotten from the Father alone. [23] The Holy Spirit was neither made nor created nor begotten; he proceeds from the Father and the Son. [24] Accordingly, there is one Father, not three fathers; there is one Son, not three sons; there is one Holy Spirit, not three holy spirits. [25] None in this Trinity is before or after, none is greater or smaller; [26] in their entirety the three persons are coeternal and coequal with each other. [27] So in everything, as was said earlier, the unity in Trinity, and the Trinity in unity, is to be worshipped. [28] Anyone then who desires to be saved should think thus about the Trinity.
[29] But it is necessary for eternal salvation that one also believe in the incarnation of our Lord Jesus Christ faithfully. [30] Now this is the true faith: that we believe and confess that our Lord Jesus Christ, God’s Son, is both God and man, equally. [31] He is God from the essence of the Father, begotten before time; and he is man from the essence of his mother, born in time; [32] completely God, completely man, with a rational soul and human flesh; [33] equal to the Father as regards divinity, less than the Father as regards humanity. [34] Although he is God and man, yet Christ is not two, but one. [35] He is one, however, not by his divinity being turned into flesh, but by God’s taking humanity to himself. [36] He is one, certainly not by the blending of his essence, but by the unity of his person. [37] For just as one man is both rational soul and flesh, so too the one Christ is both God and man. [38] He suffered for our salvation; he descended to hell; he arose from the dead on the third day; [39] he ascended to heaven; he is seated at the Father’s right hand; [40] from there he will come to judge the living and the dead. [41] At his coming all people will arise bodily [42] and give an accounting of their own deeds. [43] Those who have done good will enter eternal life, and those who have done evil will enter eternal fire.
[44] This is the catholic faith: that one cannot be saved without believing it firmly and faithfully.
* “Catholic” means universal; that is, there is one church across all times, places, and peoples
(Belgic Confession, art. 27; Heidelberg Catechism, Q&A 54).
* Material taken from threeforms.org