creed

A creed is a statement or confession of belief — usually religious belief — or faith. The word derives from the Latin credo for I believe. It is sometimes called symbol (Greek, συμβολον), signifying a "token" by which persons of like beliefs might recognize each other.

Christian creeds

Christianity, affirming that God has become incarnate in the human being Jesus, has formulated a number of statements of faith that seek to assert this doctrine.

There are two kinds of creeds, Baptismal and conciliar. The Baptismal creed teaches about catechumens, who are new believers.The concliar creeds are teachings about the council. The earlier creeds are mainly baptismal. Their most famous creed was the Apostles creed.

Creeds served an important role in stabilizing the early Christian church. Initially used to teach beliefs to new converts, they soon served other puposes. They also served to show the boundaries between real believers and false teachings. By the 200's, believers would be asked questions at their baptisms that went "Do you believe in God the Father almighty? Do you believe in Jesus Christ?", and so on. These questions were used to prepare the believers for baptism. In addition, the creeds guarded against heresy by clearly stating the church's beliefs. The earliest creed is generally considered to be 1 Cor 15:1-9.

Another early statement of Christian faith is "Jesus is Lord," which appears in St Paul's epistle to the Romans 10:9. For Trinitarians, the meaning and importance of this creed comes from its affirmation that in Jesus Christ the fullness of the deity of the God Yahweh of Israel is made incarnate (Colossians 2:9), a doctrine thought impossible and, indeed, blasphemous by the rest of the Jewish community, such as the Jewish Christians. The name "Lord" (Hebrew, "adonai") was read for the tetragrammaton in the Hebrew Scriptures, and it (Greek, "κυριος") was the translation of the tetragrammaton in the Septuagint.

As Christianity wrestled with the implications of this doctrine, its developing theology required more complex formulations.

Apostles' Creed

It is likely that the earliest creed of Christianity that deserves the title in full is the Apostles' Creed. Christian mythology attributes this creed to all twelve Apostles as a joint composition, and assigns one phrase of the creed to each Apostle. This attribution is unlikely, but the creed itself is quite old; it seems to have developed from a catechism used in the baptism of adults, and in that form can be traced as far back as the second century, see Old Roman Symbol. The Apostles' Creed seems to have been formulated to resist Docetism and similar ideas associated with Gnosticism; it emphasizes the birth, physical death, and bodily Resurrection of Jesus Christ. It reads:

I believe in God, the Father Almighty

the Creator of heaven and earth,

and in Jesus Christ, His only Son, our Lord:

Who was conceived of the Holy Spirit,

born of the Virgin Mary,

suffered under Pontius Pilate,

was crucified, died, and was buried.

He descended to the dead.

The third day He arose again from the dead.

He ascended into heaven

and sits at the right hand of God the Father Almighty,

whence He shall come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic Church,

the communion of saints,

the forgiveness of sins,

the resurrection of the body,

and life everlasting.

Amen.

The Nicene Creed is clearly derived from the Apostles' Creed, and equally obviously represents an elaboration of its basic themes. The most salient additions to this creed are much more elaborate statements concerning Christology and the Trinity. These reflect the concerns of the First Council of Nicaea in 325, and have their chief purpose the rejection of Arianism, which the church adjudged a heresy. In the Catholic liturgy the Nicene Creed is repeated during each Mass on Sundays and High Days.

Christians today probably use the Nicene Creed most widely, followed by the Apostles Creed.

A creed as a denial of heresies

In an atmosphere of increasingly complicated theological controversy, orthodox belief might become more complicated in outline. In the decade before 594, Gregory, bishop of Tours set out to write a Historia Francorum ("History of the Franks"). In Gaul, a part of Europe recently beset with both royal Arians and royal pagans (until the conversion of Clovis), Gregory prefaced his history with a declaration of his faith, "so that my reader may have no doubt that I am Catholic" (Book I.i). The confession is in many phrases, each of which refutes a specific Christian heresy. Thus Gregory's creed presents, in negative, a virtual catalogue of heresies:

I believe, then, in God the Father omnipotent. I believe in Jesus Christ his only Son, our Lord God, born of the Father, not created. [I believe] that he has always been with the Father, not only since time began but before all time. For the Father could not have been so named unless he had a son; and there could be no son without a father. But as for those who say: "There was a time when he was not," [note: A leading belief of Arian Christology.] I reject them with curses, and call men to witness that they are separated from the church. I believe that the word of the Father by which all things were made was Christ. I believe that this word was made flesh and by its suffering the world was redeemed, and I believe that humanity, not deity, was subject to the suffering. I believe that he rose again on the third day, that he freed sinful man, that he ascended to heaven, that he sits on the right hand of the Father, that he will come to judge the living and the dead. I believe that the Holy Spirit proceeded from the Father and the Son, that it is not inferior and is not of later origin, but is God, equal and always co­eternal with the Father and the Son, consubstantial in its nature, equal in omnipotence, equally eternal in its essence, and that it has never existed apart from the Father and the Son and is not inferior to the Father and the Son. I believe that this holy Trinity exists with separation of persons, and one person is that of the Father, another that the Son, another that of the Holy Spirit. And in this Trinity confess that there is one Deity, one power, one essence. I believe that the blessed Mary was a virgin after the birth as she was a virgin before. I believe that the soul is immortal but that nevertheless it has no part in deity. And I faithfully believe all things that were established at Nicæa by the three hundred and eighteen bishops. But as to the end of the world I hold beliefs which I learned from our forefathers, that Antichrist will come first. An Antichrist will first propose circumcision, asserting that he is Christ; next he will place his statue in the temple at Jerusalem to be worshipped, just as we read that the Lord said: "You shall see the abomination of desolation standing in the holy place." But the Lord himself declared that that day is hidden from all men, saying; "But of that day and that hour knoweth no one not even the anger in heaven, neither the Son, but the Father alone." Moreover we shall here make answer to the heretics [note: the Arians] who attack us, asserting that the Son is inferior to the Father since he is ignorant of this day. Let them learn then that Son here is the name applied to the Christian people, of whom God says: "I shall be to them a father and they shall be to me for sons." For if he had spoken these words of the only­ begotten Son he would never have given the angels first place. For he uses these words: "Not even the angels in heaven nor the Son," showing that he spoke these words not of the only-begotten but of the people of adoption. But our end is Christ himself, who will graciously bestow eternal life on us if we turn to him." [1]

Jewish Creed - The "Shmah"

The Jewish faith recognizes a single creed called the Shmah or Shema Yisrael, a statement of faith in strict unitarian monotheism, the belief in one God. This creed is embodied in a single prayer recited at every prayer service: "Hear O Israel, the Lord is our God, the Lord is One", also translated as "Hear O Israel, the Lord is our God, the Lord is unique/alone."

In Hebrew: שמע ישראל אדני אלהינו אדני אחד

This is pronounced phonetically in Hebrew: Shema Yisrael Adonai Eloheinu Adonai Echad.

Other creeds

Other notable creeds include the:

• Athanasian Creed
• Chalcedonian Creed
• Social Creed (Methodist)
• Masai Creed
• Bodhisattva vows (Buddhism)

Islamic creeds

The most basic attempt to put the religion of Islam in a brief statement of doctrine is the shahada, the proclamation that there is no god but Allah, and Muhammad is His prophet.

More detailed credal declarations of Islamic dogma constitute aqidah.

The six Sunni articles of belief are:

1. Belief in God (Allah), the one and only one worthy of all worship (tawhid).
2. Belief in all the Prophets (nabi) and Messengers (rusul) sent by God.
3. Belief in the Books (kutub) sent by God (including the Qur'an).
4. Belief in the Angels (mala'ika).
5. Belief in the Day of Judgement (qiyama) and in the Resurrection (life after death).
6. Belief in Predestination (qadar).

Also from the Aqidah of the Salaf is the belief that the faith (i.e. Eemaan) consists of (both) speech and action and that it increases and decreases. This differs from the Murji’ah a sect who uphold the belief of “Irjaa’”-to hold that sins major and minor, do not affect the faith and that faith neither increases nor decreases.

And they uphold the belief that the Quran is the Speech of Allah, His Revelation and Light. It is not created, since the Quran is from Allah and that which is from Allah is not created. One of the attributes of Allah is his Speech. Since His attributes have been with Him eternally, His Speech cannot be created and therefore, the Quran is not created. According to the Salaf, debating about it is disbelief. It is not denied except by a Jahmee. A Jahmee is one who denies Allah’s attributes.

In the Salafs understanding the meanings of the Attributes and affirming them, it becomes necessary to also know that they did so while negating four matters:

1. Tashbeeh (likening Allah to the creation) and Tajseem (likening Allah to a body).
2. Takyeef (enquiring into the how or nature of the Attribute).
3. Tahreef (distorting the meaning of the Attribute) and Taghyeer (changing the meaning of the Attribute) and Ta’weel (figuratively interpreting the meaning of the Attribute).
4. Ta’teel (denying the Attribute).