Prayer from Clement's Letter to the Corinthians

Read this prayer from the Epistle of Clement to the Corinthians:

1 Clem. 59:3 [Grant unto us, Lord,] that we may set our hope on Thy Name which is the primal source of all creation,
and open the eyes of our hearts,
that we may know Thee,
who alone abidest Highest in the lofty,
Holy in the holy;
who layest low in the insolence of the proud,
who settest the lowly on high, and bringest the lofty low;
who makest rich and makest poor;
who killest and makest alive;
who alone art the Benefactor of spirits and the God of all flesh;
who lookest into the abysses,
who scanest the works of man;
the Succor of them that are in peril,
the Savior of them that are in despair;
The Creator and Overseer of every spirit;
who multipliest the nations upon earth,
and hast chosen out from all men those that love Thee through Jesus Christ,
Thy beloved Son, through whom Thou didst instruct us,
didst sanctify us,
didst honor us.
1 Clem. 59:4 We beseech Thee, Lord and Master, to be our help and succor.
Save those among us who are in tribulation;
have mercy on the lowly;
lift up the fallen;
show Thyself unto the needy;
heal the ungodly;
convert the wanderers of Thy people;
feed the hungry;
release our prisoners;
raise up the weak;
comfort the fainthearted.
Let all the Gentiles know that Thou art the God alone,
and Jesus Christ is Thy Son,
and we are Thy people and the sheep of Thy pasture.

An Example of Humility from Clement Letter to the Corinthians

While re-reading Clement's epistle to the Corinthians, I am fascinated by this quote:

"We know that many among ourselves have delivered themselves to bondage, that they might ransom others. Many have sold themselves to slavery, and receiving the price paid for themselves have fed others." Chapter 55.

Did people sell themselves into slavery so that they might get the release of others, or feed others? It would seem to be the case, if true.

Back in the day, if you fell into debt and had no other way of paying it off, you could sell yourself into being your creditors slave. Depending on how you were treated, it wasn't always a bad deal: Your master had to feed, clothe, and provide housing to you until you paid off your debt. Depending on how you were treated, you could decide to stay with your master and become their bondservant.

But to sell yourself into slavery for someone else - who does this kind of thing? I suppose that if my wife and kids were needing to be released from slavery, I might do it without thought.

Would I sell myself into slavery for someone else? What about another family member, a good friend, or even a complete stranger? That would take some serious "hearing from God", the farther away from me you are(thinking 6 degrees of seperation here).

Which all causes me to wonder, "How far am I willing to go for someone else?"

Today in Christian History - Sept 14

Early church father John Chrysostom, the greatest preacher of his age, dies in exile when, in poor health, he is forced to travel on foot in bad weather.

John Chrysostom is one of my heroes. I can read the Holimies of John today and still pull many practical lessons from them.

Biography from the Saint John Chrysostom webpage:

The legion of saints of the Church is comprised of men of extraordinary ability whose talents may have been dissimilar but many of whom seem to have shared a common genius for oratory. Yet out of this vast assembly of eloquent speakers, whose reputation might have rested on their gift of expression alone, the one for whom the title "Chrysostom" (in Russian, "Zlatoust"), or "golden-mouthed" was reserved, was John of Antioch, known as St. John Chrysostom, a great distinction in view of the qualifications of so many others.

Endeared as one of the four great doctors of the Church, St. John Chrysostom was born in 347 in Antioch, Syria and was prepared for a career in law under the renowned Libanius, who marveled at his pupil's eloquence and foresaw a brilliant career for his pupil as statesman and lawgiver. But John decided, after he had been baptised at the age of 23, to abandon the law in favour of service to the Saviour. He entered a monastery which served to educate him in preparation for his ordination as a priest in 386 AD. From the pulpit there emerged John, a preacher whose oratorical excellence gained him a reputation throughout the Christian world, a recognition which spurred him to even greater expression that found favour with everyone but the Empress Eudoxia, whom he saw fit to examine in some of his sermons.

When St. John was forty-nine years old, his immense popularity earned him election to the Patriarchate of Constantinople, a prestigious post from which he launched a crusade against excessiveness and extreme wealth which the Empress construed as a personal affront to her and her royal court. This also gave rise to sinister forces that envied his tremendous influence. His enemies found an instrument for his indictment when they discovered that he had harboured some pious monks who had been excommunicated by his archrival Theophilos, Bishop of Alexandria, who falsely accused John of treason and surreptitiously plotted his exile.

When it was discovered that the great St. John had been exiled by the puppets of the state, there arose such a clamour of protest, promising a real threat of civil disobedience, that not even the royal court dared to confront the angry multitudes and St John was restored to his post. At about this time he put a stop to a practice which was offensive to him, although none of his predecessors outwardly considered it disrespectful; this practice was applauding in church, which would be considered extremely vulgar today, and the absence of which has added to the solemnity of Church services.

St. John delivered a sermon in which he deplored the adulation of a frenzied crowd at the unveiling of a public statue of the Empress Eudoxia. His sermon was grossly exaggerated by his enemies, and by the time it reached the ears of the Empress it resulted in his permanent exile from his beloved city of Constantinople. The humiliation of banishment did not deter the gallant, golden-mouthed St. John, who continued to communicate with the Church and wrote his precious prose until he died in the lonely reaches of Pontus in 407.

The treasure of treatises and letters which St. John left behind, included the moving sermon that is heard at Easter Sunday services. The loss of his sermons which were not set down on paper is incalculable. Nevertheless, the immense store of his excellent literature reveals his insight, straightforwardness, and rhetorical splendour, and commands a position of the greatest respect and influence in Christian thought, rivaling that of other Fathers of the Church. His liturgy, which we respectfully chant on Sundays, is a living testimony of his greatness.

Today in Church History - Oct 28

October 28, 312: According to tradition, on this date the 32-year-old Roman emperor Constantine defeated Maxentius at Milvian Bridge. Before the battle, Constantine had seen the symbol of Jesus, chi-rho, in a vision, accompanied with the words "By this sign conquer." He is considered Rome's first Christian emperor.

Today in Church History - Oct 22

October 22, 1844: Between 50,000 and 100,000 followers of Baptist lay preacher William Miller prepared for "The Day of Atonement"—the day Jesus would return. Jesus didn't, and though Miller retained his faith in Christ's imminent return until his death, he blamed human mistakes in Bible chronologies for "The Great Disappointment." Several groups arose from Miller's following, including the Seventh-Day Adventists.

William Miller

Read more about it on Wikipedia:
http://en.wikipedia.org/wiki/Great_Disappointment



This is a chart showing how Miller came up with the date. Kinda cool looking, if not goofy!

“But concerning that day and hour no one knows, not even the angels of heaven, but the Father only." Matt 24:36 ESV

Today in Church History - Oct 17

October 17, 108: According to tradition, Ignatius, bishop of Antioch, was martyred on this date. The Apostolic Father closest in thought to the New Testament writers, Ignatius wrote seven letters under armed guard on his way to Rome—some asking that the church not interfere with his "true sacrifice".

From Wikipedia:
Saint Ignatius of Antioch (also known as Theophorus) (ca. 35-110)was the third Bishop and Patriarch of Antioch and possibly a student of the Apostle John. En route to his martyrdom in Rome, Ignatius wrote a series of letters which have been preserved as an example of very early Christian theology. Important topics addressed in these letters include ecclesiology, the sacraments, and the role of bishops.

Ignatius, along with Clement of Rome and Polycarp of Smyrna, is one of the chief Apostolic Fathers, early Christian authors who knew the apostles personally and were taught and usually ordained by them as bishops.

St. Ignatius was arrested by the authorities and transported to Rome under trying conditions:

“ From Syria even to Rome I fight with wild beasts, by land and sea, by night and by day, being bound amidst ten leopards, even a company of soldiers, who only grow worse when they are kindly treated. —Ignatius to the Romans, 5. ”

He was sentenced to die in the Colosseum. The Roman authorities hoped to make an example of him and thus discourage Christianity from spreading, but his journey to Rome instead offered him the opportunity to meet with and teach Christians along his route, and he wrote six letters to the churches in the region and one to a fellow bishop.

St. Ignatius is claimed to be the first known Christian writer to argue in favor of Christianity's replacement of the Sabbath with the Lord's Day:

“ Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace.... If then those who had walked in ancient practices attained unto newness of hope, no longer observing Sabbaths but fashioning their lives after the Lord's day, on which our life also arose through Him and through His death which some men deny ... how shall we be able to live apart from Him? ... It is monstrous to talk of Jesus Christ and to practise Judaism. For Christianity did not believe in Judaism, but Judaism in Christianity — Ignatius to the Magnesians 8:1, 9:1-2, 10:3, Lightfoot translation. ”

He is also responsible for the first known use of the Greek word katholikos (καθολικός), meaning "universal," to describe the church, writing:

“ Wherever the bishop appears, there let the people be; as wherever Jesus Christ is, there is the Catholic Church. It is not lawful to baptize or give communion without the consent of the bishop. On the other hand, whatever has his approval is pleasing to God. Thus, whatever is done will be safe and valid. — Letter to the Smyrnaeans 8, J.R. Willis translation. ”

It is from the word katholikos that the word "catholic" comes. When Ignatius wrote the Letter to the Smyrnaeans in about the year 107 and used the word "catholic", he used it as if it were a word already in use to describe the Church. This has led many scholars to conclude that the appellation "Catholic Church" with its ecclesial connotation may have been in use as early as the last quarter of the first century.

On the Eucharist, Ignatius wrote in his letter to the Smyrnaeans:

“ Take note of those who hold heterodox opinions on the grace of Jesus Christ which has come to us, and see how contrary their opinions are to the mind of God. . . . They abstain from the Eucharist and from prayer because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, flesh which suffered for our sins and which that Father, in his goodness, raised up again. They who deny the gift of God are perishing in their disputes. — Letter to the Smyrnaeans 6:2–7:1 ”

Saint Ignatius's most famous quotation, however, comes from his letter to the Romans:

“ I am writing to all the Churches and I enjoin all, that I am dying willingly for God's sake, if only you do not prevent it. I beg you, do not do me an untimely kindness. Allow me to be eaten by the beasts, which are my way of reaching to God. I am God's wheat, and I am to be ground by the teeth of wild beasts, so that I may become the pure bread of Christ.— Letter to the Romans.

Today in Church History - Oct 16

October 16, 1555: English reformers Hugh Latimer and Nicholas Ridley are burned at the stake at the order of Roman Catholic Queen Mary Tudor. The picture is a woodcut of the event.

From Wikipedia:
Hugh Latimer (c. 1485-October 16, 1555) was the bishop of Worcester, and Nicholas Ridley was an English clergyman.

Latimer was born into a family of farmers in Thurcaston, Leicestershire. From around 14 years of age he started to attend Peterhouse, Cambridge, and was known as a good student. After receiving his academic degrees and being ordained, he developed a reputation as a very zealous Roman Catholic. At first he opposed the Lutheran opinion of his day, but his views changed after meeting the clergyman Thomas Bilney.

In 1510, he was elected a Fellow of Clare College, Cambridge and in 1522 became university preacher. He became noted for his reformist teachings, which attracted the attention of the authorities. He became a noted preacher more widely. In 1535, he was appointed Bishop of Worcester, in succession to an Italian absentee, and promoted reformed teachings in his diocese. In 1539, he opposed Henry VIII's Six Articles, with the result that he was forced to resign his bishopric and imprisoned in the Tower of London (where he was again in 1546).

During the reign of Henry's son Edward VI, he was restored to favour as the English church moved in a more Protestant direction, becoming court preacher until 1550. He then served as chaplain to Katherine Duchess of Suffolk. However, when Edward VI's sister Queen Mary I came to the throne, he was tried for his beliefs and teachings in Oxford and imprisoned. In October 1555 he was burned at the stake outside Balliol College, Oxford.

Latimer was executed beside Nicholas Ridley. He is quoted as having said to Ridley:

"Be of good comfort, Master Ridley, and play the man; we shall this day light such a candle, by God's grace, in England, as I trust shall never be put out."

The deaths of Latimer, Ridley and later Cranmer — now known as the Oxford Martyrs — are commemorated in Oxford by the Victorian Martyrs' Memorial which is located near the actual execution site. The Latimer room in Clare College, Cambridge is named after him.

Nicholas Ridley came from a prominent family in Tynedale, Northumberland, and was born early in the sixteenth century. He was educated at the Royal Grammar School, Newcastle and the University of Cambridge, where he received his Master's degree in 1525. Soon afterward he was ordained as a priest and went to the Sorbonne, in Paris, for further education.

After returning to England around 1529, he became the senior proctor of Cambridge University. Around that time there was significant debate about the Pope's supremacy. Ridley was well versed on Scripture, and through his arguments the University came up with the following resolution: "That the Bishop of Rome had no more authority and jurisdiction derived to him from God, in this kingdom of England, than any other foreign bishop."

In 1540, he was made one of the King's Chaplains, and was also presented with a prebendal stall in Canterbury Cathedral. He was also made Master of Pembroke College.

He succeeded to the Bishopric of Rochester in 1549-50, and shortly after coming to office, directed that the altars in the churches of his diocese should be removed, and tables put in their place to celebrate the Lord's Supper. He was translated to Bishop of London in 1550.

He was burned at the stake, a martyr for his teachings and his support of Lady Jane Grey, along with Hugh Latimer on October 16, 1555 in Oxford. He burned extremely slowly and suffered a great deal. A metal cross in a cobbled patch of road in Broad Street, Oxford marks the site, and the event is also commemorated by the Martyrs' Memorial, located nearby.

In 1881, Ridley Hall in Cambridge, England, was founded in his memory for the training of Anglican priests. Ridley College, a private University-preparatory school located in St. Catharines, Ontario, was founded in his honor in 1889. There is also a Church of England church dedicated to him in Welling, south east London.

Today in Church History - Oct 15

October 15, 1880: Germany's Cologne cathedral is completed, 633 years after construction began.

Good article on the Cathedral from Wikipedia:

http://en.wikipedia.org/wiki/Cologne_Cathedral

A Thought from Jonathan Edwards...

"And confessed that they were strangers and pilgrims on the earth. For they that say such things, declare plainly that they seek a country." -- Hebrews 11:13, 14

Why the Christian’s life is a journey, or pilgrimage?

1. THIS world is not our abiding place. Our continuance here is but very short. Man’s days on the earth, are as a shadow. It was never designed by God that this world should be our home. Neither did God give us these temporal accommodations for that end. If God has given us ample estates, and children, or other pleasant friends, it is with no such design, that we should be furnished here, as for a settled abode, but with a design that we should use them for the present, and then leave them in a very little time. When we are called to any secular business, or charged with the care of a family, [and] if we improve our lives to any other purpose than as a journey toward heaven, all our labor will be lost. If we spend our lives in the pursuit of a temporal happiness, as riches or sensual pleasures, credit and esteem from men, delight in our children and the prospect of seeing them well brought up and well settled, etc. — all these things will be of little significancy to us. Death will blow up all our hopes, and will put an end to these enjoyments. “The places that have known us, will know us no more” and “the eye that has seen us, shall see us no more.” We must be taken away forever from all these things, and it is uncertain when: it may be soon after we are put into the possession of them. And then, where will be all our worldly employments and enjoyments, when we are laid in the silent grave! “So man lieth down, and riseth not again, till the heavens be no more.” (Job 14:12)

2. The future world was designed to be our settled and everlasting abode. There it was intended that we should be fixed, and there alone is a lasting habitation and a lasting inheritance. The present state is short and transitory, but our state in the other world is everlasting. And as we are there at first, so we must be without change. Our state in the future world, therefore, being eternal, is of so much greater importance than our state here, that all our concerns in this world should be wholly subordinated to it.

3. Heaven is that place alone where our highest end and highest good is to be obtained. God hath made us for himself. “Of him, and through him, and to him are all things.” Therefore, then do we attain to our highest end, when we are brought to God: but that is by being brought to heaven, for that is God’s throne, the place of his special presence. There is but a very imperfect union with God to be had in this world, a very imperfect knowledge of him in the midst of much darkness: a very imperfect conformity to God, mingled with abundance of estrangement. Here we can serve and glorify God, but in a very imperfect manner: our service being mingled with sin, which dishonors God. — But when we get to heaven (if ever that be), we shall be brought to a perfect union with God and have more clear views of him. There we shall be fully conformed to God, without any remaining sin: for “we shall see him as he is.” There we shall serve God perfectly and glorify him in an exalted manner, even to the utmost of the powers and capacity of our nature. Then we shall perfectly give up ourselves to God: our hearts will be pure and holy offerings, presented in a flame of divine love...

Today in Church History - Oct 10

October 10, 1560: Dutch theologian Jacob Arminius, the founder of a theology that challenged Reformed assumptions, is born in Oudewater, Netherlands.

From Christian Classics Ethereal Library:
Jacobus Arminius (aka Jacob Arminius, James Arminius, and his Dutch name Jacob Harmenszoon) was a Dutch theologian, best known as the founder of the anti-Calvinistic school in Reformed Protestant theology, thereby lending his name to a movement which resisted some of the tenets of Calvinism - Arminianism. The early Dutch followers of Arminius' teaching were also called the Remonstrants, after they issued a document containing five points of disagreement with classic Calvinism, entitled Remonstrantice (1610).

Arminius became a professor of theology at Leiden in 1603, and remained there for the rest of his life. The theology of Arminianism was not fully developed during Arminius' time, but was systematized after his death and formalized in the Five articles of the Remonstrants in 1610. The works of Arminius (in Latin) were published at Leiden in 1629, and at Frankfort in 1631 and 1635. After his death the Synod of Dordrecht (1618-1619) judged his theology and its adherents anathemas and published the five points of Calvinism (later knows as TULIP) as a point-by-point response to the five points of the Arminian Remonstrants.

Today in Church History - Oct 9

October 9, 1747: David Brainerd, pioneer missionary to Native Americans in New England, dies of tuberculosis at age 29. His journal, published by Jonathan Edwards, inspired hundreds to become missionaries, including the "father of modern Protestant missions," William Carey.

From Wikipedia: Brainerd was born in Haddam, Connecticut. He was orphaned at fourteen and had an experience that intensified his dedication to Christianity at age 21 in 1739. Shortly after, he enrolled at Yale, but was expelled his junior year for privately saying of a college tutor, "He has no more grace than this chair", and refusing to publicly apologize. The episode grieved Brainerd, but some two months later, on his 24th birthday, he wrote in his journal, "...I hardly ever so longed to live to God and to be altogether devoted to Him; I wanted to wear out my life in his service and for his glory …"

The University later named a building after Brainerd (Brainerd Hall at Yale Divinity School), the only building on the Yale University campus to be named after a student who was expelled.

He then prepared for the ministry, being licensed to preach in 1742, and early in 1743 decided to devote himself to missionary work among the Native Americans. Supported by the Scottish "Society for Promoting Christian Knowledge," he worked first at Kaunaumeek, an Indian settlement about 20 miles from Stockbridge, Massachusetts, and subsequently, until his death, among the Delaware Indians in Pennsylvania (near Easton) and New Jersey (near Cranbury). His heroic and self-denying labors, both for the spiritual and for the temporal welfare of the Indians, wore out a naturally feeble constitution, and on October 19, 1747 he died at the house of his friend, Jonathan Edwards, in Northampton, Massachusetts. Brainerd is believed to have died of tuberculosis.

He made only a handful of converts, but became widely known in the 1800s due to books about him. His Journal was published in two parts in 1746 by the Scottish Society for Promoting Christian Knowledge; and in 1749, at Boston, Jonathan Edwards published An Account of the Life of the Late Rev. David Brainerd, chiefly taken from his own Diary and other Private Writings, which has become a missionary classic. A new edition, with the Journal and Brainerd's letters embodied, was published by Sereno E. Dwight at New Haven in 1822; and in 1884 was published what is substantially another edition, The Memoirs of David Brainerd, edited by James M Sherwood. Brainerd's writings contain substantial meditation on the nature of the illness that eventually led to his death and its relation to his ties with God.

Today in Church History - Oct 8

October 8, 451: The Council of Chalcedon opens to deal with the Eutychians, who believed Jesus could not have two natures. His divinity, they believed, swallowed up his humanity "like a drop of wine in the sea." The council condemned the teaching as heresy and created a confession of faith which has since been regarded as the highest word in Christology.



Creed of Chalcedon:
Therefore, following the holy fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten, for us men and for our salvation, of Mary the Virgin, the God-bearer; one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the fathers has handed down to us.

For more reading on this, click the links:
http://en.wikipedia.org/wiki/Council_of_Chalcedon

Didache In Early Service

Thinking about the new book coming out "Pagan Christianity" by Frank Viola and George Barna, and how they believe that many of the customs of the church service seem to be of pagan origin. Reading on another blog about Justin Martyr description of a church service, it made me wonder if there was anything in the Didache. There is ;)...

Chapter 14 1 "On the Lord's Day come together, break bread and hold Eucharist, after confessing your transgressions that your offering may be pure; 2 but let none who has a quarrel with his fellow join in your meeting until they be reconciled, that your sacrifice be not defiled. 3 For this is that which was spoken by the Lord, "In every place and time offer me a pure sacrifice, for I am a great king," saith the Lord, "and my name is wonderful among the heathen."

OK, that's not much. But it is saying that Christians are to get together on Sunday(Lord's Day was always a reference to Sunday) , break bread and hold Eucharist. There is some order. And if you look earlier in the Didache(chp 9 - 10), the service of the Eucharist is spelled out in detail.

Early Church Creeds (Part 4)

The Definition of Chalcedon (451)

The Council of Nicea in 325 had addressed the discussions and controversies over how to understand the relationship between God the Father, Jesus the Son, and the Holy Spirit. However, it did not put an end to them. Nicæa had rejected the view of Arianism, which held that Jesus was so human that he was of a different substance and nature than God. However, soon afterward the opposite idea emerged, that Jesus was not really a human being, that his human nature was so overpowered by the divine nature that his humanity was either obliterated altogether or was submersed in the divine (a position known as monophysitism, "one nature").

The fourth ecumenical Council at Chalcedon in Asia Minor (what is now Turkey) met in 451 to address the idea that Jesus lacked a human nature (along with other ecclesiastical issues). Chalcedon attempted to define a way that balanced Jesus’ divine and human aspects by emphasizing that Jesus had two natures unified in one person, so that he was genuinely human and yet truly divine. The theologian Tertullian had already formulated a basic doctrine of Christ's person(Against Praexes, chapter 27, about 200AD!) -- Christ was two natures in one person. His divine nature and his human nature were both resident in a single person. Chalcedon was also careful to avoid saying that Jesus was two persons, a position called Nestorianism that had already been rejected at the third ecumenical Council at Ephesus in 431.

The definition summarizes the Church's teaching on the natures of Christ largely in negative terms, and is the most comprehensive confession of the Person of Christ:

Following, then, the holy fathers, we unite in teaching all men to confess the one and only Son, our Lord Jesus Christ. This selfsame one is perfect both in deity and in humanness; this selfsame one is also actually God and actually man, with a rational soul and a body. He is of the same reality as God as far as his deity is concerned and of the same reality as we ourselves as far as his humanness is concerned; thus like us in all respects, sin only excepted. Before time began he was begotten of the Father, in respect of his deity, and now in these "last days," for us and behalf of our salvation, this selfsame one was born of Mary the virgin, who is God-bearer in respect of his humanness.

We also teach that we apprehend this one and only Christ-Son, Lord, only-begotten - in two natures; and we do this without confusing the two natures, without transmuting one nature into the other, without dividing them into two separate categories, without contrasting them according to area or function. The distinctiveness of each nature is not nullified by the union. Instead, the "properties" of each nature are conserved and both natures concur in one "person" and in one reality. They are not divided or cut into two persons, but are together the one and only and only-begotten Word of God, the Lord Jesus Christ. Thus have the prophets of old testified; thus the Lord Jesus Christ himself taught us; thus the Creed of the Fathers* has handed down to us.

*a reference to the Nicene Creed

The Council put forth a Christological doctrine known as the “hypostatic union” ("hypostasis," meaning essence). In short, this doctrine states that two natures, one human and one divine, are united in the one person of Christ. The Council further taught that each of these natures, the human and the divine, was distinct and complete. As the precise nature of this union is held to defy finite human comprehension, the hypostatic union is also referred to by the alternative term "mystical union."

The Chalcedonian Creed did not put an end to all Christological debate, but it did clarify the terms used and became a point of reference for all other Christologies. Several groups in the Eastern Church, especially in the Middle East, rejected Chalcedon and adopted the "one nature" position of monophysitism, which many still hold today. However, in most of the church the Definition of Chalcedon became the accepted doctrinal definition of the person of Jesus the Christ.

All of the major branches of Christianity— Roman Catholicism, Eastern Orthodoxy, Anglicanism and Protestantism—subscribe to the Chalcedonian Christological formulation..

Justification by Faith in the Church Fathers

1 Clement of Rome

"32:3 All these, therefore, have been glorified and magnified, not through themselves or through their works, or through the righteousness that they have done, but through his will.

32:4 And we who through his will have been called in Christ Jesus are justified, not by ourselves, or through our wisdom or understanding or godliness, or the works that we have done in holiness of heart, but by faith, by which all men from the beginning have been justified by Almighty God, to whom be glory world without end. Amen."

Early Church Creeds (Part 3)

The Nicene Creed is the most widely accepted and used brief statements of the Christian Faith. In liturgical churches, it is said every Sunday as part of the Liturgy. It is Common Ground to East Orthodox, Roman Catholics, Anglicans, Lutherans, Calvinists, and many other Christian groups. Many groups that do not have a tradition of using it in their services nevertheless are committed to the doctrines it teaches.(Someone may ask, "What about the Apostles' Creed?" Traditionally, in the West, the Apostles' Creed is used at Baptisms, and the Nicene Creed at the Eucharist [AKA the Mass, the Liturgy, the Lord's Supper, or the Holy Communion.] The East uses only the Nicene Creed.)

Here is the Nicene Creed in the traditional English version, in use with minor variations since 1549. Notes and comment by James E. Kiefer follow.

Traditional Wording
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 his 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 salvationcame 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 holy Catholic 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.

NOTES AND COMMENT:
When the Apostles' Creed was drawn up, the chief enemy was Gnosticism, which denied that Jesus was truly Man; and the emphases of the Apostles' Creed reflect a concern with repudiating this error.When the Nicene Creed was drawn up, the chief enemy was Arianism, which denied that Jesus was fully God. Arius was a presbyter (elder) in Alexandria in Egypt, in the early 300's. He taught that the Father, in the beginning, created (or begot) the Son, and that the Son, in conjunction with the Father, then proceeded to create the world. The result of this was to make the Son a created being, and hence not God in any meaningful sense. Alexander, Bishop of Alexandria, sent for Arius and questioned him. Arius stuck to his position, and was finally excommunicated by a council of Egyptian bishops. He went to Nicomedia in Asia, where he wrote letters defending his position to various bishops. Finally, the Emperor Constantine summoned a council of Bishops in Nicea (across the straits from modern Istanbul), and there in 325 the Bishops of the Church, by a decided majority, repudiated Arius and produced the first draft of what is now called the Nicene Creed. A chief spokesman for the full deity of Christ was Athanasius, deacon of Alexandria, assistant (and later successor) to the aging Alexander. The Arian position has been revived in our own day by the Watchtower Society (the JW's), who explicitly hail Arius as a great witness to the truth.I here print the Creed modern wording) a second time, with notes inserted.

* 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,
Here and elsewhere (such as John 1:14) where the Greek has MONOGENETOS HUIOS, an English translation may read either "only Son" or "only begotten Son." The Greek is ambiguous. The root GEN is found in words like "genital, genetics, generation," and suggests begetting. However, it is also found in words like "genus" and suggests family or sort or kind. Accordingly, we may take MONOGENETOS to mean either "only begotten" or "one-of-a-kind, only, sole, unique."

* eternally begotten of the Father,
Here the older translation has "begotten of the Father before all worlds." One might suppose that this means, "before the galaxies were formed," or something of the kind. But in fact the English word "world" used to mean something a little different. Hence a "world" was originally a span of time equal to the normal lifespan of a man. Often in the KJV Bible, one finds "world" translating the Greek AION ("eon"), and a better translation today would be "age." So here we have "begotten of the Father before all times, before all ages." Arius was fond of saying, "The Logos is not eternal. God begat him, and before he was begotten, he did not exist." The Athanasians replied that the begetting of the Logos was not an event in time, but an eternal relationship.

* God from God, Light from Light,
A favorite analogy of the Athanasians was the following: Light is continuously streaming forth from the sun. The rays of light are derived from the sun, and not vice versa. But it is not the case that first the sun existed and afterwards the Light. It is possible to imagine that the sun has always existed, and always emitted light. The Light, then, is derived from the sun, but the Light and the sun exist simultaneously throughout eternity. They are co-eternal. Just so, the Son exists because the Father exists, but there was never a time before the Father produced the Son. The analogy is further appropriate because we can know the sun only through the rays of light that it emits. To see the sunlight is to see the sun. Just so, Jesus says, "He who has seen me has seen the Father." (John 14:9)

* true God from true God,* begotten, not made,
This line was inserted by way of repudiating Arius' teaching that the Son was the first thing that the Father created, and that to say that the Father begets the Son is simply another way of saying that the Father has created the Son.
Arius said that if the Father has begotten the Son, then the Son must be inferior to the Father, as a prince is inferior to a king. Athanasius replied that a son is precisely the same sort of being as his father, and that the only son of a king is destined himself to be a king. It is true that an earthly son is younger than his father, and that there is a time when he is not yet what he will be. But God is not in time. Time, like distance, is a relation between physical events, and has meaning only in the context of the physical universe. When we say that the Son is begotten of the Father, we do not refer to an event in the remote past, but to an eternal and timeless relation between the Persons of the Godhead. Thus, while we say of an earthly prince that he may some day hope to become what his father is now, we say of God the Son that He is eternally what God the Father is eternally.

* of one being with the Father.
This line: "of one essence with the Father, of one substance with the Father, consubstantial with the Father," (in Greek, HOMO-OUSIOS TW PATRI) was the crucial one, the acid test. It was the one formula that the Arians could not interpret as meaning what they believed. Without it, they would have continued to teach that the Son is good, and glorious, and holy, and a Mighty Power, and God's chief agent in creating the world, and the means by which God chiefly reveals Himself to us, and therefore deserving in some sense to be called divine. But they would have continued to deny that the Son was God in the same sense in which the Father is God. And they would have pointed out that, since the Council of Nicea had not issued any declaration that they could not accept, it followed that there was room for their position inside the tent of Christian doctrine, as that tent had been defined at Nicea. Arius and his immediate followers would have denied that they were reducing the Son to the position of a high-ranking angel. But their doctrine left no safeguard against it, and if they had triumphed at Nicea, even in the negative sense of having their position acknowledged as a permissible one within the limits of Christian orthodoxy, the damage to the Christian witness to Christ as God made flesh would have been irreparable.

* Through him all things were made.
This is a direct quote from John 1:3. Before the insertion of the HOMO-OUSIOS clause, this line immediately followed "begotten, not made." The two lines go naturally together. The Son is not a created thing. Rather, He is the agent through Whom all created things come to be. Inserting the HOMO-OUSIOS at this point breaks up the flow, and if I had been present at the Council of Nicea, I would have urged the bishops to insert it one line further down instead. In the older translation, in particular, someone reading the Creed is likely to understand it as referring to "The Father by whom all things were made." The newer translation, by revising the English wording, makes this misreading less likely.

* For us and for our salvation
The older translation has, "for us men." Now, while English has in common current usage the one word "man" to do duty both for gender-inclusive ("human") and for gender-specific ("male"), Where the older translation of the Creed is used, with its "for us men" at this point, a feminist might consider complaining of sexist language. But the Greek and Latin wording here are both gender-inclusive, and so a feminist, reading the Creed in either of those languages, ought to find nothing that will upset them.

* 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.
You will note that the older translation has here simply, "He suffered and was buried" (Latin, "passus et sepultus est"). Apparently by the time of Nicea, it was no longer necessary to emphasize, to spell out unmistakably, that Christ had really died at Calvary, as it had been spelled out in the Apostles' Creed. And indeed, I have never heard anyone try to argue that the Creed here leaves a loophole for those who want to believe that Jesus merely swooned on the Cross. So apparently the Nicene Fathers were right in supposing that their language would not be misunderstood. However, the framers of the new translation decided to make the meaning unmistakable and to close this particular loophole. And I for one am not sorry.

* On the third day he rose again* in accordance with the Scriptures;
The wording here is borrowed from 1 Corinthians 15:4. The older translation has "according to the Scriptures," which in terms of modern language is misleading. Today, when we say, "It will rain tomorrow, according to the weatherman," we mean, "The weatherman says that it will rain, but whether he is right is another question." And this is clearly not what either St. Paul or the Nicene Fathers had in mind. The newer translation is an improvement. I would have suggested, "in fulfillment of the Scriptures," which is clearly what is meant.

* 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].
The words shown in brackets, "and from the Son," are a Western addition to the Creed as it was originally agreed on by a Council representing the whole Church, East and West. They correspond to the Latin word FILIOQUE (FILI = Son, -O = from, -QUE = and; pronounced with accent on the O), and the controversy about them is accordingly known as the Filioque controversy. This will be discussed on the next “Creed” post.

* With the Father and the Son he is worshipped and glorified.* He has spoken through the Prophets.
This line was directed against the view that the Holy Spirit did not exist, or was not active, before Pentecost.
* We believe in one holy catholic and apostolic Church.
Many Christians from various backgrounds will want to know, "Precisely what would I be agreeing to if I signed this?"

* 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.

Early Church Creeds (Part 2)

The Apostles' Creed - Traditional English Version

I believe in God the Father Almighty, Maker of heaven and earth.

And in Jesus Christ his only Son our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead.

I believe in the Holy Ghost; the holy catholic Church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. AMEN.

Legend has it that the Apostles wrote this creed on the tenth day after Christ's ascension into heaven. That is not the case, though the name stuck. However, each of the doctrines found in the creed can be traced to statements current in the apostolic period. The earliest written version of the creed is perhaps the Interrogatory Creed of Hippolytus (ca. A.D. 215). The current form is first found in the writings of Caesarius of Arles (d 542).

The creed was apparently used as a summary of Christian doctrine for baptismal candidates in the churches of Rome. Hence it is also known as The Roman Symbol. As in Hippolytus' version it was given in question and answer format with the baptismal candidates answering in the affirmative that they believed each statement.

The Apostles' Creed vs. Gnosticism by James Kiefer

CREED generally emphasizes the beliefs opposing those errors that the compilers of the creed think most dangerous at the time. The Apostles' Creed, drawn up in the first or second century, emphasizes the true Humanity, including the material body, of Jesus, since that is the point that the heretics of the time (Gnostics, Marcionites, and later Manicheans) denied. (See 1 John 4:1-3)

Thus the Apostles' Creed is as follows:
* I believe in God the Father Almighty,

* Maker of Heaven and Earth,
The Gnostics held that the physical universe is evil and that God did not make it.

* And in Jesus Christ, His only Son, Our Lord,

* Who was conceived by the Holy Ghost,

* Born of the Virgin Mary,
The Gnostics were agreed that the orthodox Christians were wrong in supposing that God had taken human nature or a human body. Some of them distinguished between Christ, whom they acknowledged to be in some sense divine, and the man Jesus, who was at most an instrument through whom the Christ spoke. They held that the man Jesus did not become the bearer or instrument of the Christ until the Spirit descended upon him at his baptism, and that the Spirit left him before the crucifixion, so that the Spirit had only a brief and tenuous association with matter and humanity. Others affirmed that there was never a man Jesus at all, but only the appearance of a man, through which appearance wise teachings were given to the first disciples. Against this the orthodox Christians affirmed that Jesus was conceived through the action of the Holy Spirit (thus denying the Gnostic position that the Spirit had nothing to do with Jesus until his Baptism), that he was born (which meant that he had a real physical body, and not just an appearance) of a virgin (which implied that he had been special from the first moment of his life, and not just from the baptism on.

* Suffered under Pontius Pilate,
There were many stories then current about gods who died and were resurrected, but they were offered quite frankly as myths, as non-historical stories symbolic of the renewal of the vegetation every spring after the seeming death of winter. If you asked, "When did Adonis die, you would be told either, "Long ago and far away," or else, "His death is not an event in earthly time." Jesus, on the other hand, died at a particular time and place in history, under the jurisdiction of Pontius Pilate, Procurator of Judea from 26 to 36 CE, or during the last ten years of the reign of the Emperor Tiberius.

* was crucified, dead, and buried; he descended into Hades.
Here the creed hammers home the point that he was really dead. He was not an illusion. He was nailed to a post. He died. He had a real body, a corpse, that was placed in a tomb. He was not merely unconscious — his spirit left his body and went to the realm of the dead. It is a common belief among Christians that on this occasion he took the souls of those who had died trusting in the promises made under the Old Covenant — Abraham, Moses, David, Elijah, Isaiah, and many others — and brought them out of the realm of the dead and into heavenly glory. But the creed is not concerned with this point. The reference to the descent into Hades (or Hell, or Sheol) is here to make it clear that the death of Jesus was not just a swoon or a coma, but death in every sense of the word.

* The third day he rose from the dead, he ascended into heaven,

* and is seated at the right hand of God the Father Almighty.

* From thence he shall come to judge the living and the dead.
* I believe in the Holy Ghost,

* the holy catholic church,
The Gnostics believed that the most important Christian doctrines were reserved for a select few. The orthodox belief was that the fullness of the Gospel was to be preached to the entire human race. Hence the term "catholic," or universal, which distinguished them from the Gnostics.

* the communion of saints,

* the forgiveness of sins,
The Gnostics considered that what men needed was not forgiveness, but enlightenment. Ignorance, not sin, was the problem. Some of them, believing the body to be a snare and delusion, led lives of great asceticism. Others, believing the body to be quite separate from the soul, held that it did not matter what the body did, since it was completely foul anyway, and its actions had no effect on the soul. They accordingly led lives that were not ascetic at all. Either way, the notion of forgiveness was alien to them.

* the resurrection of the body,
The chief goal of the Gnostics was to become free forever from the taint of matter and the shackles of the body, and to return to the heavenly realm as Pure Spirit. They totally rejected any idea of the resurrection of the body.

* and the life everlasting. AMEN

Early Church Creeds (Part 1)

Creed \'kreed\
[ME crede, from OE creeda, from Latin credo ("I believe" the first word of the Apostles' and Nicene creeds), from credere to believe, trust, entrust]

1: a brief authoritative formula of religious belief
2: a set of fundamental beliefs
3: a guiding principle

The Creeds and Confessions produced by the Christian Church over the centuries are not inspired additions to Scripture nor in any way replacements for the words of Christ and his apostles or the prophets which preceded them. Instead these human documents are carefully considered and usually thoughtfully worded responses to various issues, heresies and historical situations that have troubled the Church and the world over the centuries. Creeds are statements of faith that are true and authoritative insofar as they accurately reflect what Scripture teaches. Those linked here have been found useful either by the entire Church or by important segments and/or denominations of it over the ages. They are thus helpful "measuring sticks" for orthodoxy. Canons but not the canon.

Some have said the creeds are man made and hence should be ignored in favor of Scripture. Should we then dispose of all sermons, Bible study texts, commentaries, doctrinal outlines, books on theology, devotionals, et cetera? Certainly not! The creeds do not masquerade as Scripture and many specifically point out that it is the Scriptures themselves which are "the only infallible rule of faith and practice." Yet as Christians is it not valuable to consider how the Holy Spirit has spoken to our brothers and sisters over the millennia as they have struggled with various issues, poured over the Scriptures and often fasted and prayed heartily with their fellow Christians in the light of the inspired texts? Surely, to quote the pulpit prince C. H. Spurgeon to his students,

"you are not such wiseacres as to think or say that you can expound the Scripture without the assistance from the works of divine and learned men who have labored before you in the field of exposition . . . . It seems odd that certain men who talk so much of what the Holy Spirit reveals to themselves, should think so little of what he has revealed to others." (Commenting and Commentaries)

Even if we reject some of their insights at least we should pause to consider what they have gleaned from Holy Writ and how their historical situation influenced their Biblical interpretations. Let us remember the words of Peter when he said, "Knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost." (2 Peter 1:20-21 KJV)

Creeds in the Bible
The following scripture passages are considered by many to be creeds or declarations of faith. These are taken from both Lieth's Schaff's books:

Deut. 6:4: Hear, O Israel: The LORD our God, the LORD is one.

1 Kings. 18:39: And when all the people saw it, they fell on their faces and said, "The LORD, he is God; the LORD, he is God."

Matt. 16:16: Simon Peter replied, "You are the Christ, the Son of the living God."

Matt. 28:19: Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.

John 1:49: Nathanael answered him, "Rabbi, you are the Son of God! You are the King of Israel!"

John 6:68-69: Simon Peter answered him, "Lord to whom shall we go? You have the words of eternal life; and we have believed, and have come to know, that you are the Holy One of God."

John 20:28: Thomas answered him, "My Lord and my God!"

Acts 8:36-37: And as they went along the road they came to some water, and the eunuch said, "See, here is water! What is to prevent my being baptized?" And Philip said, "If you believe with all your heart, you may." And he replied, "I believe that Jesus Christ is the Son of God.”

Acts 16:31: And they said, "Believe in the Lord Jesus, and you will be saved, you and your household."

1 Cor. 8:6: yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.

1 Cor. 12:3: Therefore I want you to understand that no one speaking in the Spirit of God ever says "Jesus is accursed!" and no one can say "Jesus is Lord" except in the Holy Spirit.

1 Cor. 15:3-7: For I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the scriptures, that he was buried, that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brethren at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles.

Phil. 2:6-11: who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

1 Tim. 3:16: Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory..

Hebr. 6:1-2: Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, with instruction about ablutions, the laying on of hands, the resurrection of the dead, and eternal judgment.

1John 4:2: By this you know the Spirit of God: every spirit which confesses that Jesus Christ has come in the flesh is of God.

Early Church Creeds
There are also several early summaries of the Christian faith which predate the creeds, such as the "Rule of Faith" as recorded by Irenaeus:

". . . this faith: in one God, the Father Almighty, who made the heaven and the earth and the seas and all the things that are in them; and in one Christ Jesus, the Son of God, who was made flesh for our salvation; and in the Holy Spirit, who made known through the prophets the plan of salvation, and the coming, and the birth from a virgin, and the passion, and the resurrection from the dead, and the bodily ascension into heaven of the beloved Christ Jesus, our Lord, and his future appearing from heaven in the glory of the Father to sum up all things and to raise anew all flesh of the whole human race . . ."

And Hippolytus's account of the baptismal service:

"When the person being baptized goes down into the water, he who baptizes him, putting his hand on him, shall say: "Do you believe in God, the Father Almighty?" And the person being baptized shall say: "I believe." Then holding his hand on his head, he shall baptize him once. And then he shall say: "Do you believe in Christ Jesus, the Son of God, who was born of the Virgin Mary, and was crucified under Pontius Pilate, and was dead and buried, and rose again the third day, alive from the dead, and ascended into heaven, and sat at the right hand of the Father, and will come to judge the living and the dead?" And when he says: "I believe," he is baptized again. And again he shall say: "Do you believe in the Holy Spirit, in the holy church, and the resurrection of the body?" The person being baptized shall say: "I believe," and then he is baptized a third time."

-- Hippolytus, early third century, Both the Rule as recorded by Iranaeus and the baptismal service as recorded by Hippolytus bear very close similarity to the Apostles' Creed, which will be the subject of our next discussion.