General Information and Importance of Prayer
The “Creed” is one of the fundamental prayers in Christianity, and therefore enjoys special respect among believers. This is a brief summary of the fundamentals of Christian doctrine, which was approved many centuries ago during the Ecumenical Councils. During the First Ecumenical Council, the first seven dogmas were approved, and at the Second, the remaining five were recognized.
The peculiarity of the text under consideration is that in fact it is not a prayer, since it does not address any of the saints. The fact is that in Orthodoxy there are twelve dogmas, and this text consists of twelve parts - one for each of the dogmas.
Thus, the first of the dogmas speaks of God the Father, and the praying person gives him praise from a pure heart. This is followed by six parts devoted to Jesus Christ, which glorify his divine origin, the sacrifice he made for humanity, and the Second Coming. The next two parts tell about the Holy Spirit and about the Catholic Apostolic Church, in which the person praying believes. Afterwards it talks about the sacrament of baptism and the resurrection of the dead, which will occur at the time of the Second Coming.
This prayer is considered one of the most important in Christianity, since it contains the main aspects of the Christian faith. It serves as a reminder to believers of the core principles of this religion and glorifies the Trinity as well as other important aspects of Christianity. With its help, a person can repeat to himself again who and what he believes in in order to remove all doubts from his heart.
It should be intended to be read only at certain times, since the text has a sacred meaning and is not aimed at solving worldly issues. It is appropriate to read it during morning and evening prayer rules. In addition, it is an important aspect of the Divine Liturgy.
Since we are talking about the sacrament of baptism, prayer is proclaimed during its celebration. This means that the child’s godparents must know the text (if a girl is baptized, then the godmother pronounces it, and if a boy, the godfather pronounces it). An adult who is undergoing the sacrament of baptism must read the text independently.
Symbol of faith
“And he who suffered...” says the Creed. Why this repetition, since the word “crucifixion” includes the concept of suffering? In response to this, one must say this; When we say “crucified,” we are talking, first of all, about those who crucified Christ, we are talking about evil,
about that visible triumph and victory of evil, which is expressed by the Cross and the Crucifixion and by which, since they express evil as evil, all veils are removed from evil - and the destruction of evil begins.
When we say “and the one who suffered,” we are talking about Christ; we are not focusing our inner, spiritual gaze on the Crucified One. If, as some false teachers condemned by the Church taught, Christ did not suffer on the cross, did not experience terrifying physical and mental suffering, then everything, absolutely everything would change in our very faith in Christ, in faith in Him as the Savior of the world and Man. Since this would mean that we have removed the most important thing from this faith, namely, faith in the salvific nature of free suffering,
the self-surrender of Christ to the most terrible, most inexplicable and hopeless law of “this world” - the law of suffering.
It does not require any proof that the world is filled with suffering. Physical suffering and mental suffering, pain and torment in every sense of these words. Suffering, which often turns out to be stronger than the fear of death, since in order to free itself from it, in order to no longer suffer or suffer, a person kills himself and renounces life. But it is equally obvious that, despite this comprehensive and universal law of suffering, man does not accept it.
All religions, all philosophies, all ideologies, in short, all the “recipes” offered to man over thousands of years, without exception, promise liberation from suffering,
the cessation of suffering.
Here, in this promise, the difference between “individualism” and “collectivism,” between religion and atheism, between conservatism and radicalism, and so on disappears.
And the fact that people accept this promise, believe in it and, in a certain sense, live only by it, proves that a person has an ineradicable subconscious or conscious feeling of suffering as something undue.
If we call normal what happens, happens, happens always and everywhere, then there is nothing “normal” than suffering. But it is precisely this “normal” that a person always feels as abnormal.
And so, it must be said with all our might that Christianity alone does not promise man liberation from suffering. “You will be sad in the world,” says Christ, although throughout His entire ministry He Himself does nothing but help those who suffer. But, while doing this and commanding us to do this, Christ never once, anywhere says that He came to free the world from suffering, to stop and destroy it. Christ freely, freely, knowing what awaits Him, “ascends to Jerusalem,” goes to suffering and freely accepts it, and condemns us to it if we only follow Him to the most insignificant extent and act according to His commandments. Why? What is the meaning of this apparent contradiction? This is this: if Christ suffers all the time in His earthly life, and has pity, and heals, and helps, then this is obviously because He, like all people, does not accept suffering as something normal
and when meeting him, like every person, he is “outraged in spirit.”
No, not for suffering and torment, but for joy and abundant life, God created man, and for Christ, all suffering is the victory of evil and evil in the world created by God. However, the horror of evil is that it has made suffering normal
and, together with death, the only absolute law of the world and life.
And therefore, not a single “recipe” against suffering, including even the miracle of healing and reviving the dead, frees the world and life from suffering; perhaps, on the contrary, it emphasizes the omnipotence of suffering, its hopelessness. Emphasizes all the terrifying “normality” of the abnormal... The healed one will get sick again and die. Comforted and happy, he again experiences the sadness and pain of life, the surrounding triumph of evil, decay and torment. “You will be sad in the world...” And only by understanding this can one understand, and even then only with spiritual hearing, the answer of Christ, the answer of Christianity - suffering. This answer is not the destruction of suffering, which is impossible in a fallen world, but the transformation of suffering itself into victory.
This transformation is what Christ accomplishes, freely accepting suffering, freely giving Himself to it. We could not even hear these words: transforming suffering into victory - or they would remain forever the most meaningless of all rhetoric, of all self-consolations, if our hearts, our spiritual memory did not preserve the image of the suffering Christ. What does this memory tell us? Christ, the Son of God, the radiance and light of God on earth, entered into our suffering, accepted it to the end, made it his suffering in all its full and terrible measure: together with us, as one of us, but only in superhuman fullness, “ He began to be horrified and sad.” Thus, by His compassion opening for us the opportunity to transform our suffering into compassion
Him - and this means into a spiritual feat, into a spiritual struggle, into a spiritual victory.
Christ filled suffering - the crown and triumph of nonsense and absurdity - with His faith, His love, His hope, and this means meaning. Christ made suffering - from the destruction of life - an opportunity for birth into genuine, spiritual life. An opportunity, I say, because there is nothing magical in the suffering of Christ. And there is no more difficult, humanly speaking, more unbearable and impossible feat than turning this possibility into reality.
Humanly speaking, we still want from God, from Christ, the cessation, and not the transformation, of suffering; we want what people wanted from Him, who saw in Christ only a healer, only the One who can destroy suffering. But Christ did not abolish suffering either for Himself or for us. Christ considered us worthy of immeasurably more: inclusion in His suffering, acceptance of suffering as the destruction of its destructive power, as entry into faith, hope and love, as victory of the spirit, as entry into the Kingdom of God. “The power of God is made perfect in weakness.” And if only we carefully look around us, we will be convinced that if there are genuine victories of the spirit in the world, victories of faith, hope, love, victories in people - Christ, then all of them, without exception, are victories of this Christ's suffering, our suffering with Christ . All this, said in a weak and poor human language, eternally shines and burns in one word of the Creed: “and he who suffered.”
Reading text
I believe in one God, the Father, Almighty, Creator of heaven and earth, of everything visible and invisible. And in one Lord Jesus Christ, the Son of God, the Only Begotten, begotten of the Father before all ages: Light from Light, true God from true God, begotten, not created, one being with the Father, by Him all things were created.
For the sake of us people and for the sake of our salvation, He came down from heaven, and took flesh from the Holy Spirit and the Virgin Mary, and became human. He was crucified for us under Pontius Pilate, and suffered, and was buried. And rose again on the third day according to the Scriptures. And 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; His Kingdom will have no end. And in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father, worshiped and glorified with the Father and the Son, who spoke through the prophets. Into one holy, catholic and apostolic Church. I recognize one baptism for the forgiveness of sins. I look forward to the resurrection of the dead, and the life of the age to come. Amen (truly so).
Prayer “Creed” in Church Slavonic with accents:
I believe in one God, the Father, Almighty, Creator of heaven and earth, visible to all and invisible. And in one Lord Jesus Christ, the Son of God, the only begotten, who was born of the Father before all ages; Light from Light, true God from true God, begotten, uncreated, consubstantial with the Father, to whom all things were. For our sake, man and our salvation, who came down from heaven and became incarnate from the Holy Spirit and the Virgin Mary and became human.
Crucified for us under Pontius Pilate, and suffered and was buried. And he rose again on the third day according to the Scriptures. And ascended into Heaven, and sits at the right hand of the Father. And the one who is to come will judge with glory the living and the dead, His Kingdom will have no end. And in the Holy Spirit, the Lord, the Life-Giving One, who proceeds from the Father, who is with the Father and the Son, we are worshiped and glorified, who spoke the prophets. Into one Holy, Catholic and Apostolic Church. I confess one baptism for the remission of sins. I hope for the resurrection of the dead and the life of the next century. Amen.
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Prayer Creed: text with accents
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The structure and meaning of the prayer “Creed”
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How the “Creed” prayer and Baptism originated
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The place of the “Creed” in modern Christianity
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