Religion_Christ_NiceneCreed

The Nicene Creed (Latin: Symbolum Nicenum), Niceno-Constantinopolitan Creed or Icon/Symbol of the Faith, is the most widespread Christian statement of faith.

The Nicene-Constantinopolitan Creed is the most widely accepted creed in Christianity. Since its original formulation it continues to be used in the Roman Catholic, Eastern Orthodox, Oriental Orthodox, Assyrian, Anglican, Lutheran, and most Protestant churches.

There are several designations for the two Nicene creeds and several of them do have overlapping meanings:

· Nicene creed can refer to the original version adopted at the First Council of Nicaea (325), to the revised version adopted by the First Council of Constantinople (381). Later came the Western versions that include the filioque clause.

· Niceno-Constantinopolitan Creed can stand for the revised version of Constantinople 381. Later came the Western versions that include the filioque clause.

· Icon/Symbol of the Faith is the usual designation for the revised version of Constantinople 381 in the Orthodox churches, where this is the only creed used in liturgy.

· Profession of Faith of the 318 Fathers refers specifically to the version of Nicea 325 (traditionally, 318 bishops took part at the First Council of Nicea).

· Profession of Faith of the 150 Fathers refers specifically to the version of Constantinople 381 (traditionally, 150 bishops took part at the First Council of Constantinoples)

The purpose of a Christian creed was to establish conformity of belief, uniquely essential for Christians, and by public professions of the faith, to identify heretics or any disconformity within each community. The Creed is an epitome, not a full definition, of what is required for personal orthodoxy. It was hoped that by memorizing this summary of the faith, lay people without extensive theological training would still be able to recognize deviations from "orthodox" Christianity.

The Nicene Creed, both in its original and revised formulas, is an implicit condemnation of specific alleged errors. Thus, as different variations in Christian belief evolved in the 4th century and were perceived as threats, new phrases were seen to be needed, like amendments to a constitution. Just as one can perceive the historical developments of a constitutional society through amendments to its constitution, a careful and knowledgeable reader can identify the particular theological developments in the other kind of society that enforces a creed.

The original Nicene Creed of 325

The original Nicene Creed was first adopted in 325 at the First Council of Nicaea, which was the Ecumenical Council. At that time, the text ended after the words "We believe in the Holy Spirit."

The Coptic Church has the tradition that the original creed was authored by Athanasius. F.J.A. Hort and Adolf Harnack argued that the Nicene creed was the local creed of Caesarea brought to the council by Eusebius of Caesarea. J.N.D. Kelly sees as its basis a baptismal creed of the Syro-Phoenician family, related to but not dependent of the creed cited by Cyril of Jerusalem and to the creed of Eusebius.

Soon after the Council of Nicaea, new formulas of faith were composed, most of them variations of the Nicene Symbol, to counter new phases of Arianism. The Catholic Encyclopedia identifies at least four before the Council of Sardica (341), where a new form was presented and inserted in the Acts of the Council, though it was not agreed on.

The Nicene Creed of 381

The second Ecumenical Council in 381 added the remainder of the text except for the words "and the son"; this is the version still used by Eastern Orthodox and Greek Catholic churches today.

The third Ecumenical Council reaffirmed the 381 version, and stated that no further changes could be made to it, nor could other creeds be adopted.

The original Nicene Creed adopted at the Council of Nicaea in 325 ended just after the words, "We believe in the Holy Spirit..." The section from that point forward was added at the Second Ecumenical Council in Constantinople in 381; hence the name "Nicene-Constantinopolitan Creed", which refers to the Creed as it was following the modification in Constantinople. The Third Ecumenical Council reaffirmed the creed in this form and explicitly forbade making additional revisions to it.

The filioque controversy

The Roman Catholic church added the words "and the Son" (the filioque clause) to the description of the Holy Spirit, in what many have argued is a violation of the Canons of the Third Ecumenical Council. Those words were not included by the Council of Nicaea nor of Constantinople, and most Eastern Orthodox theologians consider their inclusion to be a heresy. The Anglican Communion's current consensus position is "recommending to the provinces of the Anglican Communion that in future liturgical revisions the Niceno-Constantinopolitan Creed be printed without the Filioque clause." (1988 Lambeth Conference of Anglican Bishops, Resolution 6.5)

The phrase "and the son" (filioque in Latin) was first used in Toledo, Spain in 587 with the purpose of countering the Arian Christian faith of the Visigothic nobility of Spain. The practice spread then to France, a stronghold of Arianism where it was repudiated at the Gentilly Council in 767. Emperor Charlemagne called for a council at Aachen in 809 at which Pope Leo III forbade the use of the filioque clause and ordered that the Nicene creed be engraved on silver tablets so that his conclusion may not be overturned in the future.

The dispute over the filioque clause was one of the reasons for the East-West Schism. The clause had been adopted in the west although the Third Ecumenical Council (431) had prohibited to individuals the promulgation of any other creed. The manner of the clause's adoption was therefore controversial and in the 10th century the Photius, Patriach of Constantinople, used this clause in his conflict with the Pope. He accused the West of having fallen into heresy and thereby turned the filioque clause into the doctrinal issue of contention between East and West.

In Rome, the filioque clause first appeared in 1014 in the coronation liturgy of Emperor Henry II by Pope Benedict VIII and was officially added to the Latin creed in 1274 by the Second Council of Lyons, which effected a short-lived reunion between East and West.

To the majority of modern evangelical Christian scholarship, the Nicene Creed is regarded as the quintessential prerequisite for Christian faith. In this traditional belief, all proper Christians affirm the Nicene Creed. One can also refer to Matthew D. O'Rear's work on the Nicene Creed; O'Rear is one of the leading scholars on the formation and the modern uses of the Creed. The Nicene Creed is referred to by Roman Catholics and Orthodox as the "symbol of faith", and its recitation is often part of Christian worship services. In the Catholic Mass, it is also referred to as the "Profession of Faith." In musical settings (especially in Latin, it is usually referred to by its first word, Credo.

However, other evangelical Christians who take an extreme view of sola scriptura reject the Creed (and especially the reciting of it), not necessarily because it contains objectionable content, but simply because it is not found in the Bible.

Controversy of Christian definition

Some religious denominations such as Oneness Pentecostals, Arianism, churches of Christ, The Church of Jesus Christ of Latter-day Saints, and Jehovah's Witnesses adhere to Christian scripture and identify themselves emphatically as Christians, but reject the Nicene Creed as an error or a misinterpretation and further reject the more recent Lausanne Covenant that affirms the Creed. As a result, many other Christians regard these denominations as not being Christian at all.

In modern interfaith relations, there have been many heated clashes between Nicene and non-Nicene traditions over the definition of Christianity, and of what constitutes a Christian. In some countries (such as the United States), this has led to litigation with charges and counter-charges over a theological issue, involving allegations as wide-ranging as slander, perjury, discrimination, and breach of contract.

Comparison between creed of 325 and creed of 381

Often the Creed of 381 is regarded as a simple extension of the creed of 325 - in an exact comparison though, there are some omissions (omission) and additions (addition) which are difficult to explain, if a direct relation is supposed. Additionally, there are in Greek several insignificant changes in the position of words, which do not alter the meaning. (Translation from Kelly, Early Christian Creeds)

We believe in one God, the Father, the Almighty

Maker of heaven and earth, of all that is seen and unseen.

And in one Lord, Jesus Christ,

the Son of God, eternally begotten from the father, only-begotten, that is, from the substance of the father,

God from God, Light from Light, true God from true God,

begotten not made, one in Being with the Father.

through whom all things came into being, things in heaven and things on earth.

Who because of us men and because of our salvation came down from the heaven and became incarnate

by the power of the Holy Spirit he was born of the Virgin Mary, becoming man.

For our sake he was crucified under Pontius Pilate;

suffered and was buried.

On the third day he rose again in fulfillment of the Scriptures ||

he ascended to 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

And in the Holy Spirit. the Lord, the Giver of Life,

Who proceeds from the Father

With the Father and the Son he is worshipped and glorified

He has spoken through the Prophets.

We believe in one holy catholic and apostolic Church

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.

But as for those who say, There was when He was not, and Before being born He was not, and that He came into existence out of nothing or who assert that the Son of God is of a different hypostasis or substance, or is subject to alteration or change - those the Catholic and apostolic Church anathematizes.

English versions

Note that the modern version is in the plural like the Nicene version, although it is otherwise the Nicene-Constantinopolitan text, the Church changed it to first-person singular. In the west, this change was reversed, but Eastern and Oriental Orthodox Christians did not make this second change.

Traditional (from the Ordo Missae)

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. Born of the Father before all ages. God of God, Light of Light, true God of true God. Begotten, not made, of one substance with the Father. By Whom all things were made. Who for us men and for our salvation came down from heaven. And He became flesh by the Holy Ghost of the Virgin Mary: and was made man. He was also crucified for us, suffered under Pontius Pilate, and was buried. And on the third day He rose again according to the Scriptures. He ascended into heaven and sits at the right hand of the Father. He will come again in glory to judge the living and the dead. And of His kingdom there will be no end. And I believe in the Holy Ghost, the Lord and Giver of life, Who proceeds from the Father and the Son. Who together with the Father and Son is adored and glorified; and Who spoke through the Prophets. And one holy Catholic and Apostolic Church. I confess one baptism for the forgiveness of sins. And I await the resurrection of the dead. And the life of the world to come. Amen.

Traditional (from Book of Common Prayer)

I believe in one God, the Father Almighty

Maker of heaven and earth, and of all things visible and invisible:

And in one Lord Jesus Christ,

the only-begotten Son of God, begotten of the Father before all worlds;

God of God, Light of Light, very God of very God;

begotten, not made, being of one substance with the Father,

by Whom all things were made:

Who for us men and for our salvation came down from Heaven,

and was incarnate by the Holy 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 will 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 in 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.

More recent version

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, eternally begotten of the Father,

God from God, Light from Light, true God from true God,

begotten, not made, one in Being with the Father.

Through him all things were made.

For us (men)1 and for our salvation he came down from heaven:

by the power of the Holy Spirit he was born of the Virgin Mary, and became man.

For our sake he was crucified under Pontius Pilate; he suffered, died, and was buried.

On the third day he rose again in fulfillment of the Scriptures

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)

With the Father and the Son he is worshipped and glorified

He has spoken through the Prophets.

We believe in one holy catholic and apostolic Church

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.

1In the 1990s, many Dioceses began omitting "Men" from the phrase "for us men and for our salvation". Further, other Dioceses encourage their Priests and Bishops to omit "Men" while allowing a slight pause for the congregation to say this word.

A contemporary translation

Prepared by the International Consultation on English Texts, this version is used by many mainline communions in the US and other English-speaking countries.

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, eternally begotten of the Father,

God from God, light from light, true God from true God,

begotten, not made, one in Being with the Father.

For us and for our salvation he came down from heaven,

by the power of the Holy Spirit he was born of the Virgin Mary and became truly human.

For our sake he was crucified under Pontius Pilate;

he suffered, died and was buried.

On the third day he rose again in fulfillment of the Scriptures;

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)

Who with the Father and the Son is worshiped and glorified.

Who has spoken through the prophets.

We believe in one holy Catholic and apostolic Church.

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.

Modern gender-neutrality

Some Christian communions, in particular the World Council of Churches and the Presbyterian Church (USA), omit the word "men", and others substitute the word "all" , in the line "for us men and for our salvation..." This is considered a more gender-neutral translation of nos homines ("we men"). The frequency of usage of this variation is, however, unknown. "Homo" in Latin, however, usually means "man" in a gender-inclusive sense Latin "vir" means "man" in the restrictive masculine sense. However, gradually in Latin "homo" increasingly held a gender-specific connotation. The same is true of English. In Old English, "man" meant "human being", with "wer-man" and "wîf-man" meaning "man" and "woman" respectively. Old English "wer" is directly cognate with Latin "vir".

The gender-neutrality issue is similarly muted in the original Greek: there the word "anthropoi" (humans or human beings) is used, as opposed to "andres" (men), or "gynaikes" (women). "Anthropoi" may be translated as "humans" or "men" in the gender-inclusive sense. The modern controversy on gender-neutrality in the Creed is grounded in the broader dispute over whether it is acceptable to use "man" as a gender-inclusive term.



	Nicene Creed The Nicene Creed (Latin: Symbolum Nicenum), Niceno-Constantinopolitan Creed or Icon/Symbol of the Faith, is the most widespread Christian statement of faith. The Nicene-Constantinopolitan Creed is the most widely accepted creed in Christianity. Since its original formulation it continues to be used in the Roman Catholic, Eastern Orthodox, Oriental Orthodox, Assyrian, Anglican, Lutheran, and most Protestant churches. Nomenclature There are several designations for the two Nicene creeds and several of them do have overlapping meanings: · Nicene creed can refer to the original version adopted at the First Council of Nicaea (325), to the revised version adopted by the First Council of Constantinople (381). Later came the Western versions that include the filioque clause. · Niceno-Constantinopolitan Creed can stand for the revised version of Constantinople 381. Later came the Western versions that include the filioque clause. · Icon/Symbol of the Faith is the usual designation for the revised version of Constantinople 381 in the Orthodox churches, where this is the only creed used in liturgy. · Profession of Faith of the 318 Fathers refers specifically to the version of Nicea 325 (traditionally, 318 bishops took part at the First Council of Nicea). · Profession of Faith of the 150 Fathers refers specifically to the version of Constantinople 381 (traditionally, 150 bishops took part at the First Council of Constantinoples) History The purpose of a Christian creed was to establish conformity of belief, uniquely essential for Christians, and by public professions of the faith, to identify heretics or any disconformity within each community. The Creed is an epitome, not a full definition, of what is required for personal orthodoxy. It was hoped that by memorizing this summary of the faith, lay people without extensive theological training would still be able to recognize deviations from "orthodox" Christianity. The Nicene Creed, both in its original and revised formulas, is an implicit condemnation of specific alleged errors. Thus, as different variations in Christian belief evolved in the 4th century and were perceived as threats, new phrases were seen to be needed, like amendments to a constitution. Just as one can perceive the historical developments of a constitutional society through amendments to its constitution, a careful and knowledgeable reader can identify the particular theological developments in the other kind of society that enforces a creed. The original Nicene Creed of 325 The original Nicene Creed was first adopted in 325 at the First Council of Nicaea, which was the Ecumenical Council. At that time, the text ended after the words "We believe in the Holy Spirit." The Coptic Church has the tradition that the original creed was authored by Athanasius. F.J.A. Hort and Adolf Harnack argued that the Nicene creed was the local creed of Caesarea brought to the council by Eusebius of Caesarea. J.N.D. Kelly sees as its basis a baptismal creed of the Syro-Phoenician family, related to but not dependent of the creed cited by Cyril of Jerusalem and to the creed of Eusebius. Soon after the Council of Nicaea, new formulas of faith were composed, most of them variations of the Nicene Symbol, to counter new phases of Arianism. The Catholic Encyclopedia identifies at least four before the Council of Sardica (341), where a new form was presented and inserted in the Acts of the Council, though it was not agreed on. The Nicene Creed of 381 The second Ecumenical Council in 381 added the remainder of the text except for the words "and the son"; this is the version still used by Eastern Orthodox and Greek Catholic churches today. The third Ecumenical Council reaffirmed the 381 version, and stated that no further changes could be made to it, nor could other creeds be adopted. Amendments The original Nicene Creed adopted at the Council of Nicaea in 325 ended just after the words, "We believe in the Holy Spirit..." The section from that point forward was added at the Second Ecumenical Council in Constantinople in 381; hence the name "Nicene-Constantinopolitan Creed", which refers to the Creed as it was following the modification in Constantinople. The Third Ecumenical Council reaffirmed the creed in this form and explicitly forbade making additional revisions to it. The filioque controversy The Roman Catholic church added the words "and the Son" (the filioque clause) to the description of the Holy Spirit, in what many have argued is a violation of the Canons of the Third Ecumenical Council. Those words were not included by the Council of Nicaea nor of Constantinople, and most Eastern Orthodox theologians consider their inclusion to be a heresy. The Anglican Communion's current consensus position is "recommending to the provinces of the Anglican Communion that in future liturgical revisions the Niceno-Constantinopolitan Creed be printed without the Filioque clause." (1988 Lambeth Conference of Anglican Bishops, Resolution 6.5) The phrase "and the son" (filioque in Latin) was first used in Toledo, Spain in 587 with the purpose of countering the Arian Christian faith of the Visigothic nobility of Spain. The practice spread then to France, a stronghold of Arianism where it was repudiated at the Gentilly Council in 767. Emperor Charlemagne called for a council at Aachen in 809 at which Pope Leo III forbade the use of the filioque clause and ordered that the Nicene creed be engraved on silver tablets so that his conclusion may not be overturned in the future. The dispute over the filioque clause was one of the reasons for the East-West Schism. The clause had been adopted in the west although the Third Ecumenical Council (431) had prohibited to individuals the promulgation of any other creed. The manner of the clause's adoption was therefore controversial and in the 10th century the Photius, Patriach of Constantinople, used this clause in his conflict with the Pope. He accused the West of having fallen into heresy and thereby turned the filioque clause into the doctrinal issue of contention between East and West. In Rome, the filioque clause first appeared in 1014 in the coronation liturgy of Emperor Henry II by Pope Benedict VIII and was officially added to the Latin creed in 1274 by the Second Council of Lyons, which effected a short-lived reunion between East and West. Modern usage To the majority of modern evangelical Christian scholarship, the Nicene Creed is regarded as the quintessential prerequisite for Christian faith. In this traditional belief, all proper Christians affirm the Nicene Creed. One can also refer to Matthew D. O'Rear's work on the Nicene Creed; O'Rear is one of the leading scholars on the formation and the modern uses of the Creed. The Nicene Creed is referred to by Roman Catholics and Orthodox as the "symbol of faith", and its recitation is often part of Christian worship services. In the Catholic Mass, it is also referred to as the "Profession of Faith." In musical settings (especially in Latin, it is usually referred to by its first word, Credo. However, other evangelical Christians who take an extreme view of sola scriptura reject the Creed (and especially the reciting of it), not necessarily because it contains objectionable content, but simply because it is not found in the Bible. Controversy of Christian definition Some religious denominations such as Oneness Pentecostals, Arianism, churches of Christ, The Church of Jesus Christ of Latter-day Saints, and Jehovah's Witnesses adhere to Christian scripture and identify themselves emphatically as Christians, but reject the Nicene Creed as an error or a misinterpretation and further reject the more recent Lausanne Covenant that affirms the Creed. As a result, many other Christians regard these denominations as not being Christian at all. In modern interfaith relations, there have been many heated clashes between Nicene and non-Nicene traditions over the definition of Christianity, and of what constitutes a Christian. In some countries (such as the United States), this has led to litigation with charges and counter-charges over a theological issue, involving allegations as wide-ranging as slander, perjury, discrimination, and breach of contract. Text Comparison between creed of 325 and creed of 381 Often the Creed of 381 is regarded as a simple extension of the creed of 325 - in an exact comparison though, there are some omissions (omission) and additions (addition) which are difficult to explain, if a direct relation is supposed. Additionally, there are in Greek several insignificant changes in the position of words, which do not alter the meaning. (Translation from Kelly, Early Christian Creeds) We believe in one God, the Father, the Almighty Maker of heaven and earth, of all that is seen and unseen. And in one Lord, Jesus Christ, the Son of God, eternally begotten from the father, only-begotten, that is, from the substance of the father, God from God, Light from Light, true God from true God, begotten not made, one in Being with the Father. through whom all things came into being, things in heaven and things on earth. Who because of us men and because of our salvation came down from the heaven and became incarnate by the power of the Holy Spirit he was born of the Virgin Mary, becoming man. For our sake he was crucified under Pontius Pilate; suffered and was buried. On the third day he rose again in fulfillment of the Scriptures \|\| he ascended to 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 And in the Holy Spirit. the Lord, the Giver of Life, Who proceeds from the Father With the Father and the Son he is worshipped and glorified He has spoken through the Prophets. We believe in one holy catholic and apostolic Church 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. But as for those who say, There was when He was not, and Before being born He was not, and that He came into existence out of nothing or who assert that the Son of God is of a different hypostasis or substance, or is subject to alteration or change - those the Catholic and apostolic Church anathematizes. English versions Note that the modern version is in the plural like the Nicene version, although it is otherwise the Nicene-Constantinopolitan text, the Church changed it to first-person singular. In the west, this change was reversed, but Eastern and Oriental Orthodox Christians did not make this second change. Traditional (from the Ordo Missae) 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. Born of the Father before all ages. God of God, Light of Light, true God of true God. Begotten, not made, of one substance with the Father. By Whom all things were made. Who for us men and for our salvation came down from heaven. And He became flesh by the Holy Ghost of the Virgin Mary: and was made man. He was also crucified for us, suffered under Pontius Pilate, and was buried. And on the third day He rose again according to the Scriptures. He ascended into heaven and sits at the right hand of the Father. He will come again in glory to judge the living and the dead. And of His kingdom there will be no end. And I believe in the Holy Ghost, the Lord and Giver of life, Who proceeds from the Father and the Son. Who together with the Father and Son is adored and glorified; and Who spoke through the Prophets. And one holy Catholic and Apostolic Church. I confess one baptism for the forgiveness of sins. And I await the resurrection of the dead. And the life of the world to come. Amen. Traditional (from Book of Common Prayer) I believe in one God, the Father Almighty Maker of heaven and earth, and of all things visible and invisible: And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by Whom all things were made: Who for us men and for our salvation came down from Heaven, and was incarnate by the Holy 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 will 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 in 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. More recent version 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, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, one in Being with the Father. Through him all things were made. For us (men)1 and for our salvation he came down from heaven: by the power of the Holy Spirit he was born of the Virgin Mary, and became man. For our sake he was crucified under Pontius Pilate; he suffered, died, and was buried. On the third day he rose again in fulfillment of the Scriptures 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) With the Father and the Son he is worshipped and glorified He has spoken through the Prophets. We believe in one holy catholic and apostolic Church 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. 1In the 1990s, many Dioceses began omitting "Men" from the phrase "for us men and for our salvation". Further, other Dioceses encourage their Priests and Bishops to omit "Men" while allowing a slight pause for the congregation to say this word. A contemporary translation Prepared by the International Consultation on English Texts, this version is used by many mainline communions in the US and other English-speaking countries. 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, eternally begotten of the Father, God from God, light from light, true God from true God, begotten, not made, one in Being with the Father. For us and for our salvation he came down from heaven, by the power of the Holy Spirit he was born of the Virgin Mary and became truly human. For our sake he was crucified under Pontius Pilate; he suffered, died and was buried. On the third day he rose again in fulfillment of the Scriptures; 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) Who with the Father and the Son is worshiped and glorified. Who has spoken through the prophets. We believe in one holy Catholic and apostolic Church. 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. Modern gender-neutrality Some Christian communions, in particular the World Council of Churches and the Presbyterian Church (USA), omit the word "men", and others substitute the word "all" , in the line "for us men and for our salvation..." This is considered a more gender-neutral translation of nos homines ("we men"). The frequency of usage of this variation is, however, unknown. "Homo" in Latin, however, usually means "man" in a gender-inclusive sense Latin "vir" means "man" in the restrictive masculine sense. However, gradually in Latin "homo" increasingly held a gender-specific connotation. The same is true of English. In Old English, "man" meant "human being", with "wer-man" and "wîf-man" meaning "man" and "woman" respectively. Old English "wer" is directly cognate with Latin "vir". The gender-neutrality issue is similarly muted in the original Greek: there the word "anthropoi" (humans or human beings) is used, as opposed to "andres" (men), or "gynaikes" (women). "Anthropoi" may be translated as "humans" or "men" in the gender-inclusive sense. The modern controversy on gender-neutrality in the Creed is grounded in the broader dispute over whether it is acceptable to use "man" as a gender-inclusive term.