The Nicene Creed ( Greek: Σύμβολον τῆς
Νικαίας or, τῆς πίστεως, Latin: Symbolum
Nicaenum) is a statement of belief widely used
in Christian liturgy . It is called Nicene /ˈnaɪsiːn/
because it was originally adopted in the city of
Nicaea (present day İznik , Turkey) by the First
Council of Nicaea in 325. [1] In 381, it was
amended at the First Council of Constantinople ,
and the amended form is referred to as the
Nicene or the Niceno-Constantinopolitan Creed .
It defines Nicene Christianity .
The Oriental Orthodox and Assyrian churches use
this profession of faith with the verbs in the
original plural ("we believe", but the Eastern
Orthodox and Catholic churches convert those
verbs to the singular ("I believe". The Anglican
and many Protestant denominations generally
use the singular form, sometimes the plural.
The Apostles' Creed is also used in the Latin
West, but not in the Eastern liturgies . [2][3][4] On
Sundays and solemnities, one of these two
creeds is recited in the Roman Rite Mass after
the homily. The Nicene Creed is also part of the
profession of faith required of those undertaking
important functions within the Catholic
Church. [5][6]
In the Byzantine Rite , the Nicene Creed is sung
or recited at the Divine Liturgy , immediately
preceding the Anaphora (Eucharistic Prayer) , and
is also recited daily at compline .

ORIGIN

The original Nicene Creed was first adopted on
19 June 325 at the First Council of Nicaea. [12]
and a copyrighted translation is still found free
on the internet in the preview of a Creeds book
by the noted scholar Leith on pages 30-31. [13]
At that time, the text ended with the words "We
believe in the Holy Spirit", after which various
anathemas against Arian propositions were
added. [14]
F. J. A. Hort and Adolf von Harnack argued that
the Nicene creed was the local creed of
Caesarea [15] ( an important center of Early
Christianity ) recited in the council by Eusebius of
Caesarea . Their case relied largely on a very
specific interpretation of Eusebius' own account
of the Council's proceedings. [16] More recent
scholarship has not been convinced by their
arguments. [17] The large number of secondary
divergences from the text of the creed quoted by
Eusebius make it unlikely that it was used as a
starting point by those who drafted the conciliar
creed. [18] Their initial text was probably a local
creed from a Syro–Palestinian source into which
they awkwardly inserted phrases to define the
Nicene theology. [19] The Eusebian Creed may
thus have been either a second or one of many
nominations for the Nicene Creed.
The 1911 Catholic Encyclopedia says that, soon
after the Council of Nicaea, new formulae of faith
were composed, most of them variations of the
Nicene Symbol, to meet new phases of Arianism,
of which there were at least four before the
Council of Sardica (341), at which a new form
was presented and inserted in its acts, although
the council did not accept it. [20]
Niceno-Constantinopolitan Creed
What is known as the "Niceno-Constantinopolitan
Creed" or the "Nicene–Constantinopolitan
Creed" [21] received this name because of a
belief that it was adopted at the Second
Ecumenical Council held in Constantinople in
381 as a modification of the original Nicene
Creed of 325. In that light, it also came to be
very commonly known simply as the "Nicene
Creed". It is the only authoritative ecumenical
statement of the Christian faith accepted by the
Catholic Church , the Eastern Orthodox Church ,
Oriental Orthodoxy , the Church of the East , much
of Protestantism including the Anglican
communion . [22][23] (The Apostles' and
Athanasian creeds are not as widely
accepted.) [24]
It differs in a number of respects, both by
addition and omission, from the creed adopted
at the First Council of Nicaea. The most notable
difference is the additional section "And [we
believe] in the Holy Ghost, the Lord and Giver-of-
Life, who proceedeth from the Father, who with
the Father and the Son together is worshipped
and glorified, who spake by the prophets. And
[we believe] in one, holy, Catholic and Apostolic
Church. We acknowledge one Baptism for the
remission of sins, [and] we look for the
resurrection of the dead and the life of the world
to come. Amen." [25]
Since the end of the 19th century, [26] scholars
have questioned the traditional explanation of the
origin of this creed, which has been passed
down in the name of the council, whose official
acts have been lost over time. A local council of
Constantinople in 382 and the third ecumenical
council (Ephesus, 431) made no mention of
it, [27] with the latter affirming the 325 creed of
Nicaea as a valid statement of the faith and
using it to denounce Nestorianism . Though
some scholarship claims that hints of the later
creed's existence are discernible in some
writings, [28] no extant document gives its text
or makes explicit mention of it earlier than the
fourth ecumenical council at Chalcedon in
451. [26][27][29] Many of the bishops of the 451
council themselves had never heard of it and
initially greeted it skeptically, but it was then
produced from the episcopal archives of
Constantinople, and the council accepted it "not
as supplying any omission but as an authentic
interpretation of the faith of Nicaea". [27] In spite
of the questions raised, it is considered most
likely that this creed was in fact adopted at the
381 second ecumenical council. [24]
On the basis of evidence both internal and
external to the text, it has been argued that this
creed originated not as an editing of the original
Creed proposed at Nicaea in 325, but as an
independent creed (probably an older baptismal
creed) modified to make it more like the Nicene
Creed. [30] Some scholars have argued that the
creed may have been presented at Chalcedon as
"a precedent for drawing up new creeds and
definitions to supplement the Creed of Nicaea,
as a way of getting round the ban on new creeds
in Canon 7 of Ephesus". [29] It is generally
agreed that the Niceno-Constantinopolitan Creed
is not simply an expansion of the Creed of
Nicaea, and was probably based on another
traditional creed independent of the one from
Nicaea. [24][26]
The third Ecumenical Council ( Council of
Ephesus of 431) reaffirmed the original 325
version [31] of the Nicene Creed and declared
that "it is unlawful for any man to bring forward,
or to write, or to compose a different (ἑτέραν)
faith as a rival to that established by the holy
Fathers assembled with the Holy Ghost in
Nicaea" (i.e., the 325 creed). The word ἑτέραν
is more accurately translated as used by the
Council to mean "different", "contradictory", rather
than "another". [32][32] This statement has been
interpreted as a prohibition against changing this
creed or composing others, but not all accept
this interpretation. [32] This question is
connected with the controversy whether a creed
proclaimed by an Ecumenical Council is
definitive in excluding not only excisions from its
text but also additions to it.
In one respect, the Eastern Orthodox Church 's
received text [33] of the Niceno-
Constantinopolitan Creed differs from the earliest
text, which is included in the acts of the Council
of Chalcedon of 451: The Eastern Orthodox
Church uses the singular forms of verbs such as
"I believe", in place of the plural form ("we
believe" used by the council. Byzantine Rite
Eastern Catholic Churches use exactly the same
form of the Creed, since the Catholic Church
teaches that it is wrong to add "and the Son" to
the Greek verb "ἐκπορευόμενον", though correct
to add it to the Latin "qui procedit", which does
not have precisely the same meaning. [34] The
form generally used in Western churches does
add "and the Son" and also the phrase "God from
God", which is found in the original 325
Creed.


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https://www.youtube.com/watch?v=uLfjWZ24D2E