Konsili Nicea Pertama 2 - First Council of Nicaea - 第一次尼西亚公会议 - 第一次尼西亞公會議 - 第一尼西亚会议 - 第一尼西亞會議
Nicene CreedThe Nicene Creed (Latin: Symbolum Nicaenum) is the creed or profession of faith (Greek: Σύμβολον τῆς Πίστεως) that is most widely used in Christian liturgy. It is called Nicene (  /ˈnaɪsiːn/) because, in its original form, it was adopted in the city of Nicaea by the first ecumenical council, which met there in the year 325.[1]The Nicene Creed has been normative to the Anglican Church, Assyrian Church of the East, Eastern Orthodox Church, Oriental Orthodox churches, the Roman Catholic Church including the Eastern Catholic Churches and the Old Catholic Church, the Lutheran Church and most Protestant denominations.[2] The Apostles' Creed, which in its present form is later, is also broadly accepted in the West, but is not used in the East. One or other of these two creeds is recited in the Roman Rite Mass directly after the homily on all Sundays and Solemnities (Tridentine Feasts of the First Class). In the Byzantine Rite Liturgy, the Nicene Creed is recited on all occasions, following the Litany of Supplication. For current English translations of the Nicene Creed, see English versions of the Nicene Creed in current use. |
We believe in one God the Father Almighty, Maker of all things visible and invisible; |
| the only begotten of the Father, that is, of the substance [ek tes ousias] of the Father, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων· Fílium Dei Unigénitum, Et ex Patre natum ante ómnia sæcula. Putra Allah, dilahirkan dari Bapa, satu-satunya yang dilahirkan, dari hakikat Bapa, |
| begotten not made, of the same substance with the Father [homoousion to patri], γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί, Génitum, non factum, consubstantiálem Patri: dilahirkan, bukan dijadikan, sehakikat degan Bapa, |
| and that He was made out of nothing (ex ouk onton); or who maintain that He is of another hypostasis or another substance [than the Father], bahwa" Ia menjadi ada dari yang tidak ada", atau mereka yang mengatakan bahwa Anak Allah adalah "dari substansi atau esensi lain", |
From His Seven Books of Hypotyposes or Outlines. I. The substance of the Son is not a substance devised extraneously… The substance [1253] of the Son is not a substance devised extraneously, [1254] nor is it one introduced out of nothing; [1255] but it was born of the substance of the Father, as the reflection of light or as the steam of water. For the reflection is not the sun itself, and the steam is not the water itself, nor yet again is it anything alien; neither is He Himself the Father, nor is He alien, but He is [1256] an emanation [1257] from the substance of the Father, this substance of the Father suffering the while no partition. For as the sun remains the same and suffers no diminution from the rays that are poured out by it, so neither did the substance of the Father undergo any change in having the Son as an image of itself. Footnotes: [1252] From book ii. In Athanasius, On the Decrees of the Nicene Council, sec. xxv. From the edition BB., Paris, 1698, vol. i. part i. p. 230. Athanasius introduces this fragment in the following terms:--Learn then, ye Christ-opposing Arians, that Theognostus, a man of learning, did not decline to use the expression "of the substance" (ek tes ousias). For, writing of the Son in the second book of his Outlines, he has spoken thus: The substance of the Son.--Tr. [1253] ousia. [1254] exothen epheuretheisa. [1255] ek me onton epeisechthe. [1256] The words in italics were inserted by Routh from a Catena on the Epistle to the Hebrews, where they are ascribed to Theognostus: "He Himself" is the Son. [1257] aporrhoia. |
Ousia (Οὐσία) is the Ancient Greek noun formed on the feminine present participle of εἶναι (to be); it is analogous to the English participle being, and the modern philosophy adjectival ontic. Ousia is often translated (sometimes incorrectly) to Latin as substantia and essentia, and to English as substance and essence; and (loosely) also as (contextually) the Latin word accident — [1] which conflicts with the denotation of symbebekós, given that Aristotle uses symbebekós in showing that inhuman things (objects) also are substantive.[2] |
Homoousian (Greek: ὁμοούσιος, from the Greek: ὁμός, homós, "same" and οὐσία, ousía, "essence, being") is a technical theological term used in discussion of the Christian understanding of God as Trinity. The Nicene Creed describes Jesus as being homooúsios with God the Father — that is, they are of the "same substance" and are equally God. This term, adopted by the First Council of Nicaea, was intended to add clarity to the relationship between Christ and God the Father within the Godhead. |
ConsubstantialityConsubstantial (Latin: consubstantialis) is an adjective used in Latin Christian christology, coined by Tertullian in Against Hermogenes 44, used to translate the Greek term homoousios. "Consubstantial" describes the relationship among the Divine persons of the Christian Trinity and connotes that God the Father, God the Son, and God the Holy Spirit are "of one being" in that the Son is "generated" ("born" or "begotten") "before all ages" or "eternally" of the Father's own being, from which the Spirit also eternally "proceeds." History of termSince the Latin language lacks a present active participle for the verb "to be," Tertullian and other Latin authors rendered the Greek noun "ousia"(being) as "substantia," and the Greek adjective "homoousios" (of the same being) as "consubstantialis". Unlike the Greek words, which are etymologically related to the Greek verb "to be" and connote one's own personal inherent character, "substantia," connotes matter as much as it connotes being. The term is also used to describe the common humanity which is shared by all human persons. Thus, Jesus Christ is said to be consubstantial with the Father in his divinity and consubstantial with "us" in his humanity. This term was canonized by the Catholic Church in 325 at the council of Nicaea. It has also been noted that this Greek term "homoousian" or "consubstantial", which Athanasius of Alexandria favored, and was ratified in the Nicene Council and Creed, was actually a term reported to also be used and favored by the Sabellians in their Christology. And it was a term that many followers of Athanasius were actually uneasy about. And the "Semi-Arians", in particular, objected to the word "homoousian". Their objection to this term was that it was considered to be un-Scriptural, suspicious, and "of a Sabellian tendency."[1] This was because Sabellius also considered the Father and the Son to be "one substance." Meaning that, to Sabellius, the Father and Son were "one essential Person." This notion, however, was also rejected at the Council of Nicaea, in favor of the Athanasian formulation and creed, of the Father and Son being distinct yet also co-equal, co-eternal, and con-substantial Persons. ApplicationSome English-speaking translators and authors still prefer the words "substance" and "consubstantial" to describe the nature of the Christian God. For example, in the Church of England it is sometimes used to describe the relationship between the sacred elements and the body of Christ as distinct from the Roman Catholic transubstantial relationship.[citation needed] Unless the reader has knowledge of the history and special ecclesiastical meaning of these terms, their use might make problematical the understanding of the Christian God as transcendent, that is, being above matter rather than consisting of matter. Translations of the Nicene Creed into English often reflect the preference of using "of the same being" rather than "consubstantial" to describe the relationship of the Son to the Father. When in 2011, the new translation of the Roman Missal used "consubstantial", it was attacked as being archaic and poor English.[2][3] |
Hypostasis berasal dari bahasa Yunani yang berarti substansi atau hakikat.[1] Tokoh yang menggunakan istilah ini ialah Tatianus dan Origenes pada abad ke-4.[1] pada tahun 381, Konsili Konstantinopel menerima itilah ini sebagai istilah resmi untuk menjelaskan masalah Trinitas.[1] |
Hypostatic union (from the Greek: ὑπόστασις, {"[h]upostasis"}, "hypostasis", sediment, foundation, substance, or subsistence) is a technical term in Christian theology employed in mainstream Christology to describe the union of Christ's humanity and divinity in one hypostasis.[1] The First Council of Ephesus recognised this doctrine and affirmed its importance, stating that the humanity and divinity of Christ are made one according to nature and hypostasis in the Logos. |
Hypostasis (philosophy)In Christian usage, the Greek word hypostasis (ὑπόστᾰσις) means beneath-standing or underpinning and, by extension, the existence of some thing. In the ecumenical councils the terminology was clarified and standardized, so that the formula "Three Hypostases in one Ousia" came to be accepted as an epitome of the orthodox doctrine of the Holy Trinity, that The Father, The Son and The Holy Spirit are three distinct 'hypostases' in one God. The word is also used to refer to the divinity of Christ, which is another facet of Christ along with his humanity (see also Hypostatic union). The word 'hypostasis' has been met with controversy and confusion over the years, especially in the conversations between those who consider it to be a violation of the principle of Monotheism and those who do not. Hellenic philosophyAristotle used the term in a secondary sense for genera and species understood as hylomorphic forms. Primarily, however, he used it with regard to his category of substance, the specimen ("this person" or "this ox") or individual, qua individual, who survives accidental change and in whom the essential properties inhere that define those universals. In contrast, Plato and later Neoplatonism, spoke of the objective reality of a thing or its inner reality (as opposed to outer appearance or illusion). In the Christian Scriptures this seems roughly its meaning at Hebrews 1:3. Allied to this was its use for "basis" or "foundation" and hence also "confidence," e.g., in Hebrews 3:14 and 11:1 and 2 Corinthians 9:4 and 11:17. Early ChristianityIn Early Christian writings it is used to denote "being" or "substantive reality" and is not always distinguished in meaning from ousia (essence); it was used in this way by Tatian and Origen, and also in the anathemas appended to the Nicene Creed of 325. See also: Hypostatic union, where the term is used to describe the union of Christ's humanity and divinity. The term has also been used and is still used in modern Greek (not just Koine Greek or common ancient Greek) to mean "existence" along with the Greek word hýparxis (ὕπαρχις) and tropos hypárxeos (τρόπος ὑπάρχεως), which is individual existence. Ecumenical CouncilsIt was mainly under the influence of the Cappadocian Fathers that the terminology was clarified and standardized, so that the formula "Three Hypostases in one Ousia" came to be everywhere accepted as an epitome of the orthodox doctrine of the Holy Trinity. This consensus, however, was not achieved without some confusion at first in the minds of "Western" theologians, who had translated hypo-stasis as "sub-stantia" (substance. See also Consubstantiality) and understood the "Eastern" Christians, when speaking of three "Hypostases" in the Godhead, to mean three "Substances," i.e. they suspected them of Tritheism. But, from the middle of the fourth century onwards the word came to be contrasted with ousia and used to mean "individual reality," especially in the Trinitarian and Christological contexts. The Christian view of the Trinity is often described as a view of one God existing in three distinct hypostases/personae/persons. The Latin "persona" is not the same as the English "person" but is a broader term that includes the meaning of the English "persona." |
The verse in the original Greek is as follows (associated Strong's Number in superscript):
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monogenes <3439>monogenhv monogenes
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Monogenēs (μονογενὴς) is a Greek word which may be used both as an adjective monogenēs pais only child, or only legitimate child, special child, and also on its own as a noun; o monogenēs "the only one", or "the only legitimate child". The term is notable outside normal Greek usage in two special areas: firstly the use of the term in the cosmology of Plato. Secondly on the use of the term in the Gospel of John. As concerns the use by Plato there is broad academic consensus, generally following the understanding of the philosopher Proclus (412–485 AD). In Christian usage however there have been three disputed questions concerning the word. [1] 1. Does the word mean "only begotten" - as traditionally in the King James Version, with emphasis on actual birth or begettal, fathering, or does it simply mean "only" with no reference to the act of begettal? 2. Does the word mean "only, single, unique" son or daughter, or "special, privileged, favourite, legitimate" son or daughter? 3. Related textual critical issues to John 1:18. |
BULLA UNIGENITUS
Unigenitus (named for its Latin opening words Unigenitus dei filius, or "Only-begotten son of God"), an apostolic constitution in the form of a papal bull promulgated by Pope Clement XI in 1713, opened the final phase of the Jansenist controversy in France. Unigenitus condemned 101 propositions of Pasquier Quesnel as:
false, captious, ill-sounding, offensive to pious ears, scandalous, pernicious, rash, injurious to the Church and its practices, contumelious to Church and State, seditious, impious, blasphemous, suspected and savouring of heresy, favouring heretics, heresy, and schism, erroneous, bordering on heresy, often condemned, heretical, and reviving various heresies, especially those contained in the famous propositions of Jansenius.[citation needed]
The controversy over the acceptance of Unigenitus in France sheds more light on the conduct of diplomacy at the court of the aged Louis XIV than it does on Jansenism.
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