Preaching The Nicene Creed Homily Helps

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Preaching the Nicene CreedHomily HelpsThe following material is provided for the Year of Faith to assist the homilist in preaching the NiceneCreed. The material is organized around the twelve articles of faith of the Creed beginning with ageneral introduction. This content does not provide anything new to the homilist but is meant tocatechize those to whom we preach. These helps are meant to provide the faithful with, or remindthem of, the fundamental truths of our faith. The homilist may want to utilize the ideas and quotespresented for twelve or more homilies. (More than one homily can be developed from any one of thetwelve articles.) Homilies on the Creed can be delivered consecutively for twelve or more Sundays ordelivered on a monthly basis during the Year of Faith. Sources are provided in the appendix withreference to the source in the text. The quoted material provides only the idea contained in that area ofthe particular source. The theme can be expanded by going directly to the source of the quote. Areminder: the Catechism of the Catholic Church focuses on the Apostles Creed which makes thelanguage of the articles slightly different from the Nicene Creed.IIntroductionA.“The word creed comes into English from a Latin verb meaning ‘to believe’. A creed is astatement or list of beliefs. The idea most closely linked to a creed is faith in it.” (TFFB p.9) “Professions of faith are called ‘creeds’ on account of what is usually their first wordin Latin: credo (‘I believe’)”. (CCC 187)B.The Nicene Creed serves four main functions. (TFFB p. 13)a.It is confessional. By saying “I believe” the person commits him/herself to whatthe Creed says. While “faith is a personal act –the free response of the humanperson to the initiative of God who reveals himself faith is not an isolated act.”(CCC 166) We all have received the faith from others, parents, grandparents,teachers, etc. “No one can believe alone, just as no one can live alone. Youhave not given yourself faith as you have not given yourself life. The believerhas received faith from others and should hand it on to others. Our love forJesus and for our neighbor impels us to speak to others about our faith. Eachbeliever is thus a link in the great chain of believers. I cannot believe withoutbeing carried by the faith of others, and by my faith I help support others in thefaith.” (CCC 166) “Whoever says ‘I believe’ says ‘I pledge myself to what webelieve. Communion in faith needs a common language of faith, normative forall and uniting all in the same confession of faith.” (CCC 185)b.It is liturgical. “Recitation of the Creed is an act of worship. It is part of theliturgy of baptism, where the candidate professes a personal faith, and, part ofthe Eucharistic assembly, where the entire Church gathers to commune withGod.” (TFFB p. 13)c.It is symbolic. “A symbol of faith is a summary of the principal truths of thefaith and therefore serves as the first and fundamental point of reference for1

C.D.E.catechesis.” “In the early Church, catechumens had to learn the Creed andrecite it to the bishop before he would baptize them.” (TFFB p. 14)d.It is normative. “The Creed is a ‘rule of faith’ in two senses. One, it defines thefaith by including what Christians believe and excluding what they do not. Two,it establishes boundaries for conduct. “In the Creed we state that we believeJesus “will come to judge the living and the dead”. What effect does this haveon our behavior? (TFFB p. 15)The homilist may wish to provide information on the calling of the Council at Nicaea in325. “Arius taught the Son of God was not eternal like the Father. He attacked thedivinity of Christ. He said Jesus was not of the same nature as the Father. Arius wasexcommunicated by the Egyptian bishops in 319, but simply went elsewhere andgathered followers including other bishops. The bishops at the Council of Nicaearesponded by stating that Jesus was of the same nature as the Father and thereforeeternal. Unfortunately, the matter didn’t end there. Supported by the Arian emperor,Arianism nearly overwhelmed Christianity. In 381 the Catholic emperor called a councilin Constantinople to resolve the matter. For two months 150 Eastern bishops, seebelow, worked to strengthen the creed of Nicaea. It is essentially the version we usetoday. (TFFB p. 26) “The Niceno-Constantinopolitan or Nicene Creed draws its greatauthority form the fact that it stems from the first two ecumenical Councils (in 325 and381). It remains common to all the great Churches of both East and West to this day.”(CCC 195)“The Nicene Creed expands the Apostles’ Creed. “ The former was “hammered out inthe heat of battle and over a longer period of time.” (TFFB p. 25)a.They arrived at the Council (of Constantinople in 381) bearing the scars of‘persecutions, afflictions, imperial threats, cruelty from officials, and whateverother trial’ the Arian troublemakers could inflict upon them. They carriedaround on their bodies ‘the marks of Christ’s wounds and bruises’. They hadendured financial loss, fines, confiscation of property, imprisonment, and otheroutrages. Despite these injuries-perhaps because of them-these bishops met toclarify and reinforce the First Council of Nicaea held fifty-six years earlier. Youknow the Nicene Creed we recite at Sunday Mass? Well, that statement of faithis the result of these bishops gathered in council. (TFFB p. 16 quoting Tanner)The words of the Nicene Creed are very important. People gave their lives that we mayhave the truth of the faith handed on to us.2

Article One of the Nicene CreedI believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible.IThe confession of God’s oneness has its roots in the divine revelation of the Old Covenant.(CCC 200) To Israel God revealed himself as the only One:A.B.C.D.E.F.G.“Hear, O Israel! The Lord is our God, the Lord alone! Therefore, you shall love the Lord,your God, with all your heart, and with all your soul and with all your strength. “(Deut. 6:4-5)“Turn to me and be safe, all you ends of the earth, for I am God; there is no other!”(Isa. 45: 22-24)Jesus affirms that “The Lord our God is Lord alone!” (Mk. 12: 29) “Faith in God comesfirst because God comes first.” (CC p. 32.1)While Israel believed in one God they struggled to free themselves from the worship ofother gods, i.e. Maccabean soldiers carrying charms of foreign gods into battle. (TFFBp. 32)“For Judaism and Islam, God’s singleness is at the core of God, unlike Christianity’sbelief in a triune God For both Judaism and Islam, ‘one God’ means that God is alone.Not only is there no one like him, but he is himself, solitary, eternally apart, completelyother.” (TFFB p. 33)“For Christians there is one God, but the one God is made up of three distinct Persons.Through Jesus Christ, the oneness of God is revealed differently than in Judaism andIslam. God’s oneness has a three-ness about it.” (TFFB p. 33) We bless ourselves with aTrinitarian formula to begin and end the celebration of Holy Mass. We are baptized bythis formula since it was revealed to us by Jesus. (Mt. 28:19) “The mystery of the MostHoly Trinity is the central mystery of Christian faith and life. It is the mystery of God inhimself.” (CCC 234) The doctrine of the Trinity reveals “the nature of God”. (CC p.39.12) “Other mysteries of our faith tell us what God has done in time (the creation, theIncarnation, the Resurrection), but the Trinity tells us what God is in eternity.) (CC p.40.12)“God revealed himself progressively and under different names to his people, but therevelation that proved to be the fundamental one for both the Old and New Covenantswas the revelation of the divine name to Moses ” (CCC 204) In revealing hismysterious name YHWH (‘I AM HE WHO IS,’ ‘I AM WHO AM’ or ‘I AM WHO I AM’), Godsays who he is and by what name he is to be called.” (CCC 206)3

IIIII“Many religions invoke God as ‘Father’. In Israel, God is called ‘Father’ inasmuch as he isCreator of the world. Even more, God is Father because of the covenant and the gift of the lawto Israel Most especially he is ‘the Father of the poor,’ of the orphaned and the widowed, whoare under his loving protection.” (CCC 238)A. By calling God ‘Father,’ two main things are indicated:” that God is the first origin ofeverything and transcendent authority; and that he is at the same time goodness and lovingcare for all his children.” CCC 239)B. “Of all the names for God that are human analogies, the primary one is ‘Father’”. (CC p.39.11)C. “Jesus revealed that God is Father in an unheard-of sense: he is Father not only in beingCreator; he is eternally Father in relation to his only Son, who is eternally Son only inrelation to his Father: ‘No one knows the Son except the Father, and no one knows theFather except the Son and any one to whom the Son wishes to reveal him.” ( Mt. 11: 27,CCC 240) Jesus taught us to call God “Our Father” in prayer. “When Jesus, the Son,describes his Father in the Gospels, he uses a language of relationship, not biology. TheFather is not older than the Son, since the Son was with the Father ‘in the beginning’ (John1:2).” (TFFB p. 35)“’In the beginning, God created the heavens and the earth.’ Holy Scripture begins with thesesolemn words. The Apostles Creed states that God the Father almighty is ‘Creator of heavenand earth.’” (CCC 279) “Creation is the foundation of ‘all God’s saving plans,’ the ‘beginning ofthe history of salvation’ that culminate in Christ.” (CCC 280) “God simply spoke and theuniverse was created.” (TFFB p. 38)A. “If God created the universe, then the universe is really real, true, good beautiful, and one.It is true-orderly and intelligible-for it came, not from mindless chance, but from divinewisdom. Thus the doctrine of creation is the strongest basis for natural science. It is goodand valuable and to be appreciated and cared for, for ‘God saw everything that he hadmade, and behold, it was very good.’” (CC p. 46.4)B. “God had no need to create. He was not lonely or bored or incomplete. ‘God created allthings not to increase his glory [for that is impossible] but to show it forth and tocommunicate it.’” (CC p. 48.7, CCC 293)4

IVGod creates “all things visible and invisible.” “This definition is important for modernChristians. Ancient people had no problem believing in spiritual realities-heaven, hell, angels,demons, and the immortality of the human soul. Most ancients not only believed in the realityof spirits, but they thought (as Plato did) that such things were more ‘real’ and more importantthan physical realities. But they had trouble believing that the physical creation was good andcreated by the same God who created the spiritual realm. By contrast, modern people tend tohave difficulty believing that spiritual beings exist at all. Our modern scientific society tends toscoff at the idea of angels and demons. Technology and the advancements of science havewrongly convinced many that ‘what you see is what you get’-that the material realm of the fivesenses is all that exists. The Creed, then, has opened a new world to modern man, in starkcontrast to the world portrayed by our secular and material society.” (TFFB p. 40)5

Article Two of the Nicene CreedI believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages.III“In the Greek translation of the Old Testament, the ineffable Hebrew name YHWH, by whichGod revealed himself to Moses, is rendered as Kyrios, ‘Lord.’ From then on, ‘Lord’ becomes themore usual name by which to indicate the divinity of Israel’s God. The New Testament uses thisfull sense of the title ‘Lord’ both for the Father and-what is new-for Jesus, who is therebyrecognized as God Himself.” (CCC 446)A.“Very often in the Gospels people address Jesus as ‘Lord’. This title testifies to therespect and trust of those who approach him for help and healing. In the encounterwith the risen Jesus, this title becomes adoration; ‘My Lord and my God!’ It thus takeson a connotation of love and affection that remains proper to the Christian tradition: ‘Itis the Lord.’” (CCC 448) “Jesus Christ is Lord (Phil. 2: 11) is probably the earliest andshortest Christian Creed.” (CC p. 73.13)B.“By attributing to Jesus the divine title ‘Lord,’ the first confessions of the Church’s faithaffirm from the beginning that the power, honor, and glory due to God the Father aredue also to Jesus because ‘he was in the form of God’ ” (CCC 449)C.Christ has lordship over the world and over history. “Caesar is not ‘the Lord.’ Thecenter and purpose of man’s history is found in the Lord. (CCC 450)D.Our prayers use this title especially in the celebration of Holy Mass. At the beginning,“The Lord be with You.” At the end, “Through Christ our Lord or “through our LordJesus Christ.”“Jesus in Hebrew means ‘God saves.’ At the annunciation the angel gave him the name Jesus ashis proper name, which expresses both his identity and his mission. Since God alone can forgivesins, it is God who, in Jesus his eternal Son made man, ‘will save his people from their sins.’”(CCC 430) “Joseph learned in a dream that Mary’s child would be called Jesus, because hewould save his people from their sins (Matt. 1: 21).” (TFFB p. 43)A.Jesus is the Greek form of the Hebrew word Yeshua and was the name of the OldTestament hero Joshua.B.“The Hail Mary reaches its high point in the words ‘blessed is the fruit of thy womb,Jesus.’ The Eastern prayer of the heart, the Jesus Prayer, says: ‘Lord Jesus Christ, Son ofGod, have mercy on me, a sinner.’ Many Christians, such as St. Joan of Arc, have diedwith the one word ‘Jesus’ on their lips.” (CCC 435)6

III“The word ‘Christ’ comes from the Greek (Christos) translation of the Hebrew Messiah, whichmeans anointed. It is not Jesus’ last name but his title.” (TFFG p. 43)A. “The New Testament shows Jesus being very careful about revealing his identity, yet hepraised Peter for recognizing him as the Messiah. And he acknowledged it before his Jewishand Roman captors. At Pentecost, Peter announced that Jesus was both Lord and Christ.”(TFFB p. 43)B. “To the shepherds, the angel announced the birth of Jesus as the Messiah promised toIsrael: ‘To you is born this day in the city of David a Savior, who is Christ the Lord’” (CCC438)IV“In John’s Gospel we see what ‘begetting’ means. Harking back to the Genesis story ofcreation, John places the Word (Jesus) ‘in the beginning’, that is, before the creation of theuniverse: ‘The Word was with God.’ John twice identifies that Word as the only begotten Sonwho ‘was coming’ into time, taking on human flesh-human nature. The Son’s ‘begetting’ iseternal-or, according to a literal translation of the Greek, ‘out of the Father before all eons.’From all eternity and without a starting point the Son is generated, begotten from the Father. Ahuman son has a starting point from which he begins to exist. Not so for the Son of God. TheSon is before all things.’” (TFFB p. 45-46)A. “Son of God” as a title is used in many different ways in the Old Testament. (CCC 441) Atthe Baptism of Our Lord and the Transfiguration of Christ, the voice of the Father says Jesusis his ‘beloved Son’. Jesus refers to himself as the “only Son of God.” (Jn. 3: 16; cf. 10: 36,CCC 444) (See CCC 441, 442, 444, 445 for more examples.)7

Article Three of the Nicene CreedGod from God, Light from Light, true God from true God, begotten, not made, consubstantial with theFather; through him all things were made.III“The New testament insists that Jesus of Nazareth is God. John begins his Gospel with ‘theword was God’ and ends with Doubting Thomas’s words ‘My Lord and my God!’ (John 20: 28). Amere twenty years after the Resurrection, Paul can write to ‘the church of the Thessalonians inGod the Father and the Lord Jesus Christ’ (1 Thess. 1: 1), where Paul places Jesus on the samelevel as the Father. ‘For us,’ he writes the Corinthians, ‘there is one God, the Father, from whomare all things and for whom we exist, and one Lord, Jesus Christ, through whom are all thingsand through whom we exist’ (1 Cor. 8:6). (TFFB p. 46)A.“Jesus is ‘in the form of God’” (Phil. 2:6).B.“Jesus is the image of God in the flesh, and all the fullness of God dwells in him (Col. 1:19; 2:9).”C.In reference to Jesus St. John writes in the book of Revelations “I am the first and I amthe Last; besides me there is no God.” In writing this St. John is quoting the prophetIsaiah who was referring to Yahweh. (Is. 44:6 cf. Rev. 1:8; 2:16; 22: 13). (TFFB p. 47)The early Church Fathers claimed Jesus is God.A. “Jesus Christ our God.” Ignatius of Antioch, early second century. (TFFB p. 47)B. “Jesus Christ our Lord and God. What cannot be said of anyone else who ever lived, that heis himself in his own right God and Lord may be seen by all who have attained to even asmall portion of the truth.” Irenaeus of Lyons, 189 A.D. (TFFB p. 47)C. Jesus is both “man and God.” Tertullian, 210 A.D. (TFFB p. 47)D. “Although he was God, he took flesh and having been made man, he remained what he was: God.” Origen. (TFFB p. 47)E. Before the Nicene Creed was written we thus have a long tradition, both from scripture andthe Church Fathers teaching that Jesus the Son is God.IIIThe Arians challenged this tradition. They agreed Jesus was “God from God, light from light”but they placed him lower than the Father, not on the same level or tier with the Father.Consequently, the Creed then proclaims “true God from true God”. Here the Arians could notagree since this placed Jesus on the same level as the Father. “To emphasize that the Son is nota creature, the Creed adds ‘begotten, not made.’” (TFFB p. 47)8

A. To this point the Creed “sticks to biblical language. {Now} the Creed departs from biblicalterminology to deal with Arianism on its own terms-using the word consubstantial, or ‘onein being’- because Arius taught that the Son is a creature, not like or of the same ‘substance’as the Father, and that there had to be a time when he did not exist.” (TFFB p. 47)Consubstantial is a philosophical term used by the bishops at the Council of Nicea to correcta distortion of the Arians.IVThrough Jesus all things were made. This claim of the Creed countered the Arian belief thatJesus was one of the things created as part of creation. The bishops went back to St. Paul whoin his letter to the Colossians says, “In him all things were created, in heaven and on earth,visible and invisible, whether thrones or dominions or principalities or authorities-all things werecreated through him and for him” (Col. 1: 16). Therefore Jesus existed before all things werecreated and cannot be one of the things created. (TFFB p. 49)A. “All things were made through him, and without him was not anything made that wasmade” (John 1: 3).B. “The Son, through whom creation is made bears ‘the very stamp; of God’s nature (Heb. 1: 3)and is eternal (Heb. 1: 8-12). (TFFB p. 49)VAll of the above had to be balanced by the equal truth that Jesus “became truly man whileremaining truly God. Jesus Christ is true God and true man.” (CCC 464) “The Church thusconfesses that Jesus is inseparably true God and true man. He is truly the Son of God who,without ceasing to be God and Lord, became a man and our brother: ‘What he was, heremained and what he was not, he assumed,’ sings the Roman Liturgy.” (CCC 469 citing theAntiphon for Morning Prayer; cf. St. Leo the Great)9

Article Four of the Nicene CreedFor us men and our salvation he came down from heaven, and by the Holy Spirit was incarnate of theVirgin Mary, and became man.I“The Psalms are filled with pleas for God to come down and save mankind.” (Ps. 14: 7, Ps. 144:5, Ps. 80: 2). Yet are we even worthy? “What is man that thou are mindful of him, and the sonof man that thou dost care for him?” (Ps. 8:4) The Psalmist knows that he needs salvationbecause of his sin, which is too heavy for him to bear (Ps. 51: 1-3); he is a worm (Ps. 22:6) anddespised (P

are under his loving protection. (CCC 238) A. y calling God Father, two main things are indicated: _ that God is the first origin of everything and transcendent authority; and that he is at the same time goodness and loving care for all his children. _ CCC 239) B. Of all the names for God that are human analogies, the primary one is Father _.

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