The Nicene Creed Explained

Summary

Highlights

• The Nicene Creed has guided Christianity for over 1600 years, featuring crucial dogmas. 📜
• Crafted at the councils of Nicaea and Constantinople, it addressed significant theological controversies. 🏛️
• The Creed reinforces belief in one God and the Trinity, often misunderstood concepts. 💡
• Jesus' divine nature is a key teaching clarified in the Creed, rebutting early Church heresies. ✝️
• The Holy Spirit’s divinity and relationship within the Trinity are essential affirmations. 🔥
• Church disputes over the Creed’s phrasing, like ‘and the Son’, highlight historical tensions. ⚔️
• Essential church dogmas outlined in the Creed provide a foundation for further theological developments. 🔗

Key Takeaways

• The Nicene Creed is a cornerstone for defining Christian faith, established over 1600 years ago. 🏛️
• It outlines core beliefs such as the Trinity, Jesus' divinity, and the role of the Holy Spirit. ✨
• The Creed is divided into four parts: God the Father, God the Son, God the Holy Spirit, and the Church. 📜
• Originally crafted to address early Church controversies and heresies, it stands as a timeless declaration. ⏳
• The Creed does not cover all aspects of theology but focuses on what's essential to the faith. 🔍

Overview

Chapters

• 00:00 - 00:30: The Introduction to Nicene Creed The Nicene Creed is one of the oldest and most significant prayers in Church history, having preserved the core tenets of faith for over 1600 years. Despite its complexity and intimidating terms like 'consubstantial,' its foundational dogmas are straightforward and crucial. The chapter explores the teachings of the Nicene Creed and the historical reasons for their inclusion.
• 00:30 - 01:30: Early Heresies and Church Councils The chapter discusses the nature of God in Christianity, focusing on the concept of the Trinity and contrasting it with beliefs considered heretical, such as duality or shapeshifting spirit. It highlights how foundational Trinitarian beliefs are in modern Christianity and indicates that deviation from these is viewed as heresy.
• 02:00 - 03:00: God the Father The chapter titled 'God the Father' delves into the early centuries of the Christian Church, highlighting the period before official doctrines were established. During this time, diverse interpretations of God existed due to various teachers proposing their own views. While some level of diversity was considered healthy, certain interpretations were deemed incorrect as they conflicted with the Scriptures. To address these theological discrepancies, the Church convened its first two councils in 325 and 381, aiming to define orthodox teachings.
• 03:00 - 07:00: God the Son This chapter delves into the theological discussions and debates during the early Christian councils of Nicaea and Constantinople. It primarily explores questions regarding the nature of Jesus and the Holy Spirit: whether Jesus is divine or merely an exemplary human, and the distinctiveness and relationship of the Holy Spirit with the Father and the Son. The chapter also touches on Trinitarian theology, questioning whether there are three distinct gods, or one God in three forms, or a concept in between. The resulting outcome is the Nicene Creed, a statement of faith still professed today, which is briefly mentioned to be covered in more detail later. The creed's structure is noted to be divided into four major sections, each addressing one of the primary topics.
• 07:00 - 09:30: Jesus' Humanity and Resurrection The chapter begins by introducing dogmatic categories of the Christian faith, highlighting the roles of God the Father, God the Son, God the Holy Spirit, and God’s Holy Church. It specifically focuses on God the Father, emphasizing the belief in one almighty God who is the creator of everything visible and invisible. This section of the creed underscores the monotheistic belief in a singular supreme being, distinct from polytheistic views of multiple gods.
• 10:00 - 14:00: Second Coming and the Role of Holy Spirit The chapter titled 'Second Coming and the Role of Holy Spirit' explores the nature and role of God as the all-powerful creator of the universe, distinct from His creation yet responsible for its existence. The transcript emphasizes God's supreme knowledge and presence, asserting that God exists above, controls, and is outside of all things, as He precedes all things. The discussion briefly references theological reasoning by Thomas Aquinas but suggests moving forward without delving into detailed philosophical arguments.
• 14:00 - 16:00: The Controversial Filioque Clause The chapter titled 'The Controversial Filioque Clause' delves into the complex theological assertion within Christian doctrine regarding Jesus Christ. It examines the creed statement, 'I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages,' emphasizing its deep implications. Central to this is the affirmation of Jesus' divinity, professing that Jesus is true God from true God and is consubstantial with the Father, meaning of the same substance or essence. This section highlights the contention surrounding the interpretation of these beliefs, underscoring the notion that Jesus is God in the same stature as the Father.
• 16:00 - 19:00: The Church and Conclusion This chapter explores the unique theological concept that while everything else, like stars, trees, and humans, are part of the created world bound by time and space, Jesus is distinct due to his consubstantiality with the Father. The chapter delves into the notion of Jesus not being created but rather existing eternally with God, being of the same substance. The term 'consubstantial' signifies their unity and shared essence, contrasting with other beings or objects that come into existence at a certain point in time. Moreover, it highlights the idea of Jesus being 'begotten' not made, emphasizing his divine nature and eternal existence as an integral part of God, sent forth from the Father, extending beyond our common understanding of being and creation.

The Nicene Creed Explained Transcription

• 00:00 - 00:30 Creed Among the oldest and most important prayers in  the history of the Church is the Nicene Creed.   For more than 1600 years it has maintained the  essential dogmas of our faith, guided our Church, and has left some ordinary Catholics confused   on what it all means. Who exactly uses  consubstantial in their everyday life? While words like these may be a bit intimidating  to someone without a degree in theology,   the concepts and dogmas contained in this  ancient profession of faith are as simple   and straightforward as anything we do,  not to mention extremely important. So,   what does the Nicene Creed teach and why were  these things included when they were? This is
• 00:30 - 01:00 Catholicism in Focus. — Today, the idea that Jesus is God, that the Holy  Spirit exists as a separate person, or that God   exists in Trinity as opposed to duality or some  sort of shapeshifting spirit is taken for granted. Who would say such things? That’s heresy!
• 01:00 - 01:30 Only, it wasn’t back in the early centuries  of the Church. Not because these things are   correct teachings, but because the Church  had yet to define what those teachings   are. As the Church spread throughout the  land, many different teachers with many   different followers began to come up with  their own understandings of who God was. And while some diversity is healthy  when dealing with something that is   ultimately a mystery, certain  answers were just flatly wrong.   Scripture itself contradicted some  of the major teachers of the day. Thus, in 325 and 381, the Church  met for it’s first two councils,
• 01:30 - 02:00 first in Nicaea then in Constantinople,  to answer the big questions. Is Jesus God or just a really good human  being? Is the Holy Spirit a third entity   distinct from the Father and the Son, or just  another form of the Son? For that matter,   are there three distinct gods, one God that takes  on three different forms, or something in between? What resulted is the creed we profess even today. Well, sort of. But we’ll get to that later. Structurally, there are four major sections of  the creed, each dealing with one of the major
• 02:00 - 02:30 dogmatic categories of the faith: God the Father,  God the Son, God the Holy Spirit, and God’s Holy   Church. We begin by looking at God the Father, the  shortest and most straightforward of the sections. The creed begins, “I believe in  one God, the Father almighty,   maker of heaven and earth, of all  things visible and invisible.” Very simply, we believe in a single supreme  being who created all that is in existence. Not two gods. Not three gods. Not 330 million  gods. One, single God, who is the Father.
• 02:30 - 03:00 The Father created the earth and  the stars, atoms and elements,   things right here in front of us and  even things in a nonphysical dimension,   namely, heaven—and importantly, is  not any of those things himself. In saying that God is all-powerful, we  imply not just might, but also supreme   knowledge and presence as well. This God  exists above all things and in control of   all things because he is before all  things and outside of all things. And if it matters to you how God  logically must be these things,   go read Thomas Aquinas…  otherwise, we gotta move on.
• 03:00 - 03:30 Section two is where we start to get  controversial, as we look to Jesus,   the Son of God. The creed states: I believe in one Lord Jesus Christ,  the Only Begotten Son of God,   born of the Father before all ages. God from  God, Light from Light, true God from true God,   begotten, not made, consubstantial with the  Father; through him all things were made. Obviously there is A LOT going on here,  but what it is essentially teaching is one,   very simple thing: Jesus is God in  the same way that the Father is God.
• 03:30 - 04:00 Unlike stars, trees, iPhones, or even  human beings, Jesus was not created out   of material—things that exist within  time and space and have a beginning,   meaning there was a time when  they didn’t exist—Jesus exists   equally with the Father as he is  of the substance of the Father. Consubstantial means with the same substance,  or as we used to say, “one in being.” Jesus is begotten by the Father—birthed or sent  forth or spiraling out from—as the offspring of
• 04:00 - 04:30 the Father. This is what makes the Father  a father and what makes the Son a son,   meaning that there could never have been  a time nor will there ever be a time when   the Father is not begetting the Son,  otherwise, he wouldn’t be the Father.   They have coexisted for all eternity in a  state of filial relationship and sending. Statements like these may seem obvious to  us today, but back in the fourth century,   there were many Christians who  disagreed. One group, called Arians,   claimed that while Jesus came from the  Father, he was a creation of the Father,
• 04:30 - 05:00 meaning that he was neither  eternal nor equal with the Father. Another word for this type of theology is  subordinationism, a belief in a hierarchical   structure within God in which Jesus is lower, or  subordinate, to the fullness of God the Father. This idea contradicts Jesus’ statements  about the oneness he shared with God and   ultimately undermines the power  of the resurrection. If it is not   actually God who is risen but one of God’s  creations, then what’s the point, exactly? More than that, these statements also disprove  an idea that there were two gods at war with
• 05:00 - 05:30 one another or that Jesus shared any secret  knowledge not held by the Father. Christians   at the time known as Gnostics believed  that there was an Old Testament Demiurge,   and there was an ultimate God in Jesus, and  that these two beings were against one another. Unfortunately, this was not the  only problematic teaching the   gnostics professed, which is  why we have the next section: “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.” Holding off on the part about  the Holy Spirit for a second,
• 05:30 - 06:00 this statement declares that Jesus did  not remain in heaven as God alone but   came to earth. And he didn’t come down to  earth as a spirit, an angel-like figure,   or some futuristic hologram—he came  down as a man, born of real flesh. The reason that this is stated, particularly  the part about being born of a woman,   is because some, including the gnostics,  believed in what is called docetism,   that Jesus merely looked like a human, but  did not actually have a human body or nature. It’s because of this that they did not  believe that his suffering on the cross
• 06:00 - 06:30 was real and so it had no merit,  which is why the creed continues: 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. Not only do we have a further rebuttal  of this denial of Jesus’ humanity,   but also the addition of two essential dogmas of  the Church: Jesus’ resurrection and ascension. Jesus, who at this point is established  as both God and man, lived a human life,   died, and then conquered that death. He does not  remain in the realm of the dead to be forgotten,
• 06:30 - 07:00 nor did he simply respawn as God in heaven like  he was in a video game, he returned to earth,   in his fleshly, glorified living body,  before being brought to heaven—body and soul. Meaning, that there exists now in God and heaven  something that did not exist from the beginning:   humanity. Jesus took with him what he created so  that now a part of creation lives on in eternity. Whoa… Just think about that for a second.
• 07:00 - 07:30 But not too long of a second because there’s  a lot more to go. The section continues: “He will come again in glory to judge the living  and the dead and his kingdom will have no end.” Taken with the earlier line about coming for our  salvation, this asserts Jesus’ rightful place   over all, and the possibility of humanity  to be welcomed into his eternal kingdom. Concluding the section on Jesus, and the  central focus of the Council of Nicaea.   Because the Holy Spirit was barely discussed  at this council, the original creed from 325   ends abruptly with the line, “And in the Holy  Spirit,” like, I guess we have to mention him
• 07:30 - 08:00 but we’ve been kind of busy arguing over Jesus  that we forget to define who is and what he does. By the time the Church met in 381, the  controversies surrounding Christ had all-but   quieted down, giving rise to some questions about  the Holy Spirit that needed to be addressed. Like,   was the Holy Spirit a separate entity from the  Father and the Son or just another form of the   Son? Was the Holy Spirit God like the others or a  creation of the two? And what did he do, exactly. Thus, section three declares,  “I believe in the Holy Spirit,   the Lord, the giver of life,  who proceeds from the Father,
• 08:00 - 08:30 who with the Father and the Son is adored and  glorified, who has spoken through the prophets.” This should sound familiar. Just as  Jesus is consubstantial with the Father,   proceeding from him eternally, and  participating in the creation of the   world and the work of the Father in salvation,  so, too, is the Holy Spirit. In stating so,   it only follows that he is due the same adoration  and glory that The Father and the Son are. This is a direct repudiation of what  were called Pneumatomachians, literally,   the fighters of the Spirit, who denied  the divinity of the Holy Spirit. For them,
• 08:30 - 09:00 he was merely a creation of the Son, more  of a helpful gift than a divine being. This is also the section with the most  controversial statement today, as the   astute will notice that I left out a phrase. As  we pray it today, the creed proclaims that the   Holy Spirit proceeds from the Father AND THE  SON… but this was not original to the Council. Rather, and much to the chagrin of the Orthodox,  this phrase first appeared in a translation of   the creed at the Third Council of Toledo in 589,  added without the approval of the whole Church,
• 09:00 - 09:30 in order to combat a resurgence  of Arianism among Germanic tribes. If the Holy Spirit only proceeds  from the Father, they contended,   this would make the Father greater  than the Son, which cannot be. It is not to say that the Son represents a second  ultimate cause or source, which is illogical,   but only that the Son’s presence is intrinsically  necessary, that the Spirit flows from the Father   through the Son, a statement that is  backed by numerous passages in Scripture. The issue today, it would seem, is  not so much what the statement says,
• 09:30 - 10:00 but the fact that the Catholic Church had  the gall to add to the Creed on its own,   treating the East as subordinate to its ultimate  authority… a much larger topic for another day. Church leaders have always shown that  you can be really good at theology and   terrible at politics. Which, brings us  to the final section, the Church of God. The section begins by declaring the four  marks the Church, “I believe in one, holy,   catholic and apostolic Church,” stating  that the Church is undivided, from God,   universal, and fundamentally missionary  in nature. This is not just a political
• 10:00 - 10:30 faction or new kingdom, it is an institution  with heavenly origins and heavenly ambitions. This is followed by the means of initiation,  “I confess one Baptism for the forgiveness   of sins,” a once-for-all participation with  Christ that binds us to him not only in life,   but also in death, which is why  the passage concludes so hopefully:   “and I look forward to the resurrection of  the dead and the life of the world to come.” As Christians, there is no more fear  of death for we participate in what we   have just professed about God, knowing  that we will be one with him some day.
• 10:30 - 11:00 And that’s it. Four sections: God as Father, Son,  and Holy Spirit, and the nature of God’s Church.   No mention of the Eucharist, moral theology,  same sex-attraction, caring for the poor,   liturgical language, hierarchy of the Church,  or anything else of controversy today. It’s a simple, straightforward prayer with  only the most essential aspects of our faith. Which, is not to say that anything else I just  mentioned isn’t important or to suggest that all   we need is the creed and nothing more, but rather,  that everything the Church teaches, everything
• 11:00 - 11:30 that is important, flows from these core dogmas.  You can’t talk about the Eucharist without an   understanding of the nature of Jesus. You can’t  talk about the authority of the pope without   a foundation in baptism and procession of the  Holy Spirit. And you can’t talk about any moral   question of the day without being rooted in the  nature of God and his relationship to us as his   creation—where we come from and where we’re going.  As the world changes, the doctrine of the Church
• 11:30 - 12:00 will continue to unfold, finding new ways to  formulate our theology in the most effective way,   but the foundation on which it is built  will never change. What it means to be a   Christian was declared more than 1600 years  ago, and it will stand the test of time.