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PotOnWheel
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Date Joined Jul 2001
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   Posted 6/6/2003 3:20 AM (GMT -6)    Quote This PostAlert An Admin About This Post.
In the ORIGINAL Nicene Creed the text says: ascending to the heavens...

quote:
. . .

And in one lord, Jesus Christ, the son of God, begotten from the father, only-begotten, that is from the being* of the father, God from God, light from light, True God from True God, begotten not made, one in being** with the father, through whom all things came to be, both those in heaven and those on the earth,

who because of us human beings and because of our salvation descended, became enfleshed, became human, suffered and rose on the third day, ascending to the heavens, coming to judge the living and dead.


www.arimathea.co.uk/nicene.htm



Here is the content of the webpage this is from:

quote:
The Creed of the Council of Nicaea.


The creed which is recited during the Eucharistic Liturgy is normally known as the "NICENE CREED." It is not, however, the creed which was approved at the Council of Nicaea in 325. The original Nicene Creed survives and is given below. The Creed used in the Liturgy is the one read at the Council of Chalcedon in 451 as that approved by the 150 Fathers (at the Council of Constantinople in 381). It is often called the Nicene-Constantinopolitan Creed, reflecting the traditional view that the Council of Constantinople approved an adapted or extended form of the Nicene Creed. In reality the Constantinopolitan Creed is not a version of the Nicene Creed at all: it embodies the faith of Nicaea, but not the Creed of Nicaea.

Many Creeds exist which were in use in the early Church. Baptismal Creeds were important summaries of the faith, taught to catechumens and "returned" by them during the Baptismal rite as a profession of the Christian faith. Baptismal creeds underlie both the Nicene Creed and the Constantinopolitan Creed - but not the same Baptismal creed.

In the period of Christological controversies many Synods were convened to define the orthodox faith and to refute heresies. Not surprisingly different councils proclaimed different orthodoxies, and in some cases the doctrinal "horizons" they established led to permanent ecclesiastical divisions. Many synods approved and promulgated creeds as expressions of the orthodox faith. These creeds are based on the creeds in which the candidates for Baptism proclaimed and expressed their adherence to Christ and to the Christian faith, but included additional terms, phrases and clauses making explicit specific aspects of the Church's dogma. In the case of the Nicene Creed, the term "homoousios" was brought into the creed to express the consubstantiality of the Son with the Father. The Creed also includes a short list of anathemas repudiating and condemning a variety of Arian heresies.

    We believe in one God, father almighty, maker of all things, both visible and invisible.

    And in one lord, Jesus Christ, the son of God, begotten from the father, only-begotten, that is from the being* of the father, God from God, light from light, True God from True God, begotten not made, one in being** with the father, through whom all things came to be, both those in heaven and those on the earth,

    who because of us human beings and because of our salvation descended, became enfleshed, became human, suffered and rose on the third day, ascending to the heavens, coming to judge the living and dead.

    And in the Holy Spirit.


The catholic and apostolic Church anathematizes those who say: there was when he was not; and before being born he was not; or that he came to be from things that are not; or that the Son of God is from a different hypostasis or ousia or mutable or changeable.

* being - "ousia" in the Greek, a very difficult word to translate. "Being", "essence" and "substance" are all candidates, but in the Creed "essence" is inappropriate since it is open to a tritheistic interpretation.

** "homoousios", 'consubstantial' is an alternative. The word was not new at Nicaea, but was given a new use as a means of excluding Arianism.


Return to ARIMATHEA www.arimathea.co.uk/arimathea.htm


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PotOnWheel
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Date Joined Jul 2001
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   Posted 6/6/2003 3:50 AM (GMT -6)    Quote This PostAlert An Admin About This Post.
What is it to US that Christ ascended?

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PotOnWheel
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Date Joined Jul 2001
Total Posts : 9890
 
   Posted 6/6/2003 3:55 AM (GMT -6)    Quote This PostAlert An Admin About This Post.
I don't wholely agree with every nuance of the Heidelberg Chatachism (a German, Reformed document), but I think that reading it might be a good way to get one's mind going, and to recall Scriptures that apply to the above question.

quote:
Lord's Day 18

Q & A 46 Q. What do you mean by saying,
"He ascended to heaven"?

A. That Christ,
while his disciples watched,
was lifted up from the earth to heaven^1
and will be there for our good^2
until he comes again
to judge the living and the dead.^3


^1 Luke 24:50-51; Acts 1:9-11
^2 Rom. 8:34; Eph. 4:8-10; Heb. 7:23-25; 9:24
^3 Acts 1:11



Q & A 47 Q. But isn't Christ with us
until the end of the world
as he promised us?^1

A. Christ is truly human and truly God.
In his human nature Christ is not now on earth;^2
but in his divinity, majesty, grace, and Spirit
he is not absent from us for a moment.^3


^1 Matt. 28:20
^2 Acts 1:9-11; 3:19-21
^3 Matt. 28:18-20; John 14:16-19



Q & A 48 Q. If his humanity is not present
wherever his divinity is,
then aren't the two natures of Christ
separated from each other?

A. Certainly not.
Since divinity
is not limited
and is present everywhere,^1
it is evident that
Christ's divinity is surely beyond the bounds of
the humanity he has taken on,
but at the same time his divinity is in
and remains personally united to
his humanity.^2


^1 Jer. 23:23-24; Acts 7:48-49 (Isa. 66:1)
^2 John 1:14; 3:13; Col. 2:9



Q & A 49 Q. How does Christ's ascension to heaven
benefit us?

A. First, he pleads our cause
in heaven
in the presence of his Father.^1

Second, we have our own flesh in heaven—
a guarantee that Christ our head
will take us, his members,
to himself in heaven.^2

Third, he sends his Spirit to us on earth
as a further guarantee.^3
By the Spirit's power
we make the goal of our lives,
not earthly things,
but the things above where Christ is,
sitting at God's right hand.^4


^1 Rom. 8:34; 1 John 2:1
^2 John 14:2; 17:24; Eph. 2:4-6
^3 John 14:16; 2 Cor. 1:21-22; 5:5
^4 Col. 3:1-4



Lord's Day 19

Q & A 50 Q. Why the next words:
"and is seated at the right hand of God"?

A. Christ ascended to heaven,
there to show that he is head of his church,^1
and that the Father rules all things through him.^2


^1 Eph. 1:20-23; Col. 1:18
^2 Matt. 28:18; John 5:22-23



Q & A 51 Q. How does this glory of Christ our head
benefit us?

A. First, through his Holy Spirit
he pours out his gifts from heaven
upon us his members.^1

Second, by his power
he defends us and keeps us safe
from all enemies.^2


^1 Acts 2:33; Eph. 4:7-12
^2 Ps. 110:1-2; John 10:27-30; Rev. 19:11-16





Edited by - PotOnWheel on 06/06/2003 08:56:49 AM
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PotOnWheel
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Date Joined Jul 2001
Total Posts : 9890
 
   Posted 6/6/2003 5:16 AM (GMT -6)    Quote This PostAlert An Admin About This Post.
Here's the SUMMARY from "On the Ascension of the Lord" by Leo the Great, Pope of Rome.


quote:
Since, then, Christ's Ascension is our elevation, and the body’s hope is summoned to where the glory of the head has already gone, let us exult, best beloved, with fitting celebration and rejoice to offer dutiful thanks. For to-day not only are we confirmed as possessors of paradise, but in Christ we have even penetrated heaven’s height, and by Christ’s ineffable grace have gained abundantly, far beyond what we lost through the devil’s envy. The poisonous enemy drove us from the bliss of our first home, but the Son of God has incorporated us in Himself and placed us at the right hand of the Father, with Whom He lives and reigns in the unity of the Holy Spirit, God for ever and ever.

Amen.


http://www.arimathea.co.uk/ascensio.htm
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