Ancient Anglican

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. 

May the God of peace, who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, equip you with everything good that you may do his will, working in you that which is pleasing in his sight; thought Jesus Christ, to whom be glory for ever and ever. Amen.

The writer’s final exhotation begins with a beautiful explanation of the Christian life and his understanding that this life is a journey towards our goal.

As we read through the Roll Call of Faith ask: How does each person cited demonstrate their faith in the assurance of things hoped for? How does each person prefigure Jesus? How does each person fit within the story of redemption that ends in Jesus Christ? 

Within these chapters, the writer continues his argument that Christ is the Great High Priest and that the entirety of the Old Testament sacrificial system was simply a shadow of that ultimate true reality disclosed in the coming of Christ.

The sacrifice of the Cross happens once and for everyone.  Therefore, in the Eucharist, we do not re-sacrifice Christ, but we participate in this singular sacrifice. 

If Jesus is a forerunner on our behalf then, as we discussed, so too are we part of this new priestly order.  As members of this new order of priests, we do not require the intermediation of another person such as the Aaronic priesthood.