Church Has One Faith, Two Creeds

Before we delve further into the Twelve Articles of Faith in the coming weeks, let’s first take a look at the origins of the Creed.

The word creed derives from the Latin credo, meaning, "I believe." The purpose of any form of the creed is to provide a basic, succinct statement of the faith. Moreover, the creeds are structured on the fundamental belief in the Holy Trinity and the "work" proper to each of the three Persons: The Father and creation; the Son and redemption; and the Holy Spirit and sanctification. As such, the creeds also capture the course of salvation history: Initiated by the Father, the history of salvation culminates in Jesus and through the work of the Holy Spirit, the redemptive mission and Paschal Mystery of our Lord are operative in the Age of the Church.

Of course, the Apostles' Creed is attributed to the teaching of the Apostles. An ancient tradition held that on the day of Pentecost, the Apostles composed this creed under the guidance of the Holy Spirit. Moreover, each apostle wrote one of the 12 articles of faith expressed in the creed. (Keep in mind that St. Matthias had replaced Judas, who betrayed our Lord and then killed himself.) St. Ambrose (d. 397) and Rufinus both attested to this tradition, especially in their preaching. Whether the Apostles themselves actually wrote this early creed is uncertain; nevertheless, the beliefs expressed in the creed are certainly rooted in their teachings. Interestingly too, the Catechism of the Catholic Church uses the 12 articles of the Apostles Creed as its paradigm for presenting the faith in Part I, "The Profession of Faith."

Moreover, the substance of the creed is found in the profession of faith made by a person at Baptism in the early age of the Church. Here the person to be baptized responded to three questions, again divided according to the Persons of the Trinity. An example of this early baptismal profession is found in "The Apostolic Tradition" of St. Hippolytus (d. 235), which was written about the year 215. To this day, in the "Rite of Baptism for Children" and the "Rite of Christian Initiation for Adults," the person who is to be baptized (or in the case of an infant, the parents and godparents) makes the profession of faith by responding to the three Trinitarian questions: "Do you believe in God, the Father almighty, creator of Heaven and earth? Do you believe in Jesus Christ, His only Son, our Lord, who was born of the Virgin Mary, was crucified, died, and was buried, rose from the dead, and is now seated at the right hand of the Father? Do you believe in the Holy Spirit, the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body and life everlasting?"

On the other hand, the Nicene Creed was produced by the Council of Nicea I (325), which was convoked to combat the heresy of Arius, who basically denied the divinity of Christ. Here the Council wanted to teach very clearly that Jesus Christ is "consubstantial" or "one in Being" with the Father, sharing the same divine nature; that He is begotten, not made or created; and that Mary conceived by the power of the Holy Spirit, and through her, Jesus Christ, true God, became also true man. The original text of the Nicene Creed ended at the phrase, "And in the Holy Spirit." Without question, the basis for the Nicene Creed was the Apostles Creed and the profession of faith administered at baptism.

Later, at the Council of Constantinople (381), the Church again not only affirmed its condemnation of Arianism but also condemned the Pneumatomachs (i.e. "the killers of the Spirit"). Therefore, the creed was expanded to clearly define the divinity of the Holy Spirit. Actually, the council adapted the creed written in 374 by St. Epiphanius of Salamis. This creed, officially entitled the Nicene-Constantinopolitan Symbol, was introduced into the Mass about the year 500.

While this article demonstrates how the faith was expressed first in the Apostles' Creed and then even more clearly in the Nicene Creed, the real importance is that the faith was preserved, guarded and handed on to the next generation. Moreover, during the time of persecution (prior to 313), the creed was not generally written — it was part of the disciplina arcana, meaning it was memorized and handed on orally as a protection against paganism. In a sense, in this age of persecution, we too should know our creed by heart, know the faith we professes in it and hand that faith on to the next generation. 

Pope Benedict’s “To-Do” List to Keep Catholics in Church

What makes Catholics, who once enjoyed the fullness of grace available to them in the Church founded by Christ, decide to slip out the door? 

Some, perhaps, are weak in their understanding of the Faith; some are offended by a particular priest or hurt by a member of the congregation; some are attracted by other denominations; and some are just disinterested and would rather focus on their golf game or curl up with their pillow just a little longer on Sunday morning.

Pope Benedict addressed the problem head-on when he offered some advice aimed at keeping Catholics in the pews and from falling away:

1. Be better believers.  The Holy Father issued a call for Catholics to be “better believers, more pious, affable and welcoming in our parishes and communities, so that no one will feel distant or excluded.” 
2. Emphasize and teach the Faith.  “Catechesis must be promoted, giving special attention to young people and adults; homilies must be carefully prepared, as well as promoting the teaching of Catholic doctrine in schools and universities.” 
3. Celebrate tradition.  “It is important,” the Pope explained, “to emphasize the Church’s tradition, Marian spirituality and the rich diversity of devotion.” 
4. Keep avenues of communication open.  “To facilitate a serene and open exchange with other Christians, without losing one’s own identity, can also help to improve relations with them,” he said, “and to overcome mistrust and unnecessary confrontations.”

All of these things, the Holy Father averred, will help the baptized to recover “a sense of belonging to the Church and to awaken in them the aspiration to share with others the joy of following Christ and of being members of his Mystical Body.”

An interesting thing about the Catholic Church:  You can’t really leave.  If you do—if sin or sloth or distraction cause you to stay away—the Church waits with open arms, ready to welcome you home.  The Church has a name for people who don’t come around any more, and it’s not “former Catholics.”  No, the Church calls them “lapsed Catholics,” good folks who haven’t been at the weekend Masses for a while, but who might return and stop in for Sacrament of Reconciliation any time now. 

The Catechism of the Catholic Church (#27) seems to anticipate the homecomings.  Quoting from that most famous “lapsed Catholic” who returned to become a great saint, St. Augustine, the Catechism says:

The desire for God is written in the human heart, because man is created by God and for God; and God never ceases to draw man to himself. Only in God will he find the truth and happiness he never stops searching for.

What We Believe

"Our profession of faith begins with God, for God is the First and the Last, the beginning and the end of everything. The Credo begins with God the Father, for the Father is the first divine person of the Most Holy Trinity; our Creed begins with the creation of heaven and earth, for creation is the beginning and the foundation of all God's works." - the Catechism of the Catholic Church, no. 198

Catholic belief is succinctly expressed in the profession of faith or credo called the Nicene Creed:

The Nicene Creed

I believe in one God,

the Father almighty,

maker of heaven and earth,

of all things visible and invisible.

I believe in one Lord Jesus Christ,

the Only Begotten Son of God,

born of the Father before all ages.

God from God, Light from Light,

true God from true God,

begotten, not made, consubstantial with the Father;

through him all things were made.

For us men and for our salvation

he came down from heaven,

and by the Holy Spirit was incarnate of the Virgin Mary,

and became man.

For our sake he was crucified under Pontius Pilate,

he suffered death and was buried,

and rose again on the third day

in accordance with the Scriptures.

He ascended into heaven

and is seated at the right hand of the Father.

He will come again in glory

to judge the living and the dead

and his kingdom will have no end.

I believe in the Holy Spirit, the Lord, the giver of life,

who proceeds from the Father and the Son,

who with the Father and the Son is adored and glorified,

who has spoken through the prophets.

I believe in one, holy, Catholic and apostolic Church.

I confess one Baptism for the forgiveness of sins

and I look forward to the resurrection of the dead

and the life of the world to come. Amen.

Note: In the coming weeks, we will examine the 12 Articles of Faith.

The 16 Documents

These are the 16 documents approved by the Second Vatican Council, with their dates of promulgation and brief descriptions. The Latin name of a document generally is taken from the document's first line of text.

Constitution on the Sacred Liturgy

Latin Name: Sacrosanctum Concilium

Date of Promulgation:  4 Dec 1963

Description: It ordered an extensive revision of worship so that people would have a clearer sense of their own involvement in the Mass and other rites.

Decree on the Instruments of Social Communication

Latin Name: Inter Mirifica

Date of Promulgation: 4 Dec 1963

Description: It called on members of the church, especially the laity, to instill "a human and Christian spirit" into newspapers, magazines, books, films, radio and television.

Dogmatic Constitution on the Church

Latin Name: Lumen Gentium

Date of Promulgation: 21 Nov 1964

Description: It presented the church as a mystery, as a communion of baptized believers, as the people of God, as the body of Christ and as a pilgrim moving toward fulfillment in heaven but marked on earth with "a sanctity that is real, although imperfect."

Decree on Ecumenism

Latin Name: Unitatis Redintegratio

Date of Promulgation: 21 Nov 1964

It said that ecumenism should be everyone's concern and that genuine ecumenism involves a continual personal and institutional renewal.

Decree on Eastern Catholic Churches

Latin Name: Orientalium Ecclesiarum

Date of Promulgation: 21 Nov 1964

It stated that variety within the church does not harm its unity and that Eastern Catholic churches should retain their own traditions.

Decree on the Bishops' Pastoral Office in the Church

Latin Name: Christus Dominus

Date of Promulgation: 28 Oct 1965

It said each bishop has full ordinary power in his own diocese and is expected to present Christian doctrine in ways adapted to the times. It urged conferences of bishops to exercise pastoral direction jointly.

Decree on Priestly Formation

Latin Name: Optatam Totius

Date of Promulgation: 28 Oct 1965

It recommended that seminaries pay attention to the spiritual, intellectual and disciplinary formation necessary to prepare priesthood students to become good pastors.

Decree on the Appropriate Renewal of the Religious Life

Latin Name: Perfectae Caritatis

Date of Promulgation: 28 Oct 1965

It provided guidelines for the personal and institutional renewal of the lives of nuns, brothers and priests belonging to religious orders.

Declaration on the Relationship of the Church to Non-Christian Religions

Latin Name: Nostra Aetate

Date of Promulgation: 28 Oct 1965

It said the Catholic Church rejects nothing that is true and holy in non-Christian religions, called for an end to anti-Semitism, and said any discrimination based on race, color, religion or condition of life is foreign to the mind of Christ.

Declaration on Christian Education

Latin Name: Gravissimum Educationis

Date of Promulgation: 28 Oct 1965

It affirmed the right of parents to choose the type of education they want for their children, upheld the importance of Catholic schools and defended freedom of inquiry in Catholic colleges and universities.

Dogmatic Constitution on Divine Revelation

Latin Name: Dei Verbum

Date of Promulgation: 18 Nov 1965

It said the church depends on Scripture and tradition as the one deposit of God's word and commended the use of modern scientific scholarship in studying Scripture.

Decree on the Apostolate of the Laity

Latin Name: Apostolicam Actuositatem

Date of Promulgation: 18 Nov 1965

It said the laity should influence their surroundings with Christ's teachings.

Declaration on Religious Freedom

Latin Name: Dignitatis Humanae

Date of Promulgation: 7 Dec 1965

It said that religious liberty is a right found in the dignity of each person and that no one should be forced to act in a way contrary to his or her own beliefs.

Decree on the Ministry and Life of Priests

Latin Name: Presbyterorum Ordinis

Date of Promulgation: 7 Dec 1965

It said the primary duty of priests is to proclaim the Gospel to all, approved and encouraged celibacy as a gift and recommended fair salaries.

Decree on the Church's Missionary Activity

Latin Name: Ad Gentes

Date of Promulgation: 7 Dec 1965

It said missionary activity should help the social and economic welfare of people and not force anyone to accept the faith.

Pastoral Constitution on the Church in the Modern World

Latin Name: Gaudium et Spes

Date of Promulgation: 7 Dec 1965

It said the church must talk to atheists, a continual campaign must be waged for peace, nuclear war is unthinkable and aid to underdeveloped nations is urgent. It said marriage was not just for procreation and urged science to find an acceptable means of birth regulation.

Agreeing On, Assenting to the Final Documents

The Fourth & Final Session

This final session was opened on 14th September, 1965. The following day, Pope Paul VI announced that he was setting up a Synod of Bishops as he had promised and as was requested by many of the Fathers of the Council in the Schema on the Bishops’ Pastoral office in the Church. This Synod was to be the vital link between the Pope and the bishops worldwide in the life of the Church after the close of the Council.

11 of the 16 Schema remained incomplete at the end of the Third Session

To deal with this situation, the Fathers and particularly the Commissions had their work cut out for them in the interval 21st November, 1964, the end of the Third Session, and the opening of the Fourth Session, on 15th September 1965. Further-more to maintain the momentum of work, the opportunities for bishops to intervene orally on particular issues were reduced even more than in the Third Session. As had been promised by the Pope, the first Schema to be examined during this Session was that on Religious Freedom (Dignitatis Humanae).

A preliminary vote was taken on 21st September on this Schema and yielded the following result, for the Schema 1,997 against 224. This vote was accepted as a good basis for amendments to the Schema and thus it was amended further and even with some last-minute changes from the Pope. It went to the final vote and approved on 15th October, 1965, by a vote of 1,954 to 249. This was an achievement for the US bishops and in particular for their “peritus” (expert) Fr. John Courtney Murray S.J.

The Schema on the Church in the Modern World (Gaudium et Spes) was criticized by various groupings of bishops, such as the German bishops, who found that it was too positive, that it neglected the reality of sin and confused the realms of the natural and supernatural. On the other side, the French bishops and theologians defended its incarnational approach, while the Italian side, led by Cardinal Lercaro, felt that it was too soft on the question of war and peace. Not to be left out, the U.S. bishops, on this same question of war and peace, felt that the document ignored the deterrent value of nuclear weapons and implied criticism of the defense policies of the West! Finally a large number of the bishops were upset that their plea for an explicit condemnation of communism was not given serious consideration. This Schema was approved on 6th December by a vote of 2,111 to 251.

The revised Schema on Divine Revelation (Dei Verbum) continued to be hotly debated, particularly on the relationship between Scripture and Tradition, on inerrancy, and on the historical character of the Gospels. The Pope’s interventions helped to reduce opposition and the text was finally approved on 29th October by a vote 2,081 to 27. The following Schemas were tidied up and were approved without much controversy:- The Bishops Pastoral Office in the Church (Christus Dominus); Renewal of Religious Life (Perfectae Caritatis); Formation for the priesthood (Optatam Totius); Christian Education (Gravissimum Educationis); Relationship of the Church to Non-Christian Religions (Nostra Aetate); The Apostolate of the Laity (Apostolicam Actuositatem); The Church’s Missionary Activity (Ad Gentes); The Ministry and Life of Priests (Presbyterorum Ordinis). If we include the other texts approved in the previous two Sessions, we can put them in order of approval and promulgation. Let us do this.

Looking at the Table below, we remember that no text was approved or promulgated during the First Session, 11 October to 8 December 1962; this was the Session during which the Council Fathers made an effort to get to know each other and thus to take control of the Council. However, lively discussions were held on the Schema on the Liturgy, on the sources of revelation, on mass media, on the unity of the Church and on the Church.

So the First Session was not all “getting-to-know-you”, but there was much work done on the schemas listed above.

The Second Session, 29 September to 4 December 1963, saw lively debate on the Schema on the Liturgy and also the importance of the Mass Media helping to spread the documents of the Council once they were approved and promulgated. Thus the Second Period saw the promulgation of the Constitution on the Sacred Liturgy and the Decree on the Mass Media.

The Third Period, 14 September to 21 November 1964, grappled with the Schema on the Church, including, as we saw earlier on, the relationship between collegiality and the Papal Primacy, the title of Mary Mother of the Church, and the idea of the People of God. This Session witnessed the debate, the approval and the promulgation of the Dogmatic Constitution on the Church, Decree on the Eastern Catholic Churches and the Decree on Ecumenism. Without doubt, the period between the Third and the Fourth Sessions saw a tremendous effort on all concerned, both the Commissions and the Council Fathers, in getting to grips with the material of the outstanding 11 remaining Schemas.

The fruit of this effort was that this Fourth and final Session saw the approval and promulgation of 3 Declarations, 6 Decrees and 1 Pastoral Constitution and 1 Dogmatic Constitution. His Holiness set a wonderful scene on 7 December, the day before the closure of the Council, along with Patriarch Athenagoras as they expressed their regrets for the mutual ex-communications of the Roman See and Patriarchate of Constantinople in 1054. They further expressed a desire to remove the memory of those events from the church and committed them to oblivion. And finally, they deplored the preceding and subsequent incidents, which under the influence of factors, such as the lack of mutual trust and understanding, led to the effective rupture of ecclesiastical communion.

On 8 December, the last public session was held outside St. Peter’s Basilica, and after Mass celebrated by His Holiness alone, he read a series of messages to rulers, scholars, artists, women, the poor and the sick, workers and youth world-wide. The Pope further declared a Special Jubilee to be celebrated across the Catholic world from 1 January to 29 May (Pentecost) 1966. The purpose of the Jubilee was to help the faithful be more aware of the Council and the work of the Church, and to become more familiar with the decrees of the Council over the time of the Jubilee. Finally, the Pope changed the name of the Holy Office and its procedure to the Congregation for the Doctrine of the Faith.

NAME OF DOCUMENT	DATE OF  PROMULGATION
Constitution on the Sacred Liturgy	Dec. 4, 1963
Decree on the Mass Media	Dec .4, 1963
Dogmatic Constitution on the Church	Nov. 21, 1964
Decree on the Eastern Catholic Churches	Nov. 21, 1964
Decree on Ecumenism	Nov .21, 1964
Decree on the Pastoral Office of Bishops in the Church	Oct. 28, 1965
Decree on the Sensitive Renewal of Religious Life	Oct. 28, 1965
Decree on Priestly Formation	Oct. 28, 1965
Declaration on Christian Education	Oct. 28, 1965
Declaration on the Church’s Relation to Non-Christian Religions	Oct. 28, 1965
Dogmatic Constitution on Divine Revelation	Nov. 18, 1965
Decree on the Apostolate of the Laity	Nov.18, 1965
Declaration on Religious Freedom	Dec.7, 1965
Decree on the Missionary Activity of the Church	Dec. 7, 1965
Decree on the Ministry and Life of Priests	Dec. 7, 1965
Pastoral Constitution on the Church in the Modern World	Dec. 7, 1965

The First Concelebrated Mass

Third Session – 14 September – 21 November 1964

Following the vote of 2,147 to 4 approving the Constitution on the Sacred Liturgy at the close of the Second Session, it was not surprising to find Pope Paul V1 presiding at the Mass to open the Third Session, with 24 concelebrants, a first statement of the reforms approved in the Constitution on the Liturgy. Following this great affirmation of the oneness of Christ’s priesthood, the Council Fathers went on to examine various chapters of the Schema on the Church, not yet approved, and also vote on the 8 chapters as amended.



Among the liturgical reforms that emerged following the Second Vatican Council was the possibility of concelebration at Mass. In this way, each priest is understood to offer the sacrifice of the Mass even if he is not the principal celebrant.



There was quite a debate on whether to accord Our Blessed Lady, the titles of MEDIATRIX and MOTHER OF THE CHURCH, as the Fathers examined the Chapter in the Schema on the Church, on the Blessed Virgin Mary. There was great interest in the voting on the Third Chapter dealing with the Hierarchical Constitution of the Church with special reference to the bishops. There was nothing to indicate that the heat had subsided on the relationship between Papal Primacy and Episcopal Collegiality.

Other Schemas Considered at the Third Session

The Schema on the Bishops’ Pastoral office in the church – the debate was held up here until the fate of the Schema on the Church was voted on as a whole.

The Schemas on Religious Freedom and on the Jews, which were originally part of the Schema on Ecumenism, were debated as separate schemas and the debates were marked by both theological as well as political concerns.

On “Religious Freedom”, on the one hand, it was critiqued as moving away from the Church’s traditional position on the unique rights of the true religion; on the other hand, the defenders insisted that the changes reflected the development of political realities, reflecting the dignity and freedom of persons, and more fundamentally a weighty prerequisite for any serious ecumenical or interfaith dialogue.

The Schema on the Church’s relationship with the Jews posed a difficulty because of the political repercussions it may have for the Christians in the Middle East.

An amended text on Divine Revelation and a Schema on the Lay Apostolate were discussed.

The revised Schema on Ecumenism was put to a series of votes and approved in October.

A revised Schema on “on the Ministry and Life of priests” was brought before the Council Fathers, who attacked it furiously as inadequate, superficial, and disappointing; by a vote of 930 to 1,199 it was sent back to the relevant Commission to be completely redone.

The Schema on the Church’s Missionary Activity, even though it had the backing of Paul V1, was considered unsatisfactory by most of the Fathers because of its brevity and superficiality, and at the  proposal of the commission, it was sent back to be completely rewritten.

The Schema on the Appropriate Renewal of Religious Life was also criticized but was accepted by a narrow margin of votes, provided that it be revised to take into account the many reservations expressed.

The Schema on Education for the Priesthood was favourably received and was adopted.

The Schema on Christian Education, woven from an inadequate schema on Catholic Schools, was substantially approved.

The Schema on the Oriental Catholic Churches was discussed and approved.

The Schema on a Pastoral Constitution on the Church in the Modern World was also debated with a focus on the methodology of the Schema, on whether it properly distinguished and related the realms of the natural and supernatural. The Fathers were admonished to avoid the subject of artificial contraception, which the Pope had reserved to the study of a special group of clerical and lay experts.

A vocal minority at the Council persisted in its objections to the third chapter of the Schema on the Church (the issue being the relationship between Papal Primacy and Episcopal Collegiality); the Pope intervened and ordered that an explanatory note be prefaced to the Doctrinal Commission’s explanation of the final revisions. Although the Council was not given an opportunity to discuss or approve this “explanatory note”, when it went to the vote on 17th November, only 47 out of 2,146 Fathers were opposed to the text.

The revised text on the Church’s relationship with Non-Christian Religions was approved by the Council on 20th November, but with the provision that the recommended amendments must be taken into account. The revised Schema on Religious Freedom, which differed notably from the previous one discussed, prompted the Fathers to request more time for consultation and discussion. This was not granted and in the end the Holy Father intervened, ruling that the Ordo  required more time, and hence he upheld that there would be no vote; however the promised that the Schema on Religious Freedom would be the first item on the agenda of the Fourth Period.

At the public session that closed the Third Session, the Holy Father concelebrated Mass with 24 priests, having major Marian shrines in their territories. Following this event, the Fathers of the Council passed the following texts:-

SCHEMA                                                                    VOTES

Constitution on the Church                                     2,151 to 5

Decree on Eastern Catholic Churches                     2,110 to 39

Decree on Ecumenism                                            2,137 to 11

The Holy Father then promulgated them and in his closing address on 21st November, he proclaimed Mary to be the “Mother of the Church”. Meanwhile, the Council had followed the advice of the Doctrinal Commission and declined to accord Mary this title explicitly, while presenting the idea in similar terms. Many of the Fathers saw the Pope’s act of proclamation of the title as asserting his own distinct Papal Authority as we move into the Fourth and Final Session.

Interesting Fact:

The Mothers of Vatican II -Twenty three women at the Council at Paul VI's request

The history of the Councils of the Church has always been full and articulated by theological, human and, unfortunately even, political surprises. However one certainty has guided the work of the Council Fathers and the experts also present at the Council: the Spirit breathes into the soul but also calms storms.

At Vatican II the breathe of originality in history, of humanity and of the Church had never been seen before: 23 women were present, summoned on 8 September 1964 as auditors by Paul VI, and thus they were shaped by an adverb, which limited their work but perhaps increased their responsibility: “symbolically”

This break with centuries past was made. (Madri del Concilio. Ventitré donne al Vaticano II (Mothers of the Council - Twenty three women at Vatican II) presents these 23 women summoned, dressed and veiled in black, telling of the events which acted as a corollary to their silent presence in the halls but also to their interventions, concrete and real.

We owe many thanks to the Pope who succeeded in breaking the age-old barrier even if these women were confined to a modest role, deliberately modest, because a numerous and qualified offspring was born from this initiative. The split took place, the fruits continued to blossom.

Did the Council Fathers describe, with humour, the women present as “mothers” without understanding the profound implication? These women/mothers mark the watershed between two conceptions of women: one which relegates her to household tasks and low-profile help and the other, which takes into consideration all of her potential for intelligence and care, understood as it was understood by the patroness of Europe Edith Stein, who was able to listen and know how to welcome others.