Ancient Anglican

When the Creed speaks of the Incarnation it uses the mythic language of a descending/ascending deity.  Think through why the Creed retains this (pagan?) mythic language to describe the Incarnation. 

The promise is that we, in our very being, will be changed, for it is the kingdom of God itself that comes upon us. Matt. 12:28.  And this transformation cannot occur unless he himself becomes one of us.

If Jesus is only a man or only God, then we are still dead in our sinful corrupted nature.  It is only when the fullness of God assumes our very nature that we are redeemed and receive adoption as children of God in whom he is well pleased. Gal. 4:5.

his first part of the second article was written in opposition to the teachings of Bishop Arius who saw himself as a faithful orthodox Biblical Christian priest. If we understand his argument we should have a better understanding of what the Creed teaches.

One of the issues Johnson raises without pursuing it too far is that if we believe in one all-powerful good God, then what of evil?

As we looked at last week, the essence of God is beyond all intellectual conception, and therefore God as an Object of study is impossible. But if we begin with God as Persons with whom we can relate through our own existential, ecstatic, eros (as he defines these terms in section 6) experience of God, then we can move forward.

In speaking of “God,” we are faced with the task of putting into words that which is beyond words and beyond comprehension. Therefore, when we begin looking at the Creed, we have to begin with an infinite humility in our understanding and defining of the Divine because God transcends absolutely all meaning and all understanding. 

The Creed is a profession of faith, not merely belief. “Belief” refers only to the cognitive dimension of faith, whereas “faith” encompasses the entire human response to God. Belief, however, is the first step into faith and forms the foundation of our common faith.  The Creed provides us with this foundation.

Johnson begins his discussion of the Creed with the Jewish Shema  (Hebrew for “Hear!”) as contained in Deuteronomy 6:4-5.  Johnson shows how this basic statement of faith is Communal, Exclusive, and Personal.

Over the next few centuries, the Church expanded and formalized these early statements in order to preserve the essential beliefs of the Church. In reading these early statements, hopefully, you will notice that the Nicene Council did not invent the Creed, but simply brought together existing statements of faith.

Take the opportunity today to read through the verses along with the gospel lesson with which each is paired.  Allow the lessons to still your soul, and bring anticipation for the coming of the Christ Child.

Each of the four Advent readings from Isaiah is concerned with expectant eschatology of the coming of God’s Kingdom where everything will be restored.