This exciting five-volume series follows up on the acclaimed Ancient Christian Commentary on Scripture to provide patristic commentary on the Nicene Creed. The series renders primary Greek, Latin, Coptic and Syriac source material from the church fathers in lucid English translation (some here for the first time) and gives readers unparalleled insight into the history and substance of what the early church believed.
Including biographical sketches, a timeline of ancient Christian sources, indexes, bibliographies and keys to original language sources as well as the Nicene-Constantinopolitan Creed in Greek, Latin and English (ICET version), this series illuminates key theological essentials in the light of classic and consensual Christian faith and makes an excellent resource for preaching and teaching.
This module includes the following five volumes:
Volume 1 – We Believe in One God (Edited by Gerald L. Bray)
Volume 2 – We Believe in One Lord Jesus Christ (Edited by John Anthony Mcguckin)
Volume 3 – We Believe in the Crucified and Risen Lord (Edited by Mark J. Edwards)
Volume 4 – We Believe in the Holy Spirit (Edited by Joel C. Elowsky)
Volume 5 – We Believe in One Holy Catholic and Apostolic Church (Edited by Angelo DiBerardino)
You may also be interested in the 29-volume Ancient Christian Commentary on Scripture (ACCS Complete) and the 3-volume Ancient Christian Devotional (Ancient Devotional).
There is a solid discussion ongoing among some internet-UMCers.
Rev. Jeremy Smith seems to think so and attempts to make the case with an essay that summarizes a longer sermon preached by Dr. Raymond E. Balcomb, a former pastor of First Methodist Church, Portland, Oregon. The post is a follow-up to another creed-critical post from about a year ago that came in response a tweet in which I quoted Tom Noble on the importance of the Creeds for the people called Methodist. You can read my response to Jeremy’s earlier post here.
There are other erroneous statements in that post by my friend, but this one is one of the most repeated and baseless claims. This is not the function of the Creeds, nor was it the tool of anyone in the early Church. I’d argue it wasn’t a tool in the medieval Church either.
The earliest creeds were used before Scripture was settled as a way to test, instruct, and build the Church. Further, the creeds and baptismal formulas were the simplest expression of the Christian faith. Simply, put… Christians were to believe in God, Jesus, and just a few other things. Nothing about Creation, except God is Creator. Nothing about Jesus, except the rudimentary story. Jesus was born of Mary, crucified, died, buried and rose again. This is best seen in Tertullian. He develops it, but he was an outcast as well.
This is not to say the earliest Church did not believe in the deity of Jesus. That’s another post.
Everything is used by those in power to dominate someone else. That doesn’t mean we have to see the object by its use. This is the same thing I encounter when I speak about Scripture. Many have given up on it.
As one commenter recently said… written by men, translated by men, studied by men. Or, its a fairy tale. Or it condones slavery. Or a host of other things SCripture was used for.
Allan “I’ll be a Duke fan regardless of how awful they are until the day I die” Bevere points out another blogger’s post regarding the theological showdown in the Fourth Century. I’m just going to meme this and say it happened not just in the Fourth Century, but in 343 in the city of Sophia, Bulgaria, formerly known as Serdica. This council was called to remedy the continued war between those who were supporting a more reconciling station with Arius (the East) and those who sought to maintain the Apostolic tradition as handed down by the only begotten, but not made Son of God (the West).
Athanasius and Marcellus of Ancyra stood there, accused of blasphemy, murder, and treason. The Bishop of Rome, Julius I, defended them through his representatives. After all, he had shield them for some time now. But the Eastern bishops, being the sniveling little sots and sons of Arius that they were, refused to allow these two mighty men of God to take their place rightfully as Bishops, even though they were recognized and sponsored by the Pope. The Eastern bishops soon abandoned the council as they would abandon God the Father and the God the Son, to separate them as if one was lesser than the other. The Western Bishops attended to their duty and established a most forthright and beautiful creed, it was, to unite the one true Church. It reads:
We declare those men excommunicate from the Catholic Church who say that Christ is God, but not the true God; that He is the Son, but not the true Son; and that He is both begotten and made; for such persons acknowledge that they understand by the term ‘begotten,’ that which has been made; and because, although the Son of God existed before all ages, they attribute to Him, who exists not in time but before all time, a beginning and an end. Valens and Ursacius have, like two vipers brought forth by an asp, proceeded from the Arian heresy. For they boastingly declare themselves to be undoubted Christians, and yet affirm that the Word and the Holy Ghost were both crucified and slain, and that they died and rose again; and they pertinaciously maintain, like the heretics, that the Father, the Son, and the Holy Ghost are of diverse and distinct essences. We have been taught, and we hold the catholic and apostolic tradition and faith and confession which teach, that the Father, the Son, and the Holy Ghost have one essence, which is termed substance by the heretics. If it is asked, ‘What is the essence of the Son?’ we confess, that it is that which is acknowledged to be that of the Father alone; for the Father has never been, nor could ever be, without the Son, nor the Son without the Father. It is most absurd to affirm that the Father ever existed without the Son, for that this could never be so has been testified by the Son Himself, who said, ‘I am in the Father, and the Father in Me;’ and ‘I and My Father are one.’ None of us denies that He was begotten; but we say that He was begotten before all things, whether visible or invisible; and that He is the Creator of archangels and angels, and of the world, and of the human race. It is written, ‘Wisdom which is the worker of all things taught me,’ and again, ‘All things were made by Him.’ He could not have existed always if He had had a beginning, for the everlasting Word has no beginning, and God will never have an end. We do not say that the Father is Son, nor that the Son is Father; but that the Father is Father, and the Son of the Father Son. We confess that the Son is Power of the Father. We confess that the Word is Word of God the Father, and that beside Him there is no other. We believe the Word to be the true God, and Wisdom and Power. We affirm that He is truly the Son, yet not in the way in which others are said to be sons: for they are either gods by reason of their regeneration, or are called sons of God on account of their merit, and not on account of their being of one essence, as is the case with the Father and the Son. We confess an Only-begotten and a Firstborn; but that the Word is only-begotten, who ever was and is in the Father. We use the word firstborn with respect to His human nature. But He is superior (to man) in the new creation (of the Resurrection), inasmuch as He is the Firstborn from the dead. We confess that God is; we confess the divinity of the Father and of the Son to be one. No one denies that the Father is greater than the Son: not on account of another essence, nor yet on account of their difference, but simply from the very name of the Father being greater than that of the Son. The words uttered by our Lord, ‘I and My Father are one,’ are by those men explained as referring to the concord and harmony which prevail between the Father and the Son; but this is a blasphemous and perverse interpretation. We, as Catholics, unanimously condemned this foolish and lamentable opinion: for just as mortal men on a difference having arisen between them quarrel and afterwards are reconciled, so do such interpreters say that disputes and dissension are liable to arise between God the Father Almighty and His Son; a supposition which is altogether absurd and untenable. But we believe and maintain that those holy words, ‘I and My Father are one,’ point out the oneness of essence which is one and the same in the Father and in the Son. We also believe that the Son reigns with the Father, that His reign has neither beginning nor end, and that it is not bounded by time, nor can ever cease: for that which always exists never begins to be, and can never cease. We believe in and we receive the Holy Ghost the Comforter, whom the Lord both promised and sent. We believe in It as sent. It was not the Holy Ghost who suffered, but the manhood with which He clothed Himself; which He took from the Virgin Mary, which being man was capable of suffering; for man is mortal, whereas God is immortal. We believe that on the third day He rose, the man in God, not God in the man; and that He brought as a gift to His Father the manhood which He had delivered from sin and corruption. We believe that, at a meet and fixed time, He Himself will judge all men and all their deeds. So great is the ignorance and mental darkness of those whom we have mentioned, that they are unable to see the light of truth. They cannot comprehend the meaning of the words: ‘that they may be one in us.’ It is obvious why the word ‘one’ was used; it was because the apostles received the Holy Spirit of God, and yet there were none amongst them who were the Spirit, neither was there any one of them who was Word, Wisdom, Power, or Only-begotten. ‘As Thou,’ He said, ‘and I are one, that they, may be one in us.’ These holy words, ‘that they may be one in us,’ are strictly accurate: for the Lord did not say, ‘one in the same way that I and the Father are one,’ but He said, ‘that the disciples, being knit together and united, may be one in faith and in confession, and so in the grace and piety of God the Father, and by the indulgence and love of our Lord Jesus Christ, may be able to become one.’
No doubt, Marcellus himself, the sainted man of God and loyal soldier of Christ, drafted most of this himself. Blessed be he.