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Many denominations hold to creeds, or statements of faith, written in ages past. Many feel that these creeds represent a summation of the faith outlined in the Scriptures, or a concise statement of their belief system. While many denominations have their own creeds, we will now examine three creeds more widely used among denominations, the Apostles Creed, the Nicene Creed, and the Athanasian Creed.
spirit; in which also he went and preached unto the spirits in prison. Does Peter say that Christ descended into Hell? By no means! Peter is saying that Christ preached to those now in prison; Peter makes no comment as to where they were when Jesus preached to them. We can be sure that Christ did not descend to Hell during His time between the crucifixion and the resurrection because David prophesied the following of Him in Psalm 16:10: For thou wilt not leave my soul to Sheol; Neither wilt thou suffer thy holy one to see corruption. How could Jesus descend to Hell if He is prophesied to not be abandoned to Sheol, or Hell? The Apostles Creed would not have Jesus fulfill prophecy! Therefore, we can see that the Apostles Creed does not entirely sum up the Gospel.
We look for the resurrection of the dead, and the life of the world to come. Amen. 1: The Roman Catholic church and the denominations of western Europe add: and the Son. Such is the Nicene Creed, a summation of faith, but as we will see in the conclusion, is it necessary?
The Son is of the Father alone; not made, nor created, but begotten. The Holy Ghost is of the Father and of the Son: neither made, nor created, nor begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts. And in this Trinity none is before or after other; none is greater or less than another; But the whole three Persons are coeternal together, and coequal: so that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshiped. He, therefore, that will be saved must thus think of the Trinity. Furthermore, it is necessary to everlasting salvation that he also believe faithfully the incarnation of our Lord Jesus Christ. For the right faith is, that we believe and confess that our Lord Jesus Christ, the Son of God, is God and Man; God of the Substance of the Father, begotten before the worlds; and Man of the substance of His mother, born in the world; Perfect God and perfect Man, of a reasonable soul and human flesh subsisting. Equal to the Father as touching His Godhead, and inferior to the Father as touching His manhood; Who, although He be God and Man, yet He is not two, but one Christ: One, not by conversion of the Godhead into flesh, but by taking the manhood into God; One altogether; not by confusion of Substance, but by unity of Person. For as the reasonable soul and flesh is one man, so God and Man is one Christ; Who suffered for our salvation; descended into hell, rose again the third day from the dead; He ascended into heaven; He sitteth on the right hand of the Father, God Almighty; from whence He shall come to judge the quick and the dead. At whose coming all men shall rise again with their bodies, and shall give an account of their own works. And they that have done good shall go into life everlasting; and they that have done evil, into everlasting fire. This is the catholic faith; which except a man believe faithfully and firmly, he cannot be saved. The Athanasian Creed would seem to negate the many statements of Jesus showing that there is some aspect of hierarchy in the Godhead, the Father, then the Son, then the Holy Spirit (John 14:16-17, 1 Corinthians 15:24-28). How meaningful such a hierarchy is when God is One in essence and purpose is of course worthy of discussion, but it is present within the Scripture. The Athanasian Creed also affirms Jesus having gone into hell, discussed above. These issues, therefore, lead us to question the legitimacy of such a creed.
Conclusion
There are many other creeds, conciliar decisions, and confessions made that denominations hold to, but these three are the most common. What do we learn from
them? We can see that they are not the inspired Word of God, for not one of them comes with any authority from God at all. This is clear in how the wording is changed in them: Luther changes the Apostles Creed to sound less Roman Catholic, and the Roman Catholic and the Eastern Orthodox churches are still divided over the formers addition of and the Son to the Nicene Creed. No one believes that any of these creeds actually go back to the Apostles; they are all additions of men. We must ask the question: why creeds? We see a great emphasis placed on such statements of faith within denominations, and yet the Scriptures never provide us with any explicit examples of them. Granted, many members of denominations who believe in creeds find creedal statements all over the place in the New Testament, but such represent interpretations of the data; we must wonder if they would see these creeds in the text if they themselves did not hold to creeds. Why are creeds even necessary? If they represent in substance the message of the Gospel, are Gods words in the Scriptures not sufficient enough to speak and to which to adhere? If they are not substantively within the Scriptures, but represent our interpretations of various doctrines based upon what the Scriptures say, on what basis can we formulate them into statements and require universal adherence to them? How can we be sure that such statements are approved by God? Creeds, in the end, are entirely unnecessary; adherence to the Word of God as revealed in the Scriptures should be sufficient (2 Timothy 2:15, 2 Timothy 3:16-17). We must remember the words of Paul in Galatians 1:6-9, and always make sure that we hold to the Gospel which he delivered along with the other Apostles: I marvel that ye are so quickly removing from him that called you in the grace of Christ unto a different gospel; which is not another gospel, only there are some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema. As we have said before, so say I now again, if any man preacheth unto you any gospel other than that which ye received, let him be anathema. Let us hold to the true Gospel, delivered to us in the Word of God, and not to the creeds and confessions of men.