Syahadat Nicea 1 - Pengakuan Iman Nicea-Konstantinopel - Syahadat Panjang - Nicene Creed - Symbolum Nicaenum - Symbolum Niceno-Constantinopolitanum - 尼西亚信经 - 尼西亞信經 - 奈西亚信经 - 奈西亞信經
Doa Syahadat Nicea atau Pengakuan Iman Nicea-Konstantinopel, merupakan hasil dari dua konsili ekumenis yang berlangsung di Nicea pada tahun 325 dan Konstantinopel pada tahun 381. Dalam Konsili Nicea I (325) hal utama yang dibahas adalah ajaran Arius, seorang imam paroki di Baukalis di Alexandria, Mesir. Arius mengajarkan bahwa Yesus bukanlah Allah, tetapi adalah makhluk ciptaan-Nya. Menurut Arius, ada saat dimana Logos (Sabda Allah, maksudnya Yesus) tidak ada (Lihat:Arianisme). Konsili Nicea I menolak ajaran Arius dan menganggapnya menyeleweng dari ajaran Gereja yang benar. Para Bapa yang hadir dalam konsili tersebut menegaskan ajaran Gereja bahwa Yesus (Putera Allah - Sabda Allah) sehakikat dengan Allah Bapa (Lihat:Tritunggal). Dalam Konsili Konstantinopel I (381) hal utama yang dibahas adalah ajaran Makedonius I, Patriarkh Konstantinopel. Makedonius mengajarkan bahwa Roh Kudus bukanlah Allah, tetapi adalah makhluk ciptaan dan adalah pelayan Bapa dan Putera. Konsili Konstantinopel I menolak ajaran Makedonius dan menegaskan bahwa Roh Kudus adalah Tuhan dan Allah yang setara dengan Bapa dan Putera. Dalam Konsili Konstantinopel I tersebut, Pengakuan Iman Nicea kembali diteguhkan dan diperluas pada bagian yang menerangkan Roh Kudus dan karya-Nya.
The 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.
尼西亞信經（中文又譯做尼吉亞信經或奈西亞信經），是傳統基督宗教三大信經之一。尼西亞信經是尼西亞大公會議有關基督宗教信仰的一項基本議決。這個議決主張子是“出於真天主而為真天主，被生而非受造，與天主父本質相同，確定了聖父、聖子、聖神為三位一體的天主，本質相同。接受並且信奉此信經的有天主教會(羅馬公教會)，東正教會，聖公會（英國公教會），信义宗(路德會等)教會，以及新教派裡的主要教會。
此信經的名稱得自於公元325年的第一次尼西亞大公會議，在此會議中制訂出了尼西亞信經，當舉行尼西亞會議時，亞流派的優西比烏提出其信仰論點，遭到強烈否定並被定為異端。大會在皇帝特使侯休斯的領導下，完成了尼西亞信經。[1]但此信經的完整名稱該是“尼西亞‧君士坦丁堡信經”。[2]因為在公元381年的第一次君士坦丁堡大公會議對此信經內容做了修訂並獲得一致通過。這之後為了要平息異端說法又有許多信經制訂出來，但是381年的會議卻是最後一次天主教派和正教派能夠一致接受所制訂的信經。故現今的尼西亞信經與第一次尼西亞公會議制訂的尼西亞信經並不完全相同，前者較後者為長。
Ancient liturgical versions
This section is not intended to be a collection of the texts of all liturgical versions of the Nicene Creed, and provides only three, the Greek, the Latin, and the Armenian, which are of special interest. Others are mentioned separately, but without the texts. All ancient liturgical versions, even the Greek, differ at least to some small extent from the text adopted by the First Councils of Nicaea and Constantinople. The Creed was originally written in Greek, owing to the location of the two councils. But though the councils' texts have "Πιστεύομεν ... ὁμολογοῦμεν ... προσδοκοῦμεν" (we believe ... confess ... await), the Creed that the Churches of Byzantine tradition use in their liturgy has "Πιστεύω ... ὁμολογῶ ... προσδοκῶ" (I believe ... confess ... await), accentuating the personal nature of recitation of the Creed. The Latin text, as well as using the singular, has two additions: "Deum de Deo" (God from God) and "Filioque" (and from the Son). The Armenian text has many more additions, and is included as showing how that ancient church has chosen to recite the Creed with these numerous elaborations of its contents. An English translation of the Armenian text is added; English translations of the Greek and Latin liturgical texts are given at English versions of the Nicene Creed in current use.
Greek liturgical text
- Πιστεύω εἰς ἕνα Θεόν, Πατέρα, Παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων.
- Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστόν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων·
- φῶς ἐκ φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί, δι' οὗ τὰ πάντα ἐγένετο.
- Τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν καὶ σαρκωθέντα
- ἐκ Πνεύματος Ἁγίου καὶ Μαρίας τῆς Παρθένου καὶ ἐνανθρωπήσαντα.
- Σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα καὶ ταφέντα.
- Καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς Γραφάς.
- Καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός.
- Καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, οὗ τῆς βασιλείας οὐκ ἔσται τέλος.
- Καὶ εἰς τὸ Πνεῦμα τὸ Ἅγιον, τὸ κύριον, τὸ ζωοποιόν,
- τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον,
- τὸ σὺν Πατρὶ καὶ Υἱῷ συμπροσκυνούμενον καὶ συνδοξαζόμενον,
- τὸ λαλῆσαν διὰ τῶν προφητῶν.
- Εἰς μίαν, Ἁγίαν, Καθολικὴν καὶ Ἀποστολικὴν Ἐκκλησίαν.
- Ὁμολογῶ ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν.
- Προσδοκῶ ἀνάστασιν νεκρῶν.
- Καὶ ζωὴν τοῦ μέλλοντος αἰῶνος.
- Ἀμήν.[28][29]
Latin liturgical version
- Credo in unum Deum,
- Patrem omnipoténtem,
- Factórem cæli et terræ,
- Visibílium ómnium et invisibílium.
- Et in unum Dóminum Iesum Christum,
- Fílium Dei Unigénitum,
- Et ex Patre natum ante ómnia sæcula.
- Deum de Deo, lumen de lúmine, Deum verum de Deo vero,
- Génitum, non factum, consubstantiálem Patri:
- Per quem ómnia facta sunt.
- Qui propter nos hómines et propter nostram salútem
- Descéndit de cælis.
- Et incarnátus est de Spíritu Sancto
- Ex María Vírgine, et homo factus est.
- Crucifíxus étiam pro nobis sub Póntio Piláto;
- Passus, et sepúltus est,
- Et resurréxit tértia die, secúndum Scriptúras,
- Et ascéndit in cælum, sedet ad déxteram Patris.
- Et íterum ventúrus est cum glória,
- Iudicáre vivos et mórtuos,
- Cuius regni non erit finis.
- Et in Spíritum Sanctum, Dóminum et vivificántem:
- Qui ex Patre Filióque procédit.
- Qui cum Patre et Fílio simul adorátur et conglorificátur:
- Qui locútus est per prophétas.
- Et unam, sanctam, cathólicam et apostólicam Ecclésiam.
- Confíteor unum baptísma in remissiónem peccatorum.
- Et expecto resurrectionem mortuorum,
- Et vitam ventúri sæculi. Amen.[30]
The Latin text adds "Deum de Deo" and "Filioque" to the Greek. On the latter see The Filioque Controversy above. Inevitably also, the overtones of the terms used, such as "παντοκράτορα" (pantokratora) and "omnipotentem" differ ("pantokratora" meaning Ruler of all; "omnipotentem" meaning omnipotent, Almighty). The implications of this for the interpretation of "ἐκπορευόμενον" and "qui ... procedit" was the object of the study The Greek and the Latin Traditions regarding the Procession of the Holy Spirit published by the Pontifical Council for Promoting Christian Unity in 1996. Again, the terms "ὁμοούσιον" and "consubstantialem", translated as "of one being" or "consubstantial", have different overtones, being based respectively on Greek οὐσία (stable being, immutable reality, substance, essence, true nature),[1] and Latin substantia (that of which a thing consists, the being, essence, contents, material, substance). [2]
"Credo", which in classical Latin is used with the accusative case of the thing held to be true (and with the dative of the person to whom credence is given),[31] is here used three times with the preposition "in", a literal translation of the Greek "εἰς" (in unum Deum ..., in unum Dominum ..., in Spiritum Sanctum ...), and once in the classical preposition-less construction (unam, sanctam, catholicam et apostolicam Ecclesiam).
Armenian Liturgical Text
Հավատում ենք մեկ Աստծո` ամենակալ Հորը, երկնքի և երկրի, երևելիների և աներևույթների Արարչին: Եւ մեկ Տիրոջ` Հիսուս Քրիստոսին, Աստծո Որդուն, ծնված Հայր Աստծուց Միածին, այսինքն` Հոր էությունից: Աստված` Աստծուց, լույս` լույսից, ճշմարիտ Աստված` ճշմարիտ Աստծուց, ծնունդ և ոչ թե` արարած: Նույն ինքը` Հոր բնությունից, որի միջոցով ստեղծվեց ամեն ինչ երկնքում և երկրի վրա` երևելիներն ու անևերույթները: Որ հանուն մեզ` մարդկանց ու մեր փրկության համար` իջավ երկնքից, մարմնացավ, մարդացավ, ծնվեց կատարելապես Ս. Կույս Մարիամից Ս. Հոգով: Որով` ճշմարտապես, և ոչ կարծեցյալ կերպով առավ մարմին, հոգի և միտք և այն ամենը, որ կա մարդու մեջ: Չարչարվեց, խաչվեց, թաղվեց, երրորդ օրը Հարություն առավ, նույն մարմնով բարձրացավ երկինք, նստեց Հոր աջ կողմում: Գալու է նույն մարմնով և Հոր փառքով` դատելու ողջերին և մահացածներին: Նրա թագավորությունը չունի վախճան: Հավատում ենք նաև Սուրբ Հոգուն` անեղ և կատարյալ, որը խոսեց Օրենքի, մարգարեների և ավետարանների միջոցով: Որն իջավ Հորդանանի վրա, քարոզեց առաքյալների միջոցով և բնակություն հաստատեց սրբերի մեջ: Հավատում ենք նաև մեկ, ընդհանրական և առաքելական եկեղեցու, մի մկրտության, ապաշխարության, մեղքերի քավության և թողության: Մեռելների հարության, հոգիների և մարմինների հավիտենական դատաստանի, երկնքի արքայության և հավիտենական կյանքի:
English translation of the Armenian version
- We believe in one God, the Father Almighty, the maker of heaven and earth, of things visible and invisible.
- And in one Lord Jesus Christ, the Son of God, the begotten of God the Father, the Only-begotten, that is of the essence of the Father.
- God of God, Light of Light, true God of true God, begotten and not made; of the very same nature of the Father, by Whom all things came into being, in heaven and on earth, visible and invisible.
- Who for us humanity and for our salvation came down from heaven, was incarnate, was made human, was born perfectly of the holy virgin Mary by the Holy Spirit.
- By whom He took body, soul, and mind, and everything that is in man, truly and not in semblance.
- He suffered, was crucified, was buried, rose again on the third day, ascended into heaven with the same body, [and] sat at the right hand of the Father.
- He is to come with the same body and with the glory of the Father, to judge the living and the dead; of His kingdom there is no end.
- We believe in the Holy Spirit, in the uncreated and the perfect; Who spoke through the Law, prophets, and Gospels; Who came down upon the Jordan, preached through the apostles, and lived in the saints.
- We believe also in only One, Universal, Apostolic, and [Holy] Church; in one baptism in repentance, for the remission, and forgiveness of sins; and in the resurrection of the dead, in the everlasting judgement of souls and bodies, and the Kingdom of Heaven and in the everlasting life.[32]
Catholic Church
Latin Rite
Already in current liturgical use in South Africa[2], the following text will be the only translation of the Nicene Creed in the Roman Rite Mass in all English-speaking countries from the first Sunday in Advent in 2011 (27 November 2011). Then the 1973 ICET ecumenical draft now used in the United States will cease to be a current English version, as will the 1975 ICET ecumenical text, unless some church other than the Roman Catholic happens to use it.
The text of the whole of the new English translation of the Order of Mass is available at this website page, and a comparison between the new English translation of the Nicene Creed and that at present in use in the United States is given under the heading "Changes in the People's Parts".
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Ruthenian Catholic Church
- I believe in one God, the Father Almighty, Creator of heaven and earth, of all things visible and invisible.
- And in one Lord Jesus Christ, Son of God, the only-begotten, born of the Father before all ages.
- Light of light, true God of true God, begotten, not made, of one substance with the Father, through whom all things were made.
- Who for us men and for our salvation, came down from heaven, and was incarnate from the Holy Spirit and Mary the Virgin, and became man.
- He was also crucified for us under Pontius Pilate, and suffered and was buried.
- And He rose again on the third day, according to the scriptures.
- And He ascended into heaven, and sits at the right hand of the Father.
- And He will come again with glory, to judge the living and the dead, and of His kingdom there will be no end.
- And in the Holy Spirit, the Lord, and Giver of life, who proceeds from the Father, who together with the Father and the Son is worshipped and glorified, Who spoke through the prophets.
- In one, holy, catholic and apostolic Church.
- I profess one baptism for the remission of sins.
- I expect the resurrection of the dead; and the life of the world to come.
- Amen.[3]
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