المعرفة

قانون الإيمان النيقاوي

(تم التحويل من العقيدة النيقية)

العقيدة النيقية ( Nicene Creed ؛ /ˈnaɪsiːn/؛ يونانية كوينى: Σύμβολον τῆς Νικαίας, romanized: Sýmvolon tis Nikéas) is the defining statement of belief of Nicene or mainstream Christianity[1][2] and in those Christian denominations that adhere to it. The original Nicene Creed was first adopted at the First Council of Nicaea in 325. In 381, it was amended at the First Council of Constantinople. The amended form is also referred to as the Nicene Creed, or the Niceno-Constantinopolitan Creed for disambiguation.

أيقونة تصور قسطنطنين الأول, accompanied by the bishops of the First Council of Nicaea (325), holding the Niceno-Constantinopolitan Creed of 381. First line of main text in Greek: Πιστεύω εἰς ἕνα Θ[εό]ν, πατέρα παντοκράτορα, ποιητὴν οὐρανοῦ κ[αὶ] γῆς,. Translation: "I believe in one God, the Father the Almighty, Maker of heaven and earth."

The Nicene Creed is part of the profession of faith required of those undertaking important functions within the Orthodox and Catholic[3][4] Churches. Nicene Christianity regards Jesus as divine and "begotten of the Father". Various non-Nicene doctrines, beliefs, and creeds have been formed since the fourth century, all of which are considered heresies[5] by adherents of Nicene Christianity.

In Western Christianity, the Nicene Creed is in use alongside the less widespread Apostles' Creed.[6][7][8] In musical settings, particularly when sung in Latin, this creed is usually referred to by its first word, Credo. On Sundays and solemnities, one of these two creeds is recited in the Roman Rite Mass after the homily. In the Byzantine Rite, the Nicene Creed is sung or recited at the Divine Liturgy, immediately preceding the Anaphora (eucharistic prayer), and is also recited daily at compline.[9][10]

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التاريخ

 
The oldest extant manuscript of the Nicene Creed, dated to the 6th century
 
Crucial formulation in the Greek of the creed shown in the icon above: homoousion tooi p(a)tri ('of one Being with the Father').

The purpose of a creed is to provide a doctrinal statement of correct belief among Christians. 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 heretics. For that reason, a creed was called in Greek a باليونانية قديمة: σύμβολον, symbolon, which originally meant half of a broken object which, when fitted to the other half, verified the bearer's identity.[11] The Greek word passed through Latin symbolum into English "symbol", which only later took on the meaning of an outward sign of something.[12])

The Nicene Creed was adopted to resolve the Arian controversy, whose leader, Arius, a clergyman of Alexandria, "objected to Alexander's (the bishop of the time) apparent carelessness in blurring the distinction of nature between the Father and the Son by his emphasis on eternal generation".[13] Emperor Constantine called the Council at Nicaea to resolve the dispute in the church which resulted from the widespread adoption of Arius' teachings, which threatened to destabilize the entire empire. Following the formulation of the Nicene Creed, Arius' teachings were henceforth marked as heresy.[14]

The Nicene Creed of 325 explicitly affirms the Father as the "one God" and as the "Almighty," and Jesus Christ as "the Son of God", as "begotten of [...] the essence of the Father," and therefore as "consubstantial with the Father," meaning, "of the same substance"[15][16] as the Father; "very God of very God." The Creed of 325 does mention the Holy Spirit but not as "God" or as "consubstantial with the Father." The 381 revision of the creed at Constantinople (i.e., the Niceno-Constantinopolitan Creed), which is often simply referred to as the "Nicene Creed," speaks of the Holy Spirit as worshipped and glorified with the Father and the Son.[17]

The Athanasian Creed, formulated about a century later, which was not the product of any known church council and not used in Eastern Christianity, describes in much greater detail the relationship between Father, Son, and Holy Spirit. The earlier Apostles' Creed, apparently formulated before the Arian controversy arose in the fourth century, does not describe the Son or the Holy Spirit as "God" or as "consubstantial with the Father."[18]

Thomas Aquinas stated that the phrase for us men, and for our salvation was to refute the error of Origen, "who alleged that by the power of Christ's Passion even the devils were to be set free." He also stated that the phrases stating Jesus was made incarnate by the Holy Spirit was to refute the Manicheans "so that we may believe that He assumed true flesh and not a phantastic body," and He came down from Heaven was to refute the error of Photius, "who asserted that Christ was no more than a man." Furthermore, the phrase and He was made man was to "exclude the error of Nestorius, according to whose contention the Son of God ... would be said to dwell in man [rather] than to be man."[19]


العقيدة النيقية الأصلية في 325

The original Nicene Creed was first adopted at the First Council of Nicaea, which opened on 19 June 325. The text ends with anathemas against Arian propositions, preceded by the words: "We believe in the Holy Spirit" which terminates the statements of belief.[20][21][22][23][24]

F. J. A. Hort and Adolf von Harnack argued that the Nicene Creed was the local creed of Caesarea (an important center of Early Christianity)[25] recited in the council by Eusebius of Caesarea. Their case relied largely on a very specific interpretation of Eusebius' own account of the council's proceedings.[26] More recent scholarship has not been convinced by their arguments.[27] The large number of secondary divergences from the text of the creed quoted by Eusebius make it unlikely that it was used as a starting point by those who drafted the conciliar creed.[28] Their initial text was probably a local creed from a Syro-Palestinian source into which they inserted phrases to define the Nicene theology.[29] The Eusebian Creed may thus have been either a second or one of many nominations for the Nicene Creed.[30]

The 1911 Catholic Encyclopedia says that, soon after the Council of Nicaea, the church composed new formulae of faith, most of them variations of the Nicene Symbol, to meet new phases of Arianism, of which there were at least four before the Council of Sardica (341), at which a new form was presented and inserted in its acts, although the council did not accept it.[31]

العقيدة النيقية-القسطنطينية

What is known as the "Niceno-Constantinopolitan Creed" or the "Nicene-Constantinopolitan Creed",[أ] received this name because it was adopted at the Second Ecumenical Council held in Constantinople in 381 as a modification of the original Nicene Creed of 325. In that light, it also came to be very commonly known simply as the "Nicene Creed". It is the only authoritative ecumenical statement of the Christian faith accepted by the Catholic Church (with the addition of the Filioque), the Eastern Orthodox Church, Oriental Orthodoxy, the Church of the East, and much of Protestantism including the Anglican communion.[32][33] (The Apostles' and Athanasian creeds are not as widely accepted.)[5]

It differs in a number of respects, both by addition and omission, from the creed adopted at the First Council of Nicaea. The most notable difference is the additional section:

And [we believe] in the Holy Ghost, the Lord and 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. And [we believe] in 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.[34]

Since the end of the 19th century,[35] scholars have questioned the traditional explanation of the origin of this creed, which has been passed down in the name of the council, whose official acts have been lost over time. A local council of Constantinople in 382 and the Third Ecumenical Council (Council of Ephesus of 431) made no mention of it,[36] with the latter affirming the 325 creed of Nicaea as a valid statement of the faith and using it to denounce Nestorianism. Though some scholarship claims that hints of the later creed's existence are discernible in some writings,[37] no extant document gives its text or makes explicit mention of it earlier than the Fourth Ecumenical Council at Chalcedon in 451.[35][36][38] Many of the bishops of the 451 council themselves had never heard of it and initially greeted it skeptically, but it was then produced from the episcopal archives of Constantinople, and the council accepted it "not as supplying any omission but as an authentic interpretation of the faith of Nicaea".[36] In spite of the questions raised, it is considered most likely that this creed was in fact introduced at the 381 Second Ecumenical Council.[5]

On the basis of evidence both internal and external to the text, it has been argued that this creed originated not as an editing of the original Creed proposed at Nicaea in 325, but as an independent creed (probably an older baptismal creed) modified to make it more like the Nicene Creed.[39] Some scholars have argued that the creed may have been presented at Chalcedon as "a precedent for drawing up new creeds and definitions to supplement the Creed of Nicaea, as a way of getting round the ban on new creeds in Canon 7 of Ephesus".[38] It is generally agreed that the Niceno-Constantinopolitan Creed is not simply an expansion of the Creed of Nicaea, and was probably based on another traditional creed independent of the one from Nicaea.[5][35]

The Third Ecumenical Council (Ephesus) reaffirmed the original 325 version[ب] 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) faith as a rival to that established by the holy Fathers assembled with the Holy Ghost in Nicaea" (i.e., the 325 creed). The word ἑτέραν is more accurately translated as used by the council to mean "different", "contradictory", rather than "another".[41] This statement has been interpreted as a prohibition against changing this creed or composing others, but not all accept this interpretation.[41] This question is connected with the controversy whether a creed proclaimed by an ecumenical council is definitive in excluding not only excisions from its text but also additions to it.[بحاجة لمصدر]

In one respect, the Eastern Orthodox Church's received text of the Niceno-Constantinopolitan Creed differs from the earliest text,[42] which is included in the acts of the Council of Chalcedon of 451: The Eastern Orthodox Church uses the singular forms of verbs such as "I believe", in place of the plural form ("we believe") used by the council. 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", though correct to add it to the Latin "qui procedit", which does not have precisely the same meaning.[43] The form generally used in Western churches does add "and the Son" and also the phrase "God from God", which is found in the original 325 Creed.[44]

Comparison between creed of 325 and creed of 381

The following table, 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, juxtaposes the earlier (AD 325) and later (AD 381) forms of this creed in the English translation given in Philip Schaff's compilation The Creeds of Christendom (1877).[45]

First Council of Nicaea (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, consubstantial 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, consubstantial 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 and 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.]
The differences between the actual wordings (in Greek) adopted in 325[46] and in 381[47] can be presented in a similar way, as follows:
First Council of Nicaea (325) First Council of Constantinople (381)
Πιστεύομεν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα, πάντων ὁρατῶν τε καὶ ἀοράτων ποιητήν· Πιστεύομεν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων.
καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστόν τὸν Υἱὸν τοῦ Θεοῦ, γεννηθέντα ἐκ τοῦ Πατρὸς [μονογενῆ, τοὐτέστιν ἐκ τῆς οὐσίας τοῦ Πατρός, Θεὸν ἐκ Θεοῦ,] Φῶς ἐκ Φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα, οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί, 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, [τά τε ἐν τῷ οὐρανῷ καὶ τὰ ἐν τῇ γῇ,] δι' οὗ τὰ πάντα ἐγένετο·
τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα καὶ σαρκωθέντα καὶ ἐνανθρωπήσαντα, τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν καὶ σαρκωθέντα ἐκ Πνεύματος Ἁγίου καὶ Μαρίας τῆς παρθένου καὶ ἐνανθρωπήσαντα,
παθόντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, ἀνελθόντα εἰς τοὺς οὐρανούς,

σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα καὶ ταφέντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς γραφάς, καὶ ἀνελθόντα εἰς τοὺς οὐρανούς, καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός,

ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς. καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς·
οὗ τῆς βασιλείας οὐκ ἔσται τέλος.
Καὶ εἰς τὸ Ἅγιον Πνεῦμα. Καὶ εἰς τὸ Πνεῦμα τὸ Ἅγιον, τὸ Κύριον, τὸ ζῳοποιόν, 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· ὁμολογοῦμεν ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν· προσδοκοῦμεν ἀνάστασιν νεκρῶν, καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. Ἀμήν.
[Τοὺς δὲ λέγοντας, Ἦν ποτε ὅτε οὐκ ἦν, καὶ Πρὶν γεννηθῆναι οὐκ ἦν, καὶ ὅτι Ἐξ οὐκ ὄντων εγένετο, ἢ Ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκοντας εἶναι, ἢ κτιστόν, ἢ τρεπτόν, ἢ ἀλλοιωτὸν τὸν Υἱὸν τοῦ Θεοῦ, τούτους ἀναθεματίζει ἡ ἁγία καθολικὴ καὶ ἀποστολικὴ ἐκκλησία].


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Filioque controversy

مقال رئيسي: Filioque

In the late 6th century, some Latin-speaking churches added the word Filioque ("and the Son") to the description of the procession of the Holy Spirit, in what many Eastern Orthodox Christians have at a later stage argued is a violation of Canon VII[48] of the Third Ecumenical Council, since the words were not included in the text by either the Council of Nicaea or that of Constantinople.[49] This was incorporated into the liturgical practice of Rome in 1014.[43] Filioque eventually became one of the main causes for the East-West Schism in 1054, and the failures of the repeated union attempts.

The Vatican stated in 1995 that, while the words καὶ τοῦ Υἱοῦ ("and the Son") would indeed be heretical if used with the Greek verb ἐκπορεύομαι (from ἐκ, "out of" and πορεύομαι, "(I) come or go")[50]—which is one of the terms used by St. Gregory of Nazianzus and the one adopted by the Council of Constantinople[43][51][52]—the word Filioque is not heretical when associated with the Latin verb procedo and the related word processio. Whereas the verb ἐκπορεύομαι in Gregory and other Fathers necessarily means "to originate from a cause or principle," the Latin term procedo (from pro, "forward;" and cedo, "to go") has no such connotation and simply denotes the communication of the Divine Essence or Substance.[43][53]

In this sense, processio is similar in meaning to the Greek term προϊέναι, used by the Fathers from Alexandria (especially Cyril of Alexandria) as well as others.[43][53] Partly due to the influence of the Latin translations of the New Testament (especially of John 15:26), the term ἐκπορευόμενον (the present participle of ἐκπορεύομαι) in the creed was translated into Latin as procedentem. In time, the Latin version of the creed came to be interpreted in the West in the light of the Western concept of processio, which required the affirmation of the Filioque to avoid the heresy of Arianism.[43][ت]

Views on the importance of this creed

The 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)".[54]

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".[55]

Some evangelical and other Christians consider the Nicene Creed helpful and to a certain extent authoritative, but not infallibly so in view of their belief that only Scripture is truly authoritative.[56][57] Non-Trinitarian groups, such as the Church of the New Jerusalem, The Church of Jesus Christ of Latter-day Saints and the Jehovah's Witnesses, explicitly reject some of the statements in the Nicene Creed.[58][59][60][61]

آريوس وقانون الإيمان النيقاوي

بعد ظهور آريوس الذي قال أن المسيح هو خليقة ثانوية وليس واحد مع الله الآب أو معادل له[3]، عقد مجمع مسكوني للمباحثة في هذه القضية وهو ما يعرف بالمجمع المسكوني الأول أو مجمع نيقية، وبعد دراسة طويلة دامت أشهر وضع قانون الإيمان حتى كلمة "الذي ليس لملكه انقضاء".

المكدونية والتروبيك وقانون الإيمان القسطنطيني

وبعد فترة ظهرت هرطقة ضد الروح القدس (المكدونية ـ التروبيك) وهذه الهرطقة أيضاً لم ترفض لاهوت الروح القدس بشكل كامل بل قال أحدهم أنه لا يستطيع أن يقول على الروح القدس مجرد ملاك ولا يستطيع أن يقول أن الروح القدس هو الله فقد كانوا في اختلاف فجاء النص الثاني من قانون الإيمان المعروف بـ قانون الإيمان النيقاوي القسطنطيني في المجمع المسكوني الثاني:

«

نؤمن بإله واحد
الآب ضابط الكل
وخالق السماء والأرض
وكل ما يرى وما لا يرى
وبرب واحد يسوع المسيح
ابن الله الوحيد . المولود من الآب قبل كل الدهور
إله من إله نور من نور. إله حق من إله حق
مولود غير مخلوق
مساوي الآب في الجوهر
الذي على يده صار كل شيء
الذي من اجلنا نحن البشر
ومن اجل خلاصنا
نزل من السماء
وتجسد من الروح القدس
وولد من مريم العذراء وصار إنسانا
وصلب عوضنا في عهد بيلاطس البنطي
تألم ومات ودفن وقام في اليوم الثالث كما في الكتب
وصعد إلى السماء
وجلس على يمين الله الآب
وأيضا سيأتي بمجده العظيم
ليدين الأحياء والأموات
الذي ليس لملكه انقضاء
ونؤمن بالروح القدس .. الرب المحيي.. المنبثق من الآب
ومع الآب والابن.. يسجد له ويمجد
الناطق بالأنبياء
وبكنسية واحدة جامعة مقدسة رسوليه .. نقر ونعترف بمعمودية واحدة لمغفرة الخطايا
وننتظر قيامة الموتى وحياة جديدة في العالم العتيد
آمين»

الكاثوليك وإضافة كلمة "والابن"

وفي سنة 1054 أضاف الكاثوليك كلمة "المنبثق من الآب والابن" مع العلم أنه إلى الآن يوجد قانون الإيمان بدون كلمة "والابن" في الفاتيكان منحوتة باللاتيني واليوناني وقد قام البابا يوحنا بتلاوة قانون الإيمان مرتين بدون ذكر كلمة "والابن".

البروتستانت وقانون الإيمان

لقد وافق البروتستانت على المجمعين المسكونيين الأول والثاني ويؤمنون بقانون الإيمان مثل الكاثوليك أي بإضافة كلمة "والابن".

الأرثوذكس وقانون الإيمان

يؤمن الأرثوذكس إلى الآن (خلقدونيين ولاخلقدونيين) بقانون الإيمان كما كتب في المجمعين المسكونيين الأول والثاني.


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See also

Notes

  1. ^ Both names are common. Instances of the former are in the Oxford Dictionary of the Christian Church and in the Roman Missal, while the latter is used consistently by the Faith and Order Commission. "Constantinopolitan Creed" can also be found, but very rarely.
  2. ^ It was the original 325 creed, not the one that is attributed to the Second Ecumenical Council in 381, that was recited at the Council of Ephesus.[40]
  3. ^ Briefly, Arianism is a Trinitarian heresy that denies the divinity of the Son, the Second Person. It claims that the Son is subordinate to the Father, so much so that the Son is a mere creature. Orthodox (in the sense of non-heterodox) Trinitarian doctrine teaches that the Persons are distinct from each other only as regards their mutual relations. If the Father has the power to communicate the Divine essence to the Holy Spirit (which is the same thing as saying that the Holy Spirit proceeds – in the Latin sense – from the Father), it follows that the Son must have exactly the same power, since Father and Son are the same in every respect except in their mutual relation. Denying this (by denying the Filioque), Catholic doctrine would argue, would make the Son subordinate to the Father, as in Arianism.

References

  1. ^ World Encyclopaedia of Interfaith Studies: World religions (in English). Jnanada Prakashan. 2009. ISBN 978-81-7139-280-3. In the most common sense, "mainstream" refers to Nicene Christianity, or rather the traditions which continue to claim adherence to the Nicene Creed.{{cite book}}: CS1 maint: unrecognized language (link)
  2. ^ Seitz, Christopher R. (2001). Nicene Christianity: The Future for a New Ecumenism (in الإنجليزية). Brazos Press. ISBN 978-1-84227-154-4. Archived from the original on 14 January 2023. Retrieved 21 May 2022.
  3. ^ "Profession of Faith". Vatican.va. Archived from the original on 17 January 2021. Retrieved 15 March 2020.
  4. ^ "Code of Canon Law - IntraText". Vatican.va. Archived from the original on 24 November 2020. Retrieved 15 March 2020.
  5. ^ أ ب ت ث "Nicene Creed". Encyclopædia Britannica. Archived from the original on 13 June 2013. Retrieved 16 June 2013.
  6. ^   Jenner, Henry (1908). "Liturgical Use of Creeds" . In هربرمان, تشارلز (ed.). الموسوعة الكاثوليكية. Vol. 4. Robert Appleton Company. {{cite encyclopedia}}: Cite has empty unknown parameters: |1=, |coauthors=, and |month= (help); Invalid |ref=harv (help)
  7. ^ "The Nicene Creed - Antiochian Orthodox Christian Archdiocese". Antiochian.org. Archived from the original on 30 January 2018. Retrieved 17 January 2016.
  8. ^ "The Orthodox Faith – Volume I – Doctrine and Scripture – The Symbol of Faith – Nicene Creed". oca.org. Archived from the original on 5 April 2016. Retrieved 17 January 2016.
  9. ^ [1] Archived 26 يوليو 2011 at the Wayback Machine "Archbishop Averky Liturgics – The Small Compline", Retrieved 14 April 2013
  10. ^ [2] Archived 26 يوليو 2011 at the Wayback Machine "Archbishop Averky Liturgics – The Symbol of Faith", Retrieved 14 April 2013
  11. ^ Liddell and Scott: σύμβολον Archived 11 نوفمبر 2020 at the Wayback Machine; cf. split tally
  12. ^ Symbol: early 15c., "creed, summary, religious belief," from Late Latin symbolum "creed, token, mark," from Greek symbol "token, watchword, sign by which one infers; ticket, a permit, licence" (the word was applied c. 250 by Cyprian of Carthage to the Apostles' Creed, on the notion of the "mark" that distinguishes Christians from pagans), literally "that which is thrown or cast together," from assimilated form of syn- "together" (see syn-) + bole "a throwing, a casting, the stroke of a missile, bolt, beam," from bol-, nominative stem of ballein "to throw" (from PIE root *gwele- "to throw, reach"). The sense evolution in Greek is from "throwing things together" to "contrasting" to "comparing" to "token used in comparisons to determine if something is genuine." Hence, the "outward sign" of something. The meaning "something which stands for something else" was first recorded in 1590 (in "Faerie Queene"). As a written character, 1610s. (Harper, Douglas (2023). "Symbol". Etymology Online. Archived from the original on 26 February 2023. Retrieved 26 February 2023.
  13. ^ Lyman, J. Rebecca (2010). "The Invention of 'Heresy' and 'Schism'" (PDF). The Cambridge History of Christianity. Archived from the original (PDF) on 22 May 2020. Retrieved 30 November 2015.
  14. ^ Wickham, Chris (2009). The Inheritance of Rome: A History of Europe from 400 to 1000 (1st ed.). New York: Viking. pp. 61–62. ISBN 978-0-670-02098-0.
  15. ^ "Definition of HOMOOUSIAN". www.merriam-webster.com (in الإنجليزية). Archived from the original on 6 September 2021. Retrieved 2021-09-07.
  16. ^ homousian, https://www.thefreedictionary.com/homousian, retrieved on 2021-09-07 
  17. ^ Denzinger, Henry (1957). The Sources of Catholic Dogma (30th ed.). B. Herder Book Co. p. 3.
  18. ^ Denzinger, Henry (1957). The Sources of Catholic Dogma (30th ed.). B. Herder Book Co. p. 3.
  19. ^ Aquinas, Thomas (1993). Light of Faith: The Compendium of Theology. Sophia Institute Press. pp. 273–274.
  20. ^ Hefele, Karl Joseph von (1894). A History of the Christian Councils: From the Original Documents, to the Close of the Council of Nicaea, A.D. 325. T. & T. Clark. p. 275. Archived from the original on 14 January 2023. Retrieved 29 May 2019 – via Google Books.
  21. ^ Leith, John H. (1982). Creeds of the Churches: A Reader in Christian Doctrine, from the Bible to the Present. Westminster John Knox Press. pp. 28–31. ISBN 978-0-8042-0526-9 – via Google Books.
  22. ^ Gwynn, David M. (2014). Christianity in the Later Roman Empire: A Sourcebook. Bloomsbury Publishing. p. 68. ISBN 978-1-4411-3735-7. Archived from the original on 14 January 2023. Retrieved 7 June 2020 – via Google Books.
  23. ^ "First Council of Nicaea – 325 AD". 20 May 0325. Archived from the original on 10 February 2021. Retrieved 7 June 2020.
  24. ^ Bindley, T. Herbert. The Oecumenical Documents of the Faith Methuen & Co 4th edn. 1950 revised by Green, F.W. pp. 15, 26–27
  25. ^ "Creeds of Christendom, with a History and Critical notes. Volume II. The History of Creeds". Ccel.org. Christian Classics Ethereal Library. Archived from the original on 3 August 2020. Retrieved 10 January 2017.
  26. ^ Kelly J.N.D. Early Christian Creeds Longmans (1963) pp. 217–218
  27. ^ Williams, Rowan. Arius SCM (2nd Edn 2001) pp. 69–70
  28. ^ Kelly, J.N.D. (1963). Early Christian Creeds. Longmans. pp. 218ff.
  29. ^ Kelly J.N.D. Early Christian Creeds Longmans (1963) pp. 22–30
  30. ^ Denzinger, Henry (1957). The Sources of Catholic Dogma (30th ed.). B. Herder Book Co. p. 9.
  31. ^   Wilhelm, Joseph (1911). "The Nicene Creed" . In هربرمان, تشارلز (ed.). الموسوعة الكاثوليكية. Vol. 11. Robert Appleton Company. {{cite encyclopedia}}: Cite has empty unknown parameters: |1=, |coauthors=, and |month= (help); Invalid |ref=harv (help)
  32. ^ "Religion Facts, four of the five Protestant denominations studied agree with the Nicene Creed and the fifth may as well, they just don't do creeds in general". Archived from the original on 19 March 2015. Retrieved 29 October 2014.
  33. ^ "Christianity Today reports on a study that shows most evangelicals believe the basic Nicene formulation". 28 October 2014. Archived from the original on 11 November 2020. Retrieved 29 October 2014.
  34. ^ Schaff's Seven Ecumenical Councils: Second Ecumenical: The Holy Creed Which the 150 Holy Fathers Set Forth... Archived 5 ديسمبر 2020 at the Wayback Machine
  35. ^ أ ب ت Kelly, J.N.D. Early Christian Creeds Longmans (19602 ) pp. 305, 307, 322–331 respectively
  36. ^ أ ب ت Davis, Leo Donald S.J., The First Seven Ecumenical Councils, The Liturgical Press, Collegeville, Minnesota, 1990, ISBN 0-8146-5616-1, pp. 120–122, 185
  37. ^ Kelly, J.N.D. Early Christian Creeds London, 1973
  38. ^ أ ب Richard Price, Michael Gaddis (editors), The Acts of the Council of Chalcedon (Liverpool University Press 2005 Archived 8 يناير 2023 at the Wayback Machine ISBN 978-0-85323-039-7), p. 3
  39. ^ "Philip Schaff, The New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. III: article Constantinopolitan Creed". Archived from the original on 24 February 2020. Retrieved 12 January 2010.
  40. ^ "The Third Ecumenical Council. The Council of Ephesus, p. 202". Archived from the original on 16 August 2000. Retrieved 11 January 2009.
  41. ^ أ ب "NPNF2-14. The Seven Ecumenical Councils". Ccel.org. Christian Classics Ethereal Library. Archived from the original on 21 July 2015. Retrieved 29 November 2006.
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  43. ^ أ ب ت ث ج ح "Greek and Latin Traditions on Holy Spirit". Ewtn.com. Archived from the original on 28 December 2018.
  44. ^ "Creeds of Christendom, with a History and Critical notes. Volume II. The History of Creeds". Ccel.org. Christian Classics Ethereal Library. Archived from the original on 9 December 2006. Retrieved 29 November 2006.
  45. ^ Schaff, Philip (1877). The Creeds of Christendom, with a History and Critical Notes. Vol. i. New York: Harper & Brothers. pp. 28–29.. See also Creeds of Christendom Archived 27 أغسطس 2021 at the Wayback Machine.
  46. ^ "Creed of Nicaea 325 – Greek and Latin Text with English translation". Earlychurchtexts.com. Archived from the original on 12 November 2020. Retrieved 31 December 2017.
  47. ^ "Nicene Creed Greek Text with English translation". Earlychurchtexts.com. Archived from the original on 26 January 2021. Retrieved 31 December 2017.
  48. ^ "Canon VII". Archived from the original on 18 October 2012. Retrieved 29 November 2006.
  49. ^ For a different view, see e.g. Excursus on the Words πίστιν ἑτέραν Archived 21 يوليو 2015 at the Wayback Machine
  50. ^ "Strong's Greek: 1607. ἐκπορεύομαι (ekporeuomai) – to make to go forth, to go forth". Biblehub.com. Archived from the original on 8 July 2014. Retrieved 15 June 2014.
  51. ^ St. Gregory of Nazianzus, Oratio 39 in sancta lumina, in Patrologia Graeca, ed. by J.P. Migne, vol. 36, D’Ambroise, Paris 1858, XII, p. 36, 348 B: Πνεῦμα ἅγιον ἀληθῶς τὸ πνεῦμα, προϊὸν μὲν ἐκ τοῦ Πατρὸς, οὐχ ὑϊκῶς δὲ, οὐδὲ γὰρ γεννητῶς, ἀλλ' ἐκπορευτῶς [The Holy Spirit is truly Spirit, going from (προϊὸν, a word that can correspond to the Latin procedens) the Father, not as a Son (οὐχ ὑϊκῶς) nor indeed as begotten (γεννητῶς) but as originating (ἐκπορευτῶς)].
  52. ^ St. Gregory of Nazianzus, Oration 31 on the Holy Spirit, in Patrologia Graeca, ed. by J.P. Migne, vol. 36, D’Ambroise, Paris 1858, X, p. 36, 141 C: Τὸ πνεῦμα τὸ ἅγιον, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται· ὃ καθ' ὅσον μὲν ἐκεῖθεν ἐκπορεύεται, οὐ κτίσμα· καθ' ὅσον δὲ οὐ γεννητόν, οὐχ υἱός· καθ' ὅσον δὲ ἀγεννήτου καὶ γεννητοῦ μέσον θεός: [The Holy Spirit, 'who has his origin in the Father' [John 15:26], who inasmuch as he has his origin in him, is not a creature. Inasmuch as he is not begotten, he is not the Son; inasmuch as he is the middle of the Unbegotten and the Begotten, he is God].
  53. ^ أ ب Such as St. Gregory of Nazianzen, as seen in the passage from Oratio 39 cited above.
  54. ^ See etymology given in "Symbol". The American Heritage Dictionary of the English Language (Fifth ed.). 2019. Archived from the original on 1 January 2020.
  55. ^ "Ordo Missae, 18–19" (PDF). Usccb.org. Archived (PDF) from the original on 10 August 2009. Retrieved 11 February 2009.
  56. ^ Kehn, N. R. (2009). "Sola Scriptura". Restoring the Restoration Movement: A look under the Hood at the Doctrines that Divide. LaVergne, TN: Xulon Press. ISBN 978-1-60791-358-0. Archived from the original on 14 January 2023. Retrieved 30 July 2021.
  57. ^ Credo Meditations on Thenicene Creed. Chalice Press. pp. xiv–xv. ISBN 978-0-8272-0592-5. Archived from the original on 14 January 2023. Retrieved 30 July 2021.
  58. ^ Timothy Larsen, Daniel J. Treier, The Cambridge Companion to Evangelical Theology Archived 8 يناير 2023 at the Wayback Machine (Cambridge University Press 2007 ISBN 978-0-521-84698-1, p. 4
  59. ^ Oaks, Dallin H. (May 1995). Apostasy And Restoration Archived 22 سبتمبر 2020 at the Wayback Machine. Ensign. Church of Jesus Christ of Latter-day Saints.
  60. ^ Stephen Hunt, Alternative Religions (Ashgate 2003 Archived 8 يناير 2023 at the Wayback Machine ISBN 978-0-7546-3410-2), p. 48
  61. ^ Charles Simpson, Inside the Churches of Christ (Arthurhouse 2009 Archived 8 يناير 2023 at the Wayback Machine ISBN 978-1-4389-0140-4), p. 133

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