Part 2
Indeed, the distinction is expressed in scripture: the Father is the origin of all actions and the source of everything; the Son embodies wisdom, counsel, and the arrangement of all things; the Holy Spirit represents power and efficacy in all actions. The unity of the Father, Son, and Holy Spirit's eternal existence is irrefutable—God's wisdom and power could never exist independently, making it senseless to
prioritize one over the other. Although divine unity necessitates no hierarchy of first or second within eternity, the order between the Father, Son, and Holy Spirit remains significant. The Father is identified as the first, followed by the Son emanating from Him, and the Holy Spirit proceeding from both. This sequence mirrors the human mind's natural inclination, contemplating God, His Wisdom, and His Power in an orderly progression. This order is evident in passages like Romans 8, where the Holy Spirit is referred to as the Spirit of Christ and the Spirit of the One who raised Christ from the dead, showcasing unity without distinction (Romans 8:9, 11). This harmony resonates with St. Peter's testimony that it was the Spirit of Christ through which the prophets spoke (1 Peter 1:11), aligning with scripture's frequent assertion of the Spirit as both the Spirit of the Father and of the Son.
In truth, the distinction within the triune God does not negate unity; rather, it affirms the unity. It confirms that the Son shares the same divine essence as the Father, evidenced by their mutual possession of the same Spirit. Similarly, the Holy Spirit's essence is not separate from that of the Father and the Son, for He is their Spirit. This unified essence is uniquely expressed within each Person, reflecting their distinct roles. The Father fully resides in the Son, and the Son in the Father, as affirmed by Christ Himself: "I am in my Father and my Father is in me" (John 14:10). The consensus of the church fathers aligns with this understanding; they refute any differentiation within the Essence among the Persons. While some early fathers seemingly presented differing ideas, such as referring to the Father as the beginning of the Son, they ultimately upheld the unity of the divine essence. The seemingly contradictory language is better reconciled when considering that sometimes they explained that the Son possessed His divinity and essence from Himself.
The claims of Sabellians, who liken God's titles to adjectives like "powerful," "good," "wise," and "merciful," are easily refuted upon deeper reflection. These titles are descriptions that illuminate God's nature toward us, while the titles "Father," "Son," and "Spirit" reveal His inner essence. The distinction between these names and attributes is crucial. Furthermore, we must not confuse the Spirit with the Father and the Son merely because God is referred to as Spirit (John 4:24). Indeed, it is fitting for the entirety of God's essence to be characterized as spiritual, with the Father, Son, and Spirit being harmoniously united within this essence. Just as scripture identifies God as Spirit, it also affirms that the Spirit is of God and proceeds from God (John 15:26).
Those who approach these truths without contentiousness recognize how the Father, Word (Son), and Spirit exist harmoniously within a single divine essence. Even the most stubborn opponents struggle to refute this point. The Father and the Son are God, and the Holy Spirit is God. Yet, the truth that emerges remains unwavering—there is only one God. On the other hand, scripture explicitly names three distinct entities, highlights their individualities, and distinguishes them. This is the essence of both three and one: a singular God, a singular essence. Who are these three? Not separate gods, not distinct essences, but rather, three attributes or qualities. The early Greek church fathers aptly described this as one essence containing three hypostases. Those using Latin language, while agreeing on the essence, modified one term slightly. They asserted the existence of one essence and three persons, perceiving the latter term as indicative of a relational aspect.
Critics and dissenters raised objections, comparing the terms "essence" and "hypostasis" to human inventions absent from scripture. However, the unassailable reality remains that three
distinct entities coexist within the same divine deity. It is essential to recognize that these words merely convey concepts found within scripture. The call to remain within scriptural boundaries is valid, urging us to avoid introducing new terms that could lead to division and disputes. Engaging in unnecessary word-battles and quarrels detracts from the truth and weakens love and charity. While the critique of using words not found word-for-word in scripture is reasonable, it's important to strike a balance. Demanding every word align syllable-by-syllable with scripture would be impractical and dismiss many valuable sermons. However, if "strange words" refer to inventions driven by curiosity, defended with superstition, leading to strife instead of edification, and straying from scriptural simplicity, it is a prudent stance. Reverence for God in both thought and language must match our understanding of His majesty, as our human thoughts and expressions fall short of grasping His fullness.
Nonetheless, finding a middle ground is necessary. While scripture guides our thoughts and words, there's room to clarify concepts that may be obscurely presented therein. This is permissible as long as our explanations faithfully align with scriptural truth, are rooted in reason, and avoid excessive liberty. Instances of this abound in our daily lives. Can it not be argued that the church adopted the terms "Trinity" and "persons" to defend the truth against slander and misconstruction? Criticizing these terms as novel suggests discomfort with the light of truth—especially when these words serve to elucidate scriptural truths that are challenged by adversaries. In the face of contemporary challenges, clear explanations are essential to confront those who evade the truth. Just as early church fathers confronted erroneous teachings with straightforward explanations, these clarifications left no room for misinterpretation, curbing the potential for deceit.
Arius, in his attempt to align with the testimonies of scripture, confessed Jesus Christ as God and the Son of God. However, he persisted in claiming Christ was created and had a beginning like other creatures. In response, the early church fathers proclaimed Christ as the eternal Son of God, of the same substance as the Father, to expose Arian impiety. Had Arians confessed Christ's divinity from the start, they might not have denied His divine essence. Critics who question the intention of these fathers to incite conflicts ignore the gravity of these matters. A single word, carefully chosen, ignited fervent debates, revealing true believers from heretics.
Following Sabellius, who dismissed the significance of the titles "Father," "Son," and "Holy Spirit," and likened them to the attributes of God such as "powerful," "good," and "wise," we must address his misguided claims. While Sabellius acknowledged the Father and the Son as God, he later retreated, asserting that his words were akin to calling God "good" or "wise." Yet, he ventured further, suggesting that the Father was the Son and the Son was the Holy Spirit, erasing all distinction. Those in that era, upholding the honor of God, confronted Sabellius, urging him to recognize the trifold nature of one God. In response, they established the truth that within the divine essence, a trinity of persons coexists.
If these names were not coined haphazardly, then we should not be hasty in condemning them. It is preferable for these terms to be buried, if only the faith remains unwavering worldwide—that the Father, Son, and Holy Spirit are one God, yet distinct in their characteristics. The word "hypostasis" appears to carry the same significance in the apostle's words as the early church fathers assigned to it here. The apostle refers to the Son as the image of the hypostasis of God the Father (Hebrews 1:3). I disagree with interpreting "hypostasis" as essence, suggesting that Christ merely
reflects the Father's image, like wax conforming to a seal. Instead, I believe the apostle implies that the Father, while distinct, fully manifests Himself in the Son. His very person—His hypostasis— radiates and is unveiled. It would be improper to label Christ as the image of His Father's essence, as He encompasses the essence wholly, not partially or through transfer, but in its entirety.
However, I am not so naïve or dogmatic as to provoke intense disputes over simple terms. It's evident to me that the early church fathers, though deeply respectful in their discussions, did not always reach unanimity in every instance. They varied in expressions and forms of speech, as evidenced by the councils and writings of St. Hilary and St. Augustine. Discrepancies also existed between the Greek and Latin perspectives. To illustrate, the Latin fathers interpreted the Greek term "homoousios" as "consubstantial," signifying the Son's sameness of substance with the Father. Conversely, St. Hilary mentioned "three substances" in God over a hundred times. He lamented the necessity of expressing profound truths through human words, and acknowledged the limitations of language in conveying divine mysteries. It's crucial to recognize this diversity within the church's tradition.
St. Hilary's moderation serves as a reminder not to hastily condemn those who don't fully embrace our vocabulary. Educating them about the necessity behind our expressions and gradually familiarizing them with our terminology is essential. In a climate of defending against Arianism and Sabellianism, any resistance to these explanations may raise suspicions of sympathy with these errors. Arius admitted Christ's divinity, but in secret, he wavered, suggesting Christ was created and had a beginning. He confessed Christ's unity with the Father but privately implied it was a common privilege for the faithful. Affirming that Christ is of the same substance as the
Father dispels such falsehood without straying from scripture. Sabellius claimed that the names Father, Son, and Holy Spirit lacked significance. By asserting the existence of three entities within God— while maintaining their unity—we address this error and silence the heretic.
While some may find superstition in these terms, it's undeniable that scripture proclaims one God, signifying unity in divine essence, and yet it also names three, highlighting distinct characteristics. When these truths are acknowledged plainly and without deception, the exact words used become secondary. Now, let us proceed to expound upon the creed.
THE FIRST PART
I believe in God the Father almighty
Let us first consider the manner of speaking. To believe in God signifies more than mere mental assent; it implies acceptance, devotion, and commitment to Him and His Word. The phrase originates from the Hebrew language, which equates "to believe in God" with "to believe God" and have faith in Him. The faithful, in uttering this confession, declare their acceptance and acknowledgment of God as their own, binding themselves to Him as His devoted servants. This covenant enables them to join in exclaiming, "You have been our God from the beginning; therefore, we will not perish" (Habakkuk 1:12). When we claim God as our own, we secure life and salvation in Him. The appellation "Father" is coupled with "God" to reinforce this assurance. Through His beloved Son, upon whom His divine favor rests (Matthew 3:17), God reveals Himself as our Father, inviting us into a spiritual relationship from
which all heavenly and earthly bonds derive, as affirmed by St. Paul (Ephesians 3:14). Through faith, we not only approach God but also encounter Him as our Father, for we cannot know Him apart from His Son, who conveys to us this extraordinary privilege. With God as our Father, we become His cherished children, and as His children, we also become heirs (Romans 8:17; 2 Corinthians 6:18).
In attributing to God the attribute of almightiness, we do not subscribe to the sophists' notions of impotence and inertia. On the contrary, we recognize His power as active, effective, and allencompassing. God is deemed "almighty" not because He remains passive while capable of performing all things, but because He exercises dominion over all creation. Through His providence, He orchestrates the affairs of heaven and earth, executing His divine plan and counsel (Psalm 115:3). As He accomplishes His desires and nothing escapes His watchful gaze, all transpires by His divine decree and authority. While we touch on this concept briefly now, a more extensive examination will be undertaken later. Through faith, we glean a twofold consolation in God's omnipotence. Firstly, we grasp His boundless ability to do good and ensure the salvation of His faithful. His hand governs and oversees all creation; heaven and earth are under His sovereign rule, and every creature is subject to His command. Secondly, faith finds solace in His protective care, as everything that could endanger us is subject to His will. Even the devil, with all his malevolent schemes, is restrained by the divine will. In essence, all forces opposing our salvation are under God's command.
Creator of Heaven and Earth
As we contemplate the Creator of heaven and earth, the wicked are compelled by the mere observation of the world to acknowledge His
existence. However, faith provides a distinct perspective for contemplating God as the Creator, as mentioned in Hebrews 11:3: "By faith we understand that the world was created by God's word." Indeed, comprehending the significance of designating God as the "Creator of the world" requires faith. Although it might seem that we comprehend this truth within our minds and confess it with our words, our earthly minds typically cease their contemplation at recognizing God's power in creation. These minds, when striving their utmost, merely acknowledge the power and wisdom He employed in the act of creation. Subsequently, these earthly minds vaguely grasp a general act of sustaining and directing the creations, attributing the motion of all creatures to this.
Nevertheless, faith ascends to higher realms. Beyond acknowledging God as the Creator of the world, faith recognizes Him as the Sustainer and Everlasting Ruler. This goes beyond a universal force guiding the cosmic framework; faith apprehends His meticulous providence, which sustains, preserves, and imparts life to all His creations, down to the smallest birds of the sky. While the distinction may appear subtle, human wisdom scarcely reaches the profundity of this insight, a reflection exemplified in Psalm 104. In this psalm, David meditates on the intricate divine care underlying creation, especially evident in verses like, "All creatures look to you to give them their food at the proper time. When you give it to them, they gather it up; when you open your hand, they are satisfied with good things. When you hide your face, they are terrified; when you take away their breath, they die and return to the dust. When you send your Spirit, they are created, and you renew the face of the ground" (Psalm 104:27-30). Similar expressions are woven throughout Scripture. We learn that life itself is sustained by God, as emphasized in Acts 17:28, while dew and rain originate from His hand to nourish the fields. At His command, the heavens turn as hard as iron. From
Him emanate both peace and war, life and death, light and darkness, plagues and health, abundance and famine, all expressions of His goodness and justice.
Through these teachings, the faithful conscience derives a particular solace. If God provides sustenance to the raven, creatures that beseech His aid (Psalm 147:9), how much more will He nourish us, His people and the sheep of His pasture (Psalm 79:13)? If He takes note of a sparrow's fall through His knowledge and will (Matthew 10:29), how much more will He safeguard our salvation? He pledges to preserve us as the apple of His eye (Zechariah 2:8). Recognizing that life transcends mere physical sustenance and depends on the life-giving word from God's mouth (Matthew 4:4; Deuteronomy 8:3), we find reassurance in His promise of unwavering assistance, ensuring our needs are met. When we encounter barrenness, famine, or disease, our perspective shifts from attributing such circumstances to chance, acknowledging them as expressions of God's wrath. In summary, understanding God as our Creator, Protector, and Nourisher compels us to recognize our identity as His, our lives as lived according to His will, and our actions as directed by His grace.
Ascribing the glory of creation to the Father in no way excludes the Son and the Holy Spirit. Instead, this attribution is to be understood in the context of the personal characteristics of the Divine, as we have previously expounded. As the Father is designated as the beginning of all things, we acknowledge Him as the Maker of all. However, this creation occurs through His Wisdom and by His Spirit. To truly fathom God as the Creator of heaven and earth and as the almighty Father, we must place our trust in His providence. We must meditate on His mercy and paternal benevolence, magnifying Him in our hearts and expressing honor, reverence, and love for our
heavenly Father. Wholeheartedly devoted to His service, we accept all things from His hand, even those that appear contrary to our wellbeing. Believing that His providence orchestrates adversities and trials for our salvation, we find solace in the midst of challenges. Therefore, regardless of circumstances, we must never doubt His favor, love, and unwavering commitment to our well-being, as the first part of the creed imparts the lesson of fostering such unwavering confidence.
THE SECOND PART
In Jesus Christ, His Only Son, Our Lord
The profundity of Jesus Christ being the focal point and essence of our faith becomes evident when we consider that every facet of our salvation finds its culmination and unity in Him. The prophet's declaration that "the Lord came to save His people" (Habakkuk 3:13) emphasizes that the Lord, through His Christ, fulfills the work of His mercy to redeem His people. Firstly, our Redeemer is named "Jesus," a title bestowed by the Father, reflecting His mission to save and deliver people from the grip of sin (Matthew 1:21). In Christ alone, we discover salvation. The bestowal of this name holds divine significance, underscoring the unique avenue of salvation found solely in Him. Thus, the Scriptures affirm that "there is no other name under heaven given to mankind by which we must be saved" (Acts 4:12). This name, therefore, signifies to all believers that they should seek salvation exclusively in Him and offers unwavering assurance that it is indeed attainable therein.
Furthermore, the title "Christ," meaning Anointed, accompanies "Jesus." While the term "anointed" possesses relevance in other
contexts, it holds a distinct significance for Christ, as He receives this title with singular privilege. God anoints all recipients of His Spirit's grace, extending even to faithful believers. Consequently, all the faithful are God's anointed. This spiritual anointing is shared by prophets, kings, and priests, characterized not merely by external ceremonial acts but a deeper spiritual consecration. However, all such anointings pale in comparison to that of our Savior. While others received diverse portions of grace according to God's measure (Romans 12:6), Christ alone possesses the fullness of these graces. John the Baptist emphasizes that God granted Christ His Spirit without limits, enabling believers to draw from His abundance and receive grace upon grace (John 3:34; 1:16). The prophet Isaiah predicted that the Spirit of the Lord would rest upon Him, not conferring a solitary grace but equipping Him with wisdom, understanding, strength, counsel, knowledge, and piety (Isaiah 11:2). This prophecy was realized at Christ's baptism, when the Spirit descended upon Him, visibly confirming His spiritual anointing (John 1:32).
Indeed, the Spirit of God is aptly referred to as "anointing," with His graces symbolized as "oil." Without His nourishment, we remain barren and desolate, devoid of vitality. God's Spirit, having abundantly indwelt Jesus, selected His soul as a conduit through which to pour out on us. The outpouring of the Holy Spirit on believers occurs through participation in Jesus, each one receiving through shared communion. This highlights the distinction between Christ's anointing and ours. Our Lord received the full measure of spiritual riches from God, and He bestows portions of these upon us. By resting upon Him, the Spirit establishes Him as the source from which we partake and commune in the graces of the Holy Spirit.
Furthermore, this anointing ordained Jesus as King by the Father, subjecting all powers in heaven and on earth under His dominion, in accordance with Psalm 2:8. He was also consecrated as Priest, fulfilling the role of mediator with the Father. These concepts hold immense significance in reinforcing and nourishing our faith. The nature of His kingdom transcends the earthly and corruptible; it is spiritual, belonging to the realm of the afterlife and the heavenly kingdom. His reign is directed not solely for His benefit but primarily for ours. He empowers and fortifies us, adorning us with His magnificence, enriching us with His blessings, and elevating us to the majesty of His kingdom. By participating in His authority, He endows us with the strength to combat the forces of evil, sin, and death. Through His righteousness, we are clothed and adorned, poised in anticipation of immortality. In this manner, our lives become fruitful for God through good deeds.
Regarding His priestly role, the benefits are no less profound. He intercedes with the Father on our behalf, securing divine favor through His mediation and the eternal reconciliation He achieved through His death. By making us participants in His sacrifice, He not only advocates for us but also allows us to offer prayers, thanksgivings, ourselves, and all that we possess to the Heavenly Father. The ancient promise that His people would become both kings and priests (Exodus 19:6) finds fulfillment in our Savior. Through Christ alone, we gain access to the realm of righteousness and the sacred dwelling of God. To summarize, through the name "Jesus," our confidence in redemption and salvation is confirmed. Through the title "Christ," we are invited to partake in the communication of the Holy Spirit and the sanctifying fruits He imparts. Christ's sanctification on our behalf, as He declared (John 17:19), establishes a bridge for us to commune with God, participate in His blessings, and receive His graces.
The appellation "Son of God" signifies a profound reality concerning Jesus Christ. He is not a Son by adoption or through the grace granted to other faithful individuals. Instead, He is the genuine and natural Son of God, making Him extraordinary and distinct. While the Scriptures bestow the privilege of being called "children of God" upon the regenerated, Jesus Christ alone is uniquely termed the true and exclusive Son. How can He truly stand apart amidst the multitude of brethren unless He inherently possesses what others receive as a gift? It is imperative to exercise caution when encountering viewpoints that regard Jesus Christ as the exclusive Son of God solely due to His conception by the Holy Spirit in the virgin's womb—a notion that echoes the fallacious notion held by the Manicheans, who imagined humans to be of divine substance due to God breathing life into Adam. In contrast, Scripture unveils that the Son of God is the very Word of God, begotten by the Father prior to all ages.
While it is true that some cite references such as God not sparing His own Son (Romans 5:8, 10) and the angel declaring that the virginborn child shall be called the Son of God (Luke 1:32), a deeper exploration is required. Such arguments warrant careful consideration. If the premise that Jesus Christ became the Son of God only at the moment of His conception in the virgin's womb is upheld, then it logically follows that He began to be the Word of life only when He manifested in human form. In this vein, the argument raises questions concerning passages like the prophecy stating, "But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be Ruler in Israel, whose goings forth are from of old, from everlasting" (Micah 5:2). However, a pivotal passage from St. Paul clarifies this ambiguity. He asserts that Christ was "born of the seed of David according to the flesh, and declared to be the Son of God
with power according to the Spirit of holiness, by the resurrection from the dead" (Romans 1:3-4). This declaration underscores the separation between His divinity and flesh. Indeed, this statement's lucidity negates ignorance, emphasizing that any resistance would stem from obstinacy. It is vital to acknowledge that Jesus Christ was the Son of God in His incarnate form, although speaking edifyingly calls us to perceive Him not solely as the eternal Word of God, but also as the embodiment of humanity, a concept that will be expounded upon further.
Finally, the title "Lord" is conferred upon Jesus Christ, for the Father has ordained Him to assume the roles of our Lord, King, and Lawgiver. Correspondingly, when He manifested in flesh, He explicitly demonstrated His intention to govern and rule. As the apostle declares, "But to us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live" (1 Corinthians 8:6). This statement signifies more than His role as a Teacher or Master, urging us not only to heed His teachings but also to recognize His authority and sovereignty. He is our Leader and Chief, commanding our submission to His power, our obedience to His will, and the alignment of all our endeavors with His purpose. As the firstborn of the Father's household, He wields dominion over His brethren, distributing the inheritance's blessings according to His divine discretion.
Conceived by the Holy Spirit, Born of the Virgin Mary
The luminous mystery of the incarnation possesses the ability to both enlighten the understanding and provoke contemplation. Nevertheless, when misunderstood, this profound truth can lead to confusion and laborious contemplation. Therefore, a brief
elucidation is in order before we proceed. Firstly, it is indispensable that the Mediator bridging the gap between humanity and divinity should be authentically both God and [hu]man. Our transgressions erected a barrier between us and God, estranging us from the heavenly realm and causing God to seem remote. Only one possessing the capacity to span this chasm was capable of effecting reconciliation—an entity capable of traversing this expanse. Could it be an offspring of Adam? Yet fear restrained Adam's descendants from approaching the Divine presence. Could it be an angel? Even they required a chief to unite them harmoniously with God. The question arises: Who could fulfill this role? Indeed, it would have been a forlorn situation had not the grandeur of God condescended to humanity, for our feeble nature lacks the means to ascend to His majesty. Consequently, it was imperative for the Son of God to become Immanuel—God with us—uniting His divinity with our humanity, thereby establishing an inseparable bond. Without such a union, the hope of God dwelling within us and offering assistance would remain feeble in the face of the vast disparity between our insignificance and the magnificence of Divine Majesty.
In presenting Jesus as our Mediator, St. Paul explicitly designates Him as "man" (1 Timothy 2:5). While he could have alternatively referred to Him as "God" or perhaps omitted the term "man," Paul's choice illuminates his awareness of our frailty. By identifying Jesus as "man," he signifies that Jesus is our near companion, as He shares in our humanity. Paul's intent is to underscore a concept more comprehensively addressed elsewhere—that our High Priest is not devoid of compassion for our weaknesses. Having encountered temptations akin to ours but remaining without sin, Jesus empathizes with our human predicaments (Hebrews 4:15).
A deeper understanding emerges upon contemplating the role of the Mediator. This role is no ordinary task—it encompasses the restoration of God's grace, transforming us from children of humanity into children of God. Likewise, it grants us a heavenly inheritance, elevating us from heirs of perdition to heirs of salvation. Yet, who could fulfill such a monumental responsibility? None other than the Son of God, made Son of man, divinely joining His nature with ours. Thus, He imparts His inherent attributes to us through divine grace. This unique unity assures us of our status as God's children, as the natural Son of God adopts our humanity, merging His essence with our earthly existence. By embracing our human condition, He extends to us what was originally His, endowing us with divine favor. Consequently, the unique Son of God—possessor of heavenly privilege—extends kinship to us, granting us assurance of our status as heirs to the heavenly realm. Indeed, we become coheirs with Him, partaking in His divine inheritance.
The necessity for our Redeemer to be both true God and true man stems from two pivotal aspects. First, His purpose was to vanquish death—Life itself was the sole force capable of achieving this feat. Additionally, He was to conquer sin—a task reserved for Righteousness alone. His mission also included subduing the celestial forces of darkness, the malevolent entities known as devils— a feat only possible for a Power transcending both the earthly and heavenly domains. Such attributes reside uniquely in God. Thus, through His boundless mercy, the Lord emerged as our Redeemer, triumphing over death and sin.
Our redemption further entailed the restoration of mankind's obedience, counteracting the disobedience that led to our downfall. In assuming the role of Adam, Jesus embraced humanity's name and nature, offering obedience to the Father on behalf of all humanity.
He thereby demonstrated humanity's potential to fulfill God's requirements. By accepting the burden of human flesh, He bore the penalty of sin, a punishment etched upon the same flesh that had transgressed (Romans 5:12ff). Moreover, as the only One capable of defeating death as God, yet unable to experience death solely as man, Jesus united divinity with humanity. This union enabled Him to withstand human frailty and endure the sting of death, ultimately achieving victory. To deny Christ's divinity or humanity is not merely a disservice to His greatness and goodness, but also a detriment to faith itself, undermining the foundation upon which unwavering faith stands.
To further linger in substantiating His divinity would, I am convinced, be redundant. His true human nature was impugned by both Manicheans and Marcionites who aimed to dismantle it. The Manicheans speculated that He brought a spiritual form from the heavens, while the Marcionites propagated the notion that He inhabited a phantom or illusion—a mere semblance of a body. However, numerous scriptural references robustly repudiate these two fallacies. Long ago, the promise of blessing was not predicated upon a celestial progeny or a feigned human guise; rather, it was rooted in the lineage of Abraham and Jacob (Genesis 17:7, 16). The eternal throne was not pledged to an ethereal entity, but to the Son of David and the fruit of his lineage (Psalm 132:11). Thus, when manifested in flesh, He is hailed as the Son of Abraham and David (Matthew 1:1), not because His origin commenced with His virgin birth as if He was first shaped from the aether, but due to His fleshly lineage, as clarified by St. Paul (Romans 1:3, 9:5). Elsewhere, St. Paul attests that He descends from the Jews (Galatians 3:16). Thus, by embracing human designation as "man," Jesus deems Himself "Son of man," denoting that He is a man born of human lineage. Given the frequency, variety, and simplicity with which the Holy Spirit
emphasizes this truth through diverse voices, who could have anticipated audacity to equivocate on this matter?
Moreover, a host of testimonials exist to dispel such unfounded aspersions. St. Paul asserts that "God sent His Son, born of a woman" (Galatians 4:4). A plethora of passages convincingly illustrate His vulnerability to cold, heat, hunger, and other human frailties. Nevertheless, we must select those that fortify our hearts with authentic confidence, such as when it is stated that He did not exalt angels above humans in His incarnation, but "He took on our nature so that through death He might destroy him who had the power of death" (Hebrews 2:14, 16). Through this union, He identifies us as His brethren, a kinship evidenced by His willingness to intercede and extend mercy (Hebrews 2:11, 17). Furthermore, the assertion that "we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are" (Hebrews 4:15) offers substantial comfort. Heretics falter when distorting passages to bolster their misconceptions. Marcion and his associates contorted Paul's declaration that Christ took on human likeness and form, erroneously asserting that Christ adopted an illusionary form rather than a true body. Yet, Marcion overlooked Paul's intent in this passage. The apostle did not aim to clarify the physical form Christ assumed; rather, he underscores Christ's humility in choosing to manifest Himself in human appearance (Philippians 2:6–8). Meanwhile, the Manicheans fashioned a corporeal form for Christ from air, arguing that Christ—designated as the second, heavenly Adam—originated from heaven. However, the apostle in this passage does not address Christ's celestial essence, but the spiritual authority conferred upon Him to impart life. Conversely, faithful affirmation of Jesus Christ's true human nature is substantiated by this passage. Had He not shared our nature, St. Paul's vigorous argument asserting the necessity of Christ's
resurrection—hinging on the truth that Christ's resurrection guarantees ours—would be rendered insubstantial (1 Corinthians 15:16ff).
Regarding the phrase "The Word was made flesh" (John 1:14), it ought not to be misconstrued as a transformation into flesh or a mingling of substances. Rather, it signifies that the Word assumed a human body—akin to a temple—in which to dwell. The Son of God, already existing, became the Son of man, not through a fusion of essences, but through a unification of personhood. Thus, He harmoniously blended and united His divinity with the humanity He embraced. Though both natures retained their distinct attributes, Jesus Christ remained singular, devoid of two separate personas.
If we seek a parallel to this mystery of the two natures in Christ, the concept of a person offers an apt metaphor. A person consists of two distinct natures, with each retaining its inherent qualities; a soul is not equivalent to a body, and vice versa. Thus, certain attributes uniquely pertain to the soul or the body. However, the nature of a person incorporates characteristics of both the soul and body. Consequently, a person, comprised of these two distinct elements, remains indivisible. This metaphor illustrates that a person embodies a single nature comprising two distinct components, each maintaining its individuality while coexisting harmoniously.
Scripture indeed employs this discourse regarding Jesus Christ. It alternately attributes qualities that exclusively pertain to humanity, divinity, or both combined natures. This precise fusion of the two natures within Jesus Christ, skillfully articulated by the early church fathers as "communication of properties," is revealed through scriptural passages. My assertions find validation within these scriptures; I merely amplify these truths. Christ's assertion that He
existed before Abraham's creation (John 8:58) could not be applied to His humanity, which emerged centuries after Abraham's era. Phrases like "firstborn of all creation," denoting precedence over everything and the sustainer of all (Colossians 1:15–17), exceed the bounds of human attributes. Such accolades belong inherently to divinity. Conversely, designations such as "Servant of the Father" (Isaiah 43:10) and statements about His growth in age and wisdom (Luke 2:52), His admission of lesser knowledge than the Father's (Matthew 24:36), His inclination not to seek His own glory, and His limited awareness of the final day (John 3:13) align aptly with His humanity. His divinity, as God, is akin to the Father, omnipotent and all-knowing. The concept of communication of characteristics is discerned in St. Paul's assertion that "God obtained His church by His blood" (Acts 20:28) and "the Lord of glory was crucified" (1 Corinthians 2:8). Though God lacks blood and does not endure suffering, Christ, being both God and man, was crucified and shed His blood for us. This form of expression, although unconventional, bridges the actions of His humanity with His divine nature. Similarly, the assertion that God gave His life for us (1 John 3:16) demonstrates communication of attributes between Christ's humanity and His divine nature. Christ's statement that no one ascended to heaven except the Son of Man, even when He was not yet bodily in heaven (John 3:13), indicates that due to the unity of His two natures, He attributes qualities of one nature to the other.
To truly grasp Christ's essence, we must explore passages where both natures are united. Such passages abound in the Gospel of St. John. These declarations neither exclusively belong to Christ's humanity nor His divinity; they encapsulate His person, which unites divinity and humanity. Such passages underscore Christ's authority to forgive sins, raise the dead, grant righteousness, holiness, and salvation (John 5:27; 10:18; 17:12), and to judge the living and the dead,
thereby sharing the Father's honor (John 5:22–23). He is the world's Light (John 1:9; 8:12), the compassionate Shepherd (John 10:11, 14), the exclusive Door and the Vine (John 10:7, 9; 15:1, 5). These attributes were not assumed upon incarnation but preexisted before the world's creation. They decidedly do not conform to human attributes. We should also consider St. Paul's statement that Christ shall deliver the kingdom to God the Father, having executed judgment (1 Corinthians 15:24). The reign of the eternal Son of God knows no commencement nor termination. While His reign has no end, He willingly subjected Himself to the limitations of human flesh, relinquishing majesty to obey the Father (Philippians 2:7). Yet, posthumously exalted, He received a preeminent Name (Philippians 2:9) and will eventually surrender His glory, along with the entirety of His fleshly inheritance, to the Father. This exchange maintains unity and affirms God's comprehensive sovereignty.
Such reflections ease the burden of many vexations. It's astounding how some, lacking insight, torment themselves when confronted with these forms of expression—utterances that ascribe to Christ attributes fitting neither His humanity nor divinity alone, but cohesively to His person as God and man. Pondering the profundity of this mystery with due reverence, one discovers its harmony. However, the misguided may sow confusion, misapplying attributes intended for Christ's humanity to discredit His divinity and vice versa. Their stance insinuates that Christ is not truly a man in His divinity, nor divine in His humanity. This audacious endeavor attempts to negate both Christ's divine and human nature— rendering Him devoid of both. Rejecting such misguided notions, we affirm that Christ, united with two distinct yet undivided natures, stands as our Savior and the authentic Son of God, even through His humanity—not simply on account of His humanity. It is imperative to shun the error of Nestorius, who not only misconstrued but
divided Christ's natures, culminating in a dual Christ concept. Scripture instead resounds with clarity, affirming that the Virgin Mary is the mother of our Lord, and that He who shall be born of her will be called the Son of God (Luke 1:35, 43).
We avow His birth from the Virgin Mary, recognizing Him as the true descendant of Abraham and David, as foretold in the law and prophecies. This dual purpose kindles faith with profound meaning. Through His embodiment, the Son of God perfects human salvation, inviting us into communion with Himself and His divine treasures. By stepping into our human role, He overcomes the grasp of the devil and death, securing victory and triumph for us. Furthermore, tracing His lineage back to David and Abraham reinforces the certainty that our Redeemer is the long-awaited fulfillment of God's ancient promise (Genesis 17:16, 22:17–18; Psalm 132:17).
The assertion that He was conceived by the Holy Spirit underscores His divine purity. The One sent to purify us would not bear an impure origin. The human vessel chosen by God to dwell within should remain untainted by the corruption of humanity. Thus, the Holy Spirit's extraordinary power transcends natural law, sanctifying Jesus Christ's conception. His birth reflects perfect holiness and purity, teaching us to seek these virtues solely in Him, as His conception remained untainted by human corruption.
Subsequently, Christ's fulfillment of our redemption takes center stage. His mortal incarnation was guided by the divine purpose of appeasing God's wrath through His obedience. He humbly submitted to the Father even unto death. This obedience becomes the crux of our salvation, as St. Paul aptly notes: "Just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made
righteous" (Romans 5:18). In this context, our salvation finds its essence: the Son of God forsaking His own will, dedicating His life to the Father's pleasure, and enduring death's agony, all to reconcile the divine wrath stirred by human rebellion. This obedience's merit lies at the core of our redemption, reconciling the heavenly Father with humanity's prior state of enmity. Christ's self-sacrifice offered a fragrant plea, appeasing God's just judgment and securing eternal sanctification for the faithful. Through His sacred blood, the price of our redemption, He quenched the flames of divine anger, purifying our sins.
When seeking assurance of salvation, we must anchor ourselves in this redemption—God's favor made manifest, the heavenly portal opened for us, and righteousness attained on our behalf. Scripture continually reinforces this truth: Christ's sacrifice restored God's goodwill toward us, serving as the cornerstone of our confidence and life. His blood washes away the defilement and stains of our sins, as articulated by St. John's words: "The blood of Jesus, His Son, purifies us from all sin" (1 John 1:7). Thus, our redemption finds its essence in Christ's satisfaction, liberating us from sin's chains and restoring us to righteousness and holiness. Through His atonement, we are reconciled with a God who abhors nothing in us but our sin.
He suffered under Pontius Pilate, was crucified
We solemnly acknowledge that He endured suffering under the governance of Pontius Pilate, undergoing crucifixion—a testimony not only to authenticate historical truth but also to unveil the depths of our redemption. Christ's death, orchestrated meticulously to vanquish sins and expunge the condemnation spawned by transgression, necessitated a specific manner of demise. To flawlessly execute every facet of our redemption, a particular form of
death was ordained. This chosen path was paramount, wherein He assumed our condemnation and bore the weight of God's wrath, effecting our liberation from both.
Primarily, He endured judgment under the jurisdiction of the provincial governor, subject to the verdict of the judge, to emancipate us from condemnation in the presence of the supreme Judge. Had He been slain by bandits or felled in a tumultuous riot, these modes would not have sufficed as a form of atonement. But His trial before a tribunal, charged by witnesses, and sentenced by a judge, underscored His portrayal as an offender. Here, two facets deserve reflection, serving as solace for our faith. When Christ, indicted and suspended between malefactors, fulfilled the prophecy "He was numbered with the transgressors" (Isaiah 53:9; Luke 22:37), it actualized the heralded fulfillment, as He assumed the burden of retribution fitting sinners. Paradoxically, His absolution by the very mouth that condemned Him (Pilate, constrained to attest to His innocence multiple times—John 18:38, 19:4) echoed the ancient prophecy, wherein He paid for the theft He had never committed (Psalm 69:4). Thus, Christ embodies both the role of a sinner and an innocent victim, magnifying our comprehension of His vicarious suffering and redemption. Therefore, He suffered under Pontius Pilate, condemned unjustly yet absolved righteously.
The choice of crucifixion carries profound mysteries. The cross bore a divine curse, affirmed not solely by human perception but ratified by divine law (Deuteronomy 21:23). Through His crucifixion, Christ willingly embraced the curse, a necessity arising from His divine purpose. This pivotal act mandated that the curse we merited, a consequence of our sins, be transferred to Him, a divine act of deliverance. This principle was prefigured in Mosaic sacrifices, where victims named "sin" bore the weight of sin's curse, symbolizing a
symbolic acceptance of the curse. Christ fulfills and transcends these symbols, as the substance of these ancient shadows. Thus, He becomes the ultimate sin offering, His soul a sacrifice for transgressions, transferring the curse back onto Himself, thereby sparing us from its grip (Isaiah 53:10-11). In this divine exchange, He who knew no sin bore the sin of humanity, so that we might inherit God's righteousness (2 Corinthians 5:21).
Similarly, Christ's crucifixion holds the essence of this divine transaction, signifying our liberation from the curse. The cross, a symbolic sign of curse, transformed into a symbol of blessing. As Christ embraced the cross, He broke the shackles of the curse, turning it into a means of liberation. His crucifixion exemplifies the fulfillment of the prophecy that "all our sins were laid upon Him" (Isaiah 53:6), where sins were imputed to Him for ultimate redemption. This transformation from curse to blessing finds resonance in Paul's words, highlighting Christ's role as a cursebearer to bring about our salvation (Galatians 3:13). The ancient declaration "Cursed is everyone who hangs on a tree" (Deuteronomy 27:26; Galatians 3:10) paved the way for the blessing promised to Abraham, extending salvation to all. Notably, Christ did not passively accept the curse, but actively shattered its power, substituting blessing for our curse.
In Christ's condemnation, we discover absolution; in His curse, we unearth blessings. Amidst the echoes of His crucifixion, faith finds refuge in the certainty of salvation—through His sacrifice, redemption, and the profound exchange of curses for blessings.
Dead and buried
Behold, the profundity of His journey unfolds—from the embrace of death to the embrace of the tomb—revealing His relentless
commitment to fulfill our sacred duty, to ransom our souls from the grip of sin's debt. Death, an inescapable shackle, had ensnared us, but Christ willingly surrendered Himself to its dominion, the ultimate ransom for our liberation. The apostle's words resound, "He tasted death for all" (Hebrews 2:9), encapsulating His self-sacrifice. Through His demise, life was secured; by His death, death's tyranny was abolished. His manner of demise differed from our own; He yielded to death's clasp, not to be obliterated, but to obliterate death itself, dismantling its authority. He faced death head-on, not as a victim, but as a victor, rendering the devil's reign futile. Through His death, He emancipated us from the shackles of death's terror (Hebrews 2:14-15). This is the initial harvest reaped from His sacrificial death.
A second harvest emerges as death's transformative power permeates our mortal beings, arresting our earthly desires. By its very force, death quashes the old self within us, rendering it impotent (Romans 6:6). In harmony with this transformative purpose, the burial of Christ underscores our burial to sin. The apostle's voice resounds, "We have been buried with Him through baptism into death" (Romans 6:4), unveiling a profound linkage to His burial. Further, he asserts that "through Christ's cross, the world is dead to us and we to the world; we have died with Him" (Galatians 6:14, 2:19). Here, the call is not merely to mimic His death but to partake in its efficacy, lest we render our Redeemer's death ineffectual.
Hence, a twofold grace emanates from the death and burial of Jesus Christ: liberation from death's clutches and the crucifixion of our earthly inclinations. As we walk alongside Him on His path to the grave, the transformative impact of His death reverberates within us. We emerge liberated from the tyranny of death's shadow, and yet,
something profound transpires beneath the surface. Our mortal impulses are subdued; our old selves, entombed. Through this transformative journey, the resonance of Christ's death shapes our lives, inviting us to share in the transformative power of His sacrifice. May we not merely bear witness but partake in His crucifixion, allowing our lives to echo the victory achieved on the cross. Through His death and burial, the seed of renewal is sown, inviting us to embrace the transformative path toward resurrection and renewal.
He descended into hell
Amid the discussions of early church scholars regarding the inclusion of this phrase within the creed, let us not omit its essence, for it unveils an enigmatic and profound truth. While historical records suggest variations in its adoption, we must not disregard its significance. Some church fathers acknowledged this descent, albeit interpreting it diversely. The origins of its insertion may dwell in obscurity, yet we find within it a complete embodiment of our faith, woven with scriptural threads. Herein lies a quintessential element, essential to our redemption.
Some equate this phrase with the earlier mention of burial, deeming it a mere restatement. Admittedly, the term "hell" is at times synonymous with "grave." However, two compelling reasons counter this notion. It would be incongruous to obscure a clear concept with cryptic language, a needless repetition. A second explanation, revolving around the notion of Christ liberating Old Testament fathers from a subterranean prison or "limbo," is grounded in legend rather than truth. Citing Zechariah and Peter as support yields tenuous connections. Zechariah's "pit without water" symbolizes the abyss of sin, and Peter's reference pertains to Christ's proclamation
of redemption, not liberation from a subterranean domain. Therefore, discernment warrants rejection of this fable.
Instead, a more certain interpretation unveils itself, a truth profoundly steeped in divine wisdom. Christ's descent embodies unparalleled significance, as He confronted death's abyss to intercede against divine wrath. In this divine struggle, He contended with the powers of hell, grappling with the specter of eternal death. The prophet's voice echoes, proclaiming His role as a guarantor and debtor, bearing the weight of sin's punishment (Isaiah 53:4-5). Yet, He emerged victorious, vanquishing death's dominion (Acts 2:24).
Seek clarity within this context: Can one fathom the agony of feeling forsaken by God, to endure isolation, bereft of divine aid, engulfed in the prospect of destruction? Christ trod this agonizing path, grappling with the weight of suffering. His anguished cry, "My God, My God, why have You forsaken Me?" (Matthew 27:46), resonates as an authentic lament. Conjectures that it reflected the emotions of others are untenable, for the depth of bitterness underscores its authenticity. It does not insinuate God's wrath toward Christ, for how could the Father be angry with His beloved Son, with whom He declared His pleasure (Matthew 3:17; Mark 1:11; Luke 3:22)? Christ's intercession for humanity would lose meaning if His actions had estranged the Father from Himself.
However, Christ bore the weight of divine punishment, experiencing the signs of divine displeasure. He wrestled with the devil's power, death's dread, and the anguish of hell. Through this profound struggle, He emerged triumphant, dismantling the forces that shackled humanity. His victory alleviates the fear of death's clutches, for He journeyed into the abyss and conquered its dominion. Thus, through His descent, the abyss is transformed, from a pit of despair
into a chasm of hope that we might no longer fear in death the things which our Prince has destroyed.
The third day He rose from the dead
Beyond the visage of Christ's cross, death, and burial, faith must venture to gain profound fortitude. While Christ's death encompasses the consummation of salvation—reconciliation with God, appeasement of divine justice, annihilation of the curse, and liberation from merited retribution—the dawn of living hope arises not through His demise but His resurrection (1 Peter 1:3). Just as His resurrection victoriously overcame death, our own liberation from its grip hinges firmly on His triumph. The apostle's words illuminate this truth—Christ "died for our sins and was raised for our righteousness" (Romans 4:25). His death vanquishes sin, while His resurrection rekindles righteousness. This division within our redemption clarifies that Christ's death eradicated sin and death, whereas His resurrection established righteousness and bestowed life anew.
As we've discussed the mortification of our earthly desires through partaking in Christ's cross, another fruit, stemming from His resurrection, awaits contemplation. The apostle's insight emerges: in sharing His death's likeness, we participate in His resurrection to walk in newness of life (Romans 6:4). Another passage echoes this notion—dying with Christ mandates mortifying our earthly aspects, while being raised with Him impels us to seek heavenly things (Colossians 3:1). These verses not only call us to emulate the resurrected Christ's transformative power but also emphasize our rebirth in righteousness through His potent resurrection.
Furthermore, His resurrection assures us of our impending revival. As Christ's resurrection forms the bedrock and essence of our own
resurgence, certainty of our future resurrection takes root within us.
A fleeting note—He "rose from the dead" (1 Corinthians 15:20), underscoring His actual demise and revival. His victory over mortality, encapsulated within mortal flesh, remains a testament to His unparalleled journey.
He ascended into the heavens and is seated
at the right of God the Father almighty
Even as Christ's glory and might were magnified through His resurrection, relinquishing the humility of His mortal form and the ignominy of the cross, His reign attained its zenith upon His ascension. This truth emerges as the apostle declares that He "ascended to fulfill all things" (Ephesians 4:10). The expanse of grace intensified, His majesty expanded more fully, and His omnipotence was more profoundly manifest—nurturing His own and quelling His adversaries. Embracing the heavens, His bodily presence withdrew from our view. However, His absence wasn't a cessation of aid to His earthly faithful but a governance fortified by a more pervasive potency. The assurance of His perpetual presence, vouched until the world's end, found realization in this ascension. As His body soared above celestial realms, His authority surged beyond earthly confines.
In tandem with His ascension, He assumed His rightful place at the Father's right hand (Ephesians 1:20). This metaphor mirrors the practice of monarchs appointing deputies to govern on their behalf. Christ, elevated to a position of authority, operates as the Father's partner in overseeing creation. This term illuminates His ordination as Lord over heaven and earth, formalizing His sovereignty and dominion, enduring till the final judgment. The apostle clarifies this concept, depicting Christ as elevated above all principalities, powers, dominions, and names, now and forever. This verity reinforces the
direction His ascendancy takes—His rule over creation's heavenly and earthly spheres, guiding their destinies, and commanding obedience.
While some err by perceiving this term as signifying Christ's blessedness, it signifies a dominion that encompasses the subjection of all creatures—celestial and terrestrial—to His majesty. The apostolic references (Acts 2:33, 3:21; Hebrews 1:3) allude to Christ's entrusted authority. The notion that "seated" entails His heavenly blessedness overlooks the depth of His omnipotent dominion. Although St. Stephen observes Him standing (Acts 7:56), it signifies His power's majesty, not His bodily posture. "Seated" symbolizes His heavenly throne.
The ascension confers manifold benefits upon our faith. Christ's passage to heaven reopens an entrance sealed by Adam. As He enters heaven in our humanity and on our behalf, the apostle's proclamation gains resonance—through His ascension, we are united with Him in the heavenly realm (Ephesians 2:6). Assurance sprouts from possession in our Head, not mere hope. Moreover, His presence with the Father emboldens us. In the heavenly sanctuary, Christ functions as our perpetual Advocate and Intercessor (Hebrews 9:11, 7:25), captivating the Father's gaze with His righteousness and deflecting attention from our transgressions. He reconciles our hearts to the Father, affording us access through His intercession (Romans 8:34). Graces and mercies are bestowed upon us, dispelling dread and turning the Father into a gracious figure, not an intimidating one.
Lastly, we unearth Christ's profound authority, the source of our strength, deliverance, and triumph against evil. His ascent vanquished adversaries, enriching His people with spiritual blessings
(Ephesians 4:7ff). Positioned on high, His effusion of power empowers us, bestowing spiritual life, sanctification, and precious gifts upon His church. His vigilant shield safeguards against harm, and His dominion annihilates all who oppose His cross and our salvation. Ultimately, He reigns supreme, conquering every foe until His enemies, shared by the faithful, are vanquished, the church perfected.
From there He will come to judge the living and the dead
Henceforth, the disciples of Jesus Christ possess ample markers to discern the potency of His presence. Yet, given that His sovereign dominion remains veiled beneath the modesty of His human form, faith is justly directed towards His forthcoming tangible appearance. He will descend visibly, akin to His ascent (Acts 1:11), revealing Himself in the resplendent majesty of His kingdom—an aura of immortality, an infinity of divine power—accompanied by His angelic retinue. We are instructed to anticipate our Redeemer's return from heaven, when He will segregate the righteous from the unrighteous (Matthew 25:31ff). None, alive or deceased, can evade His judgment. The resonating trumpet call will reverberate across the earth, summoning all to stand before His judgment throne—both the living and those who have passed before (1 Thessalonians 4:16– 17).
Some interpret "the living and the dead" as the virtuous and the wicked. It is evident that several early church fathers grappled with interpretations of these words. However, the initial significance is more fitting, as it aligns with the simplicity and convention of Scripture. It doesn't oppose the apostle's assertion that all are destined to die once (Hebrews 9:27). Though those alive during the judgment will not meet natural demise, their transformation—akin
to death—renders the term apt. While not everyone will experience prolonged slumber, all will undergo metamorphosis (1 Corinthians 15:51–52). This signifies the abrupt destruction and renewal of earthly existence. This transformation, a kind of death, remains applicable to the living and the deceased before the judgment. The deceased in Christ will rise first; then the living shall join the Lord in the air, as articulated by St. Paul (1 Thessalonians 4:16–17). Likely, this creedal article emerged from St. Peter's discourse in Acts 10:42 and St. Paul's poignant address to Timothy, where the living and the dead are explicitly addressed (2 Timothy 4:1).
From this truth, we draw unique solace: the One appointed to judge is the same One who deigned to ordain us as co-participants in His glory. He ascended His throne not to condemn but to redeem—such is His profound mercy! Could a Prince of boundless compassion truly cast away His people? Would the Head shatter its own members? Could the Advocate condemn those under His protective wing? If the apostle dares to assert that none can accuse us when Christ intercedes on our behalf (Romans 8:34), it stands certain that our Intercessor, Christ, will not condemn us. He has assumed our cause, vowing to bolster us. It is no trifling reassurance to affirm that we shall face no tribunal except that of our Redeemer, from whom salvation is anticipated. Furthermore, the One who presently promises eternal bliss through the Gospel will then cement this pledge through judgment. So magnificently has the Father honored His Son with the authority to judge (John 5:22, 27), providing balm to His servants' anxious consciences. Without this sure hope, dread of judgment might prevail.
As we contemplate the comprehensive essence of our salvation, we must be vigilant against dispersing even the slightest fragment of it elsewhere. The name of Jesus itself proclaims that salvation resides
solely in Him (Acts 4:12). Should we yearn for the endowments of the Holy Spirit, His anointing provides them. If strength is our pursuit, it's found within His dominion. The quest for purity is met by His immaculate conception. Gentleness and kindness radiate through His birth, uniting Him with us to show compassion (Hebrews 2:17, 5:2). In His suffering lies redemption; in His condemnation, our absolution. His cross abolishes the curse, offering us blessing. Satisfaction is derived from His sacrifice, purity from His blood. Our reconciliation unfolds through His descent into the depths. The mortification of our earthly desires rests within His burial; the dawn of a fresh existence is encapsulated by His resurrection, bestowing the prospect of immortality. As we aspire to our celestial inheritance, His ascension assures it. And when seeking aid, comfort, and the bounty of goodness, His kingdom provides. In our anticipation of judgment, His role as Judge ensures our safety.
In essence, as the reservoir of all goodness resides within Him, we must draw upon His wellspring rather than seeking it elsewhere. Those who, while primarily focused on Him, still wander in search of diverse hopes, stray from the true path by dispersing their thoughts —despite their attention to Him. Yet, once we've truly comprehended His boundless riches, such doubt can find no foothold within our minds.
THE THIRD PART
I believe in the Holy Spirit
Following faith in the Father and the Son, we journey onward to embrace faith in the Holy Spirit—an essential cornerstone in our journey towards salvation. For the truths revealed about our
cleansing and sanctification through Jesus Christ are only realized when He is bestowed upon us by the Holy Spirit. The apostle underscores this by stating that we are cleansed and sanctified in the name of Jesus Christ and through the Spirit of our God (1 Corinthians 6:11). This implies that the graces bestowed by Jesus Christ are imprinted within us by the Holy Spirit. Thus, after acknowledging the Father and the Son, it is fitting to embrace faith in the Holy Spirit, who confirms the fruit of divine mercy and the grace attained through Jesus Christ.
When the term "Spirit" resonates, let us recall the multifaceted roles that scripture attributes to Him, and anticipate the blessings He imparts according to its testimony. Scripture teaches that every manifestation of God's grace is the handiwork of His Spirit, for the Father operates through the Son by the Spirit. Through the Spirit, God creates, sustains, imparts life, and safeguards all of His creations. The Spirit calls and draws the faithful to God's embrace, justifies them, instills new life and sanctifies them, bestows a variety of graces, and fortifies them with celestial power until they reach their ultimate destination. When the Holy Spirit dwells within us, He enlightens our understanding, revealing the generous gifts of God's benevolence through Jesus Christ. He is aptly likened to a key that unlocks the treasures of the heavenly realm, and His illumination serves as the eye of our comprehension, enabling us to perceive them. Thus, He is also referred to as a Guarantee and Seal (2 Corinthians 1:22, 5:5; Ephesians 1:13), affirming the certainty of God's promises within our hearts. At times, He is hailed as the Master of truth, the Originator of light, and the Source of wisdom, knowledge, and insight. He purifies us, setting us apart as sanctified vessels for God, adorning us with His holiness to become God's abode. By watering our souls, He encourages us to bear fruits of righteousness. Hence, the Spirit is often symbolized as "water,"
echoing the prophet's verses: "All you who are thirsty, come to the water" (Isaiah 55:1). Additionally: "I will pour out water on the thirsty land and streams on the dry ground" (Isaiah 44:3). Christ's words align with this imagery when He invites all who thirst to partake of the living water (John 7:37). Furthermore, the Spirit is referred to as "water" due to its purifying potency, as seen in Ezekiel's prophecy where the Lord promises clear waters to cleanse His people (Ezekiel 36:25). He refreshes us with His divine nourishment, imbuing us with the essence of life, which is why He is symbolized as "oil" and "anointing." The Spirit burns away the impurities of our corrupt desires, igniting love within our hearts, which is why He is likened to "fire." He breathes divine life into our beings, enabling us to live not for ourselves, but under His guidance. Hence, any goodness that arises within us is the fruit of His grace and power. Conversely, our inherent qualities amount to spiritual blindness and moral waywardness.
It's abundantly clear that directing our faith towards the Holy Spirit is indispensable and advantageous. In Him, we encounter the radiance that illuminates our souls, our spiritual rebirth, the dissemination of all graces, and, most importantly, the embodiment of all goodness originating from Jesus Christ.
THE FOURTH PART
I believe the holy catholic church, the communion of saints
In this unfolding journey, we come to embrace faith in the holy catholic church and the communion of saints—a sanctuary of unity and sanctity that beckons us to contemplation. To begin, let us reflect on the phrasing "believe the church" rather than "in the church."
Although the latter form is more prevalent today and had currency in the early church, the early church fathers, including St. Cyprian and St. Augustine, advocated for "believe the church." Their reasoning, indeed, holds substance. "Believe in God" resonates with entrusting Him as the epitome of truth and anchoring our confidence in Him. However, extending such phrasing to "in the church" or other aspects like forgiveness of sins and resurrection of the flesh seems incongruous. While I do not seek to quarrel over semantics, it is wiser to embrace clarity in our expressions rather than veer into needless obscurity.
With utmost heed, let us remember our earlier counsel: hitherto, the foundation, the catalyst, and the root of our salvation have been unveiled. Now, we venture into understanding the ramifications. One who apprehends the omnipotence of God, the benevolence of Christ's righteousness, and the potency of the Holy Spirit has perceived the catalyst of salvation. Yet, the methodology through which salvation takes form within us remains veiled until we consider the realm of the church, the absolution of sins, and the promise of eternal life. Hence, after comprehending God's role as the source of life, it naturally ensues that we explore His divine work that materializes within us.
Firstly, the church is presented to us as an object of belief rather than mere acceptance. This prompts us to acknowledge that all believers are interconnected by the bonds of faith, constituting a collective body under the leadership of Lord Jesus—the guiding light and leader. Above all, the church stands unified under the lordship of Christ, functioning as a cohesive body with Christ as its head. This mirrors the eternal decree of God's choice, where He elected His own to gather within His dominion (Ephesians 1:4, 21; Galatians 3:28). By embracing faith in the church, we recognize a unified assembly—a
congregation that goes beyond mere numbers. We affirm our integration into this body, casting aside any uncertainty. To inherit the celestial realm, it is essential to establish our connection with Jesus Christ, our Head, and be in communion with fellow believers. After all, scripture unequivocally underscores that salvation finds its boundaries within the church's unity. Thus, the prophecies that allude to salvation in Zion and Jerusalem should be discerned as emblematic of unity (Isaiah 2:3; Joel 2:32). Likewise, when the Lord proclaims eternal condemnation, He declares those who stand apart from His people as ineligible, forever unenrolled among the children of Israel (Ezekiel 13:9).
Furthermore, this union is christened as "catholic" or universal, symbolizing a congregation of God's elect intertwined and bonded in Christ. They function like the limbs of one body, uniting in true harmony. Though distinct, they share a common life sustained by the Spirit of God, fostering identical faith, hope, and love (Romans 12:5; 1 Corinthians 10:17, 12:12–13; Ephesians 4:4). Not only do they share a common inheritance, but they also partake in the divine essence, basking in the presence of God and Jesus Christ.
In our expedition, we now arrive at the profound realm of faith encompassing the holy catholic church and the communion of saints —a journey that unfolds in sacred splendor. To commence, let us fathom the words "believe the church" instead of "in the church." While the latter is customary today and echoes through the echoes of antiquity, the voices of St. Cyprian and St. Augustine advocate the former with conviction. A reason undergirds this preference: "Believe in God" resonates as a trust in His truth and the bedrock of our confidence. Yet, extending this syntax to "in the church" or parallel expressions like the remission of sins and the resurrection of flesh
feels incongruous. While I avoid wrangling over semantics, clarity of expression takes precedence over ambiguity.
With unwavering intent, let us heed the counsel shared earlier: thus far, the bedrock, the catalytic spark, and the core of our salvation have been unveiled. Now, our voyage leads us into the intricate tapestry of its realization. One who comprehends the omnipotence of God, the benevolence of Christ's righteousness, and the potency of the Holy Spirit has embraced the catalyst of salvation. Yet, the mechanism by which salvation unfurls within us remains shrouded until we navigate the realm of the church, the absolution of sins, and the promise of eternal life. Thus, having grasped God's role as the fountain of life, it becomes imperative to explore His divine work within us.
Primarily, the church emerges as an object of faith, a sanctuary where daily refinement burgeons, albeit perfection still eludes. It advances ceaselessly yet has not attained the zenith of holiness—an idea that shall be expounded further on. Prophetic foretellings concerning Jerusalem—a place sanctified, where the unholy are prohibited from entry, and God's temple transcends impurity (Joel 3:17)—mustn't be misconstrued as implying blemish-free church members. Rather, the faithful ardently aspire toward consummate purity and sanctity, and by divine grace, this unrealized perfection is attributed to them. While at times, signs of sanctification may remain hidden amidst humanity's tapestry, we must anchor ourselves in the conviction that from the dawn of existence till eternity's close, the church has endured. The spectrum of human existence, corrupted by Adam's sin since inception, has never deprived the Lord of instruments fit for honor. Hence, each epoch has been bathed in His mercy, underscored by unswerving promises. As He affirms, "I have established a covenant for My chosen ones. To
David, My servant, I pledge eternal preservation of his lineage; an everlasting seat I shall ordain" (Psalm 89:28–29). Further, "The Lord has chosen Zion, His divine abode, as His perpetual dwelling" (Psalm 132:13–14). And these words resonate: "Behold, the Lord proclaims—the Lord who set the sun for the day and the moon for the night: when this rhythm halts, the seed of Israel shall cease" (Jeremiah 31:35–36).
The subsequent clause, "the communion of the saints," although overlooked by early church scholars, merits our veneration. Just as believing in the church is requisite, understanding what it signifies is equally imperative. This dimension of the phrase unveils the church's essence and character—an amalgamation wherein Jesus Christ unites the faithful. This unity bears paramount significance, enabling them to partake in all things virtuous. Yet, it is pivotal to note that each individual possesses diverse graces, as eloquently put by St. Paul, acknowledging the manifold gifts of the Spirit (1 Corinthians 12:4). This unity does not demand the dismantling of societal structures wherein every individual possesses his rightful domain; it hinges on a coherent communion aligned with the apportionment of blessings and graces. Sharing the blessings bestowed by the hand of God becomes a necessity, even if these blessings are bestowed upon individuals and not others (1 Corinthians 12:11). Similar to the diverse roles within the human body, unity emerges, underpinned by mutual service (Romans 12:4–6).
Proceeding, faith in the holy church and its communion infuses us with abundant fruit. Recognizing our connection with this church through faith in Christ breeds rich rewards. This revelation assumes monumental importance—salvation stands fortified upon pillars so sturdy that even if the world crumbled, salvation would remain unshaken. First, it stems from God's irrevocable election and
remains steadfast unless His eternal providence were to shatter. Furthermore, Christ preserves His wholeness, preventing the severance of His faithful or the disintegration of His body. We are assured that truth walks hand in hand as we abide within the church. Lastly, the promises stand true: God's presence shall eternally grace Jerusalem's precincts (Psalm 46:5). This unity of the church possesses the potency to embrace us within God's presence.
Likewise, the term "communion" ushers in profound solace. It underscores that all graces bequeathed to His members and ours intertwine, solidifying our hope through the blessings bestowed upon others. To sustain unity with the church, it's not imperative that we perceive a visible congregation. The edict to "believe the church" entails recognizing its presence, whether visible or unseen. Our faith does not waver when we acknowledge an invisible church beyond our comprehension. Our task isn't to delineate the elect from the reprobate—that prerogative belongs to God alone. Instead, we hold unwavering certainty: those who, through divine mercy and the power of the Holy Spirit, partake in Christ's essence, are sanctified as God's rightful heritage. And in this inheritance, we too find our place —a testament to unbounded grace.