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On First Ecumenical Council V Nicaea V 325 year was compiled Nicene Creed. IN 381 year it was expanded and supplemented Second Ecumenical Council V Constantinople, after which it began to be called Niceno-Constantinople.

The works of many outstanding theologians were devoted to the creed; the most famous is the treatise Augustine of Hippo. The first word of the Latin text of the symbol “Credo” (“I Believe”) has become a common noun.

Usage

The Nicene-Constantinople Creed is read (sung) in liturgicalworship services in Orthodoxy (within liturgy of the faithful) and Catholicism (consisting of liturgy of the word), the church recommends involving everyone present in its reading (singing). Symbol included in Book of Common Prayer(English)Anglican Church.

IN Wikisource there are texts on the topic Nicene-Constantinopolitan Creed

Affirms faith

in God the Father, Almighty and Creator;

in Jesus Christ - the consubstantial God the Son, eternally begotten of God the Father, who became incarnate from Virgin Mary and the Holy Spirit, who died for people on the cross under Pontius Pilate and rose again on the third day, ascended into heaven and has glory equal to the glory of God the Father, who will come a second time to judge the living and the dead and will reign forever;

in the giver of life Holy Spirit who spoke through the prophets;

into one holy catholic (catholic) apostolic Church;

to cleanse from sins baptism, performed only once;

into the general resurrection of the dead and new eternal life.

Text

The above text uses verb forms in the first person singular, as is customary in the liturgical practice of the Church; the text adopted at the Council used the first person plural forms (Πιστεύομεν, ὁμολογοῦμεν, etc.)

Traditional Orthodox Church Slavonic text

This edition of the translation was adopted by the Council of the Russian Church in 1654 as a result of mainly stylistic (as well as the removal of the word "true", formerly in the 8th term, which was an incorrect translation of the Greek κύριον) edit of the hieromonk Epiphany (Slavinetsky).

Russian text

I believe in one God, the Father Almighty, Creator of heaven and earth, 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 made, one being with the Father, through whom all things were created;

for us people and for our salvation, he came down from heaven, took flesh from the Holy Spirit and the Virgin Mary and became human,

rose again on the third day according to the Scriptures (prophetic),

and who will come again with glory to judge the living and the dead, whose kingdom will have no end.

And in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father, worshiped and glorified equally with the Father and the Son, who spoke through the prophets.

I confess one baptism for the remission of sins.

I'm waiting for the resurrection of the dead

and the life of the next century. Amen.

Russian Catholic text with Filioque

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, the Only Begotten Son of God, begotten of the Father before all ages, God from God, Light from Light, true God from true God, begotten, unmade, consubstantial with the Father, through whom all things were created.

For the sake of us, people, and for the sake of our salvation, He came down from heaven and became incarnate from the Holy Spirit and the Virgin Mary and became Man;

crucified for us under Pontius Pilate, suffered and buried,

rose again on the third day according to the Scriptures,

ascended into heaven and sits at the right hand of the Father,

He will come again with glory to judge the living and the dead, and His kingdom will have no end.

And in the Holy Spirit, the Lord Life-Giving, from the Father and Son He who comes forth, to whom, together with the Father and the Son, is due worship and glory, who spoke through the prophets.

And into one, Holy, Universal and Apostolic Church.

I confess one baptism for the remission of sins.

I'm waiting for the resurrection of the dead

and the life of the next century. Amen. .

The Creed and the Great Schism of the Christian Church

One of the formal reasons for schism of the Universal Christian Church for Catholic and Orthodox there was an addition to the Nicene-Constantinopolitan Creed filioque.

The Creed and the Schism of the Russian Church

During church reforms patriarch Nikon the text of the translation of the Nicene-Constantinopolitan Symbol, accepted in Moscow until that time, was clarified; Several changes have been made:

From the second member, the previously used conjunction-opposition “a” was removed in the words about faith in the Son of God “born, not made.”

In the seventh clause, the wording “His Kingdom will have no end” was replaced with “His Kingdom will have no end.”

In the third clause, the phrase “incarnate by the Holy Spirit and the Virgin Mary became human” is replaced by “incarnate by the Holy Spirit and the Virgin Mary and became human”

In the eighth clause, the word “true” was excluded from the phrase “And in the Holy Spirit, the true and life-giving Lord, who proceeds from the Father”

In the eleventh term "dead" m" has been corrected to "dead" X";

A few other minor adjustments have been made. Old Believers

the replacements were perceived as an attack on the foundations of faith.

Literature Herzen A. History of the Slavic translation of the creeds.

St. Petersburg, 1884, pp. 57 - 67. Archbishop.Vasily (Krivoshein) Symbolic texts in the Orthodox Church

.

// Theological works, 1968, collection. 4.

Notes Augustine.

"On the Creed" Quote By: Cathechismus Catholicae Ecclesiae 1898 Quote By: Archpriest Master Peter Lebedev.

A guide to understanding Orthodox worship. SPb., Cathechismus Catholicae Ecclesiae 1999 , pp. 10 - 11.

Quote by: o. Stefan Catinel. With the blessing of the head of the Catholic episcopate of Russia, Metropolitan Tadeusz Kondrusiewicz.

Shorter Catechism V Wikisource

, pp. 99 - 100.

A lengthy Christian catechism of the Orthodox Catholic Eastern Church, reviewed and approved by the Holy Governing Synod (adapted edition)

Everything about religion and faith - “do Catholics have a creed” with a detailed description and photographs.

Presentation based on the prayer I Believe using icons and photos from the life of the Catholic Church. From the Creed.

• Film The False Apostles' Creed

  The Prophet Joseph declassifies and sounds all these false creeds. Actually, Catholics profess that the Holy Spirit comes from...

  Rights to the lyrics, translations belong to their authors. All texts and translations are provided for reference.

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  Credo in unum Deum, Patrem omnipotentem, factorem caeli et terrae,visibilium omnium et invisibilium. Et in unum Dominum Iesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia saecula. Deum de Deo, Lumen de Lumine, Deum verum de Deo vero, genitum non factum, consubstantialem Patri; per quem omnia facta sunt. Qui propter nos homines et propter nostram salutem descendit de caelis. Et incarnatus est de Spiritu Sancto ex Maria Virgine, et homo factus est. Crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est, et resurrexit tertia die, secundum Scripturas, et ascendit in caelum, sedet ad dexteram Patris. Et iterum venturus est cum gloria, iudicare vivos et mortuos, cuius regni non erit finis. Et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre procedit. Qui cum Patre et Filio simul adoratur et conglorificatur: qui locutus est per prophetas. Et unam, sanctam, catholicam et apostolicam Ecclesiam. Confiteor unum baptisma in remissionem peccatorum. Et expecto resurrectionem mortuorum, et vitam venturi saeculi. Amen.

  Symbol of Catholic faith

  Creed (Catholic)

  I believe in one God, the Father Almighty, Creator of heaven and earth, everything visible and invisible.

  And in one Lord Jesus Christ, the only begotten Son of God, begotten of the Father before all ages, God from God, Light from Light, true God, begotten of true God, uncreated, of one essence with the Father, and through whom all things were created, who came down from heaven for our sakes, people, and ours for the sake of salvation; incarnate of the Holy Spirit and the Virgin Mary, and became man, and was crucified for us under Pontius Pilate, 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 will come again in glory to judge the living and the dead. ; There will be no end to his reign.

  And in the Holy Spirit, Lord and Life-Giving, who proceeds from the Father and the Son, worthy with the Father and the Son to receive worship and glorification, who spoke through the prophets.

  And into one holy, Christian (catholic) and apostolic Church.

  I confess one Baptism for the remission of sins, I look forward to the resurrection of the dead and the life of the next century. Amen.

  More material on this topic

  NEVER DESPAIR IN A DIFFICULT SITUATION!

  Do Catholics have a creed?

  Is the symbol of the Orthodox faith different from the Catholic one? What exactly?

  On July 16, 1054, in the Hagia Sophia in Constantinople, official representatives of the Pope announced the deposition of Patriarch Michael Cerularius of Constantinople. In response, the patriarch anathematized the papal envoys. Since then, there have been churches that we today call Catholic and Orthodox.

  Let's define the concepts

  Three main directions in Christianity - Orthodoxy, Catholicism, Protestantism. There is no single Protestant church, since there are many hundreds of Protestant churches (denominations) in the world. Orthodoxy and Catholicism are churches with a hierarchical structure, with their own doctrine, worship, their own internal legislation and their own religious and cultural traditions inherent in each of them.

  Catholicism is an integral church, all its constituent parts and all members of which are subordinate to the Pope as their head. The Orthodox Church is not so monolithic. At the moment it consists of 15 independent, but mutually recognizing friends.

  Catholicism and Orthodoxy, like Protestantism, are directions of the same religion - Christianity. Despite the fact that both Catholicism and Orthodoxy belong to Christianity, there are significant differences between them.

  The reason for the split of the Christian Church into Western (Catholicism) and Eastern (Orthodoxy) was the political split that occurred at the turn of the 8th-9th centuries, when Constantinople lost the lands of the western part of the Roman Empire. In the summer of 1054, the Pope's ambassador to Constantinople, Cardinal Humbert, anathematized the Byzantine Patriarch Michael Cyrularius and his followers. A few days later, a council was held in Constantinople, at which Cardinal Humbert and his henchmen were reciprocally anathematized. Disagreements between representatives of the Roman and Greek churches also intensified due to political disagreements: Byzantium argued with Rome for power. The mistrust of East and West turned into open hostility after the Crusade against Byzantium in 1202, when Western Christians marched.

  There is, in fact, only one difference in the Orthodox and Catholic creeds. The Orthodox Creed contains the following statement:

  “I believe. in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father. “.

  In the Catholic Creed this statement goes like this:

  “I believe. in the Holy Spirit, the Life-Giving Lord, who proceeds from the Father and the Son. “

  That is, Orthodox Christians claim that the Holy Spirit comes from the Father, while Catholics claim that the Holy Spirit comes from the Father and the Son. The difference between these statements is very subtle, it is important only at the level of deep theology. But, at the same time, it became one of the reasons for the split between Catholics and Orthodox in the 11th century. Now, when there is more and more talk about rapprochement, theologians on both sides do not consider this difference to be fundamental.

  In modern Catholic theology, the attitude towards the filioque, oddly enough, has changed greatly. Thus, on August 6, 2000, the Catholic Church published the declaration “Dominus Iesus” (“Lord Jesus”). The author of this declaration was Cardinal Joseph Ratzinger (Pope Benedict XVI).

  In this document, in the second paragraph of the first part, the text of the Creed is given in the edition without.

  Although in 1965 the mutual anathemas were lifted.

  The dogmatic difference is known to every Orthodox Christian: firstly, contrary to the decrees of the Second Ecumenical Council (Constantinople, 381) and the Third Ecumenical Council (Ephesus, 431, Rule 7), Catholics introduced the addition of the procession of the Holy Spirit into the 8th clause of the Creed not only from the Father, but also from the Son (“filioque”); secondly, in the 19th century, this was supplemented by the dogma that the Virgin Mary was conceived immaculate (“de immaculata conceptione”); thirdly, in 1870, a new dogma was established on the infallibility of the Pope in matters of the church and doctrine (“ex catedra”); fourthly, in 1950 another dogma was established about the posthumous bodily ascension of the Virgin Mary. These dogmas are not recognized by the Orthodox Church. These are the most important dogmatic differences.

  The church-organizational difference lies in the fact that Catholics recognize the Roman high priest as the head of the Church and the deputy of Christ on earth, while Orthodoxy recognizes one.

  Most people know specifically about the Orthodox faith, but other Christian faiths are practically unknown to them. That is why it is necessary to know how Christianity differs from Catholicism and what they have in common.

  The Catholic faith is also Christianity. Among them there are Orthodox, Catholics and Protestants. But there is no church for Protestants, but there are Orthodox and Catholic churches. All these churches communicate with each other, despite some differences in faith.

  The common saints of Catholics and Christians are: Jesus Christ, Nicholas the Wonderworker, the Virgin Mary, Seraphim of Sarov and Sergius of Radonezh; before the division of churches, Olga was also a common saint.

  The first point is represented by the fact that each of the churches has a different unity. Christians perceive faith and sacrament, but Catholics also need a Pope.

  The second point is represented by the fact that both churches have different concepts of catholicity and universality. It is important for the Orthodox.

  A believer wears a cross according to the rules. But how to choose the right one and not get confused in their diversity? You will learn about the symbolism and meaning of crosses from our article.

  There are a lot of types of crosses and many people already know what not to do with a pectoral cross and how to wear it correctly. Therefore, first of all, the question arises of which of them are related to the Orthodox faith and which are related to the Catholic faith. In both types of Christian religion there are several types of crosses, which need to be understood so as not to be confused.

  The main differences of the Orthodox cross

  The Orthodox and Catholic Church, as we know, are two branches of the same tree. Both of them revere Jesus, wear crosses around their necks and make the sign of the cross. How are they different?

  The final division of the United Christian Church into Orthodoxy and Catholicism occurred in 1054. However, both the Orthodox and Roman Catholic churches consider themselves only “one holy, catholic (conciliar) and apostolic Church.”

  First of all, Catholics are also Christians. Christianity is divided into three main directions: Catholicism, Orthodoxy and Protestantism. But there is no single Protestant Church (there are several thousand Protestant denominations in the world), and the Orthodox Church includes several Churches independent of each other.

  Besides the Russian Orthodox Church (ROC), there is the Georgian Orthodox Church, Serbian Orthodox Church, Greek Orthodox Church, Romanian Orthodox Church, etc.

  The Orthodox Churches are governed by patriarchs.

  The unity of believers in Christianity was finally broken in 1054. This date is the time of formation of the Eastern Orthodox Church and the Western Catholic Church. The moment of division of universal faith is reflected in the various creeds of the West and the East.

  Orthodoxy

  For Orthodox Christians, the head of the church is Jesus Christ. Here the territorial division into independent local churches is preserved, which may have their own characteristics in the field of canonical issues and rituals. The Orthodox Church includes seven ecumenical councils.

  The acceptance of new members into the church occurs three times, in the name of the Holy Trinity, through the sacrament of baptism by immersion in water. Every new member.

  The struggle between Catholicism and Orthodoxy Dogmatic differences between Orthodoxy and Catholicism Canonical differences between Catholics and Orthodox The mutual influence of religions on each other

  Christianity is the most widespread religion in the world, with a huge number of followers. Meanwhile, not all adherents of Christianity find a common language with each other. Over the centuries, certain traditions of Christianity were formed, which varied depending on geography. Today there are three main directions of Christianity, which, in turn, have separate branches. Orthodoxy has taken hold in the Slavic states, however, the largest branch of Christianity is Catholicism. Protestantism can be called an anti-Catholic branch.

  The struggle between Catholicism and Orthodoxy

  In fact, Catholicism is the original and most ancient form of Christianity. The politicization of church power and the emergence of heretical movements led to a split in the Church.

  The key dogmatic divergence between the Orthodox and Catholic churches is the “filioque” (Latin filioque - “and the Son”) - an addition to the Latin translation of the Creed, adopted by the Western (Roman) Church in the 11th century in the dogma of the Trinity: the procession of the Holy Spirit not only from God the Father, but “from the Father and the Son.”

  Pope Benedict VIII included the term “filioque” in the Creed in 1014, which caused a storm of indignation on the part of Orthodox theologians.

  It was the “filioque” that became the “stumbling block” and caused the final division of the churches in 1054.

  It was finally established at the so-called “unification” councils - Lyon (1274) and Ferrara-Florence (1431-1439).

  In modern Catholic theology, the attitude towards the filioque, oddly enough, has changed greatly. Thus, on August 6, 2000, the Catholic Church published the declaration “Dominus Iesus” (“Lord Jesus”). The author of this declaration was Cardinal Joseph Ratzinger (Pope Benedict.

  What is the difference between the Orthodox faith and the Catholic faith?

  Hello, our dear visitors!

  One of the visitors to the Pravoslavie.ru portal asked the priest the following question:

  Father, please answer, what are the conceptual differences between our faith and the Catholic faith and their consequences in the canon of Orthodox life, prayer and deeds? Thank you!

  Hieromonk Pimen (Tsaplin) answers:

  Dogmatic deviations of Roman Catholics:

  a) Doctrine of the Holy Spirit:

  And in the Holy Spirit, the Life-Giving Lord, Who proceeds from the Father - this is what Christ Himself taught to us, His Church, this is what the self-witnesses of the Word, the Apostles, testified to, and confirmed the Ecumenical Councils.

  Since the 11th century, the Roman Catholic Church has confessed that the Holy Spirit “proceeds from the Father and the Son”: c.

  I am sure that the majority do not understand the difference between these confessions, but only know that Orthodoxy is ours, and everything else is wrong.

  They differ in many ways. For example, Catholics emphasize the meaning of Christ’s mystical words in anaphora instead of epiclesis, which, as you understand, is completely unforgivable. Many had their heads torn off for less.

  But if we list the differences that not only you, but also we can understand, then perhaps the following can be considered the main ones.

  1. Catholics venerate the Virgin Mary precisely as a Virgin, while Orthodox Christians see her primarily as the Mother of God. In addition, Catholics are confident that the Virgin Mary was conceived just as immaculately as Christ. Catholics also believe that she was ascended alive into heaven, and the Orthodox even have an apocryphal story about the Dormition of the Virgin Mary, so that no one would doubt: this worthy lady died, like everyone else.

  In the CIS countries, most people are familiar with Orthodoxy, but know little about other Christian denominations and non-Christian religions. Therefore, the question: “What is the difference between the Catholic Church and the Orthodox Church?” or, more simply, “the difference between Catholicism and Orthodoxy” - Catholics are asked very often. Let's try to answer it.

  First of all, Catholics are also Christians. Christianity is divided into three main directions: Catholicism, Orthodoxy and Protestantism. But there is no single Protestant Church (there are several thousand Protestant denominations in the world), and the Orthodox Church includes several Churches independent of each other.

  Besides the Russian Orthodox Church (ROC), there is the Georgian Orthodox Church, Serbian Orthodox Church, Greek Orthodox Church, Romanian Orthodox Church, etc. The Orthodox Churches are governed by patriarchs, metropolitans and archbishops. Not all Orthodox Churches have communion with each other in prayers and sacraments (which...

  How does Orthodoxy differ from Catholicism?

  Orthodoxy differs from Catholicism, but not everyone can answer the question of what exactly these differences are. There are differences between churches in symbolism, ritual, and dogma.

  Various crosses

  The first external difference between Catholic and Orthodox symbols concerns the image of the cross and crucifixion. If in the early Christian tradition there were 16 types of cross shapes, today a four-sided cross is traditionally associated with Catholicism, and an eight-pointed or six-pointed cross with Orthodoxy.

  The words on the sign on the crosses are the same, only the languages ​​in which the inscription “Jesus of Nazareth, King of the Jews” is written are different. In Catholicism it is Latin: INRI. Some Eastern churches use the Greek abbreviation INBI for the Greek text.

  On February 11, Patriarch Kirill of Moscow and All Rus' begins his first pastoral visit to the countries of Latin America, which will last until February 22 and will cover Cuba, Brazil and Paraguay. On February 12, at the Jose Marti International Airport in the Cuban capital, the head of the Russian Orthodox Church will meet with Pope Francis, who will make a stop on his way to Mexico. The meeting of the primates of the Russian Orthodox and Roman Catholic churches, which has been in preparation for 20 years, will take place for the first time. As Vladimir Legoida, Chairman of the Synodal Department for Church Relations with Society and the Media, noted, the upcoming historic meeting is caused by the need for joint action in matters of assistance to Christian communities in the countries of the Middle East.” Although many problems between the Russian Orthodox Church and the Roman Catholic Church remain unresolved, the protection of Middle Eastern Christians against genocide is a challenge that requires urgent joint efforts,” Legoida said. According to him, “the exodus of Christians from the countries of the Middle East.

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  Catholic prayer - Creed

  MP3 title: Symbol of faith

  Executor: catholic prayer

  Credo in unum Deum, Patrem omnipotentem, factorem caeli et terrae,visibilium omnium et invisibilium. Et in unum Dominum Iesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia saecula. Deum de Deo, Lumen de Lumine, Deum verum de Deo vero, genitum non factum, consubstantialem Patri; per quem omnia facta sunt. Qui propter nos homines et propter nostram salutem descendit de caelis. Et incarnatus est de Spiritu Sancto ex Maria Virgine, et homo factus est. Crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est, et resurrexit tertia die, secundum Scripturas, et ascendit in caelum, sedet ad dexteram Patris. Et iterum venturus est cum gloria, iudicare vivos et mortuos, cuius regni non erit finis. Et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre Filioque procedit. Qui cum Patre et Filio simul adoratur et conglorificatur: qui locutus est per prophetas. Et unam, sanctam, catholicam et apostolicam Ecclesiam. Confiteor unum baptisma in remissionem peccatorum. Et expecto resurrectionem mortuorum, et vitam venturi saeculi. Amen.

Latin cross

The Latin cross (lat. Crux immissa, Crux capitata) is a cross in which the transverse line is divided in half by a vertical line, and the transverse line is located above the middle of the vertical line. It is usually associated with the crucifixion of Jesus Christ, and thus with Christianity in general.

Before Jesus, this symbol denoted, among other things, the staff of Apollo, the sun god, son of Zeus; such a symbol was often minted on ancient Greek coins.

Since the fourth century AD, the Latin cross has become what it is associated with today - a symbol of Christianity. Today it is also associated with death, guilt (carrying the cross), in addition - with resurrection, rebirth, salvation and eternal life (after death). In genealogy, the Latin cross indicates the death and date of death. In Russia, among Orthodox Christians, the Latin cross was often considered imperfect and was contemptuously called “kryzh” (from Polish krzyz - cross, and associated with kryzhit - to circumcise, chop off).



Crucifixion

Latin cross depicting the crucified Christ. The Crucifixion is an image of the death of Christ, His acceptance of the will of the Father who sent Him. When Christ is on the crucifixion with his eyes closed, the cross is called “Dead Christ”; with his eyes open, it is called “Christ in Agony”. When Christ is depicted dressed with a crown on his head, the cross is called the “Crucifixion of Christ the King.” Initially, such crosses were decorated with precious stones and meant victory, and the lamb under or above the cross symbolized “He who will take away the sins of the world.” Located above the altar. Among Catholics, a crucifix can be found in homes and hospitals, and Protestant sailors wore crucifix tattoos on their backs because they believed that evil would not touch them if they met the Face of Christ.

This cross was also called the “long cross”. The priests marked with it the place where they needed to cross themselves. It is also called a “dagger” or “obelisk”.






Cross of St. Peter

The Cross of Saint Peter (also known as the inverted cross) is a regular Latin cross (depicted in accordance with Roman Catholic tradition) inverted 180 degrees. Since the 4th century, the cross of St. Peter has been one of the symbols of St. Peter, who, according to church tradition, was crucified head down in 67 AD. during the reign of Emperor Nero in Rome.

The origin of this symbol is associated with the church tradition that the Apostle Peter was crucified on the cross upside down at his own request, because he considered himself unworthy to die the same death as Jesus Christ died. Due to the fact that Peter is considered the founder of the Catholic Church, this symbol is depicted on the throne of the Pope. For example, during his visit to Israel, Pope John Paul II sat on a throne with a cross carved into the back

It is believed that the main symbol of Christianity in an inverted form is an anti-Christian or anti-religious symbol. Because of this, the inverted cross has become widespread in modern popular culture, primarily as a symbol of Satanism. Along with the inverted pentagram, the inverted cross is often used by black metal musicians. In popular culture, including films such as The Exorcism of Emily Rose and The Omen, the Supernatural series, the inverted cross is often shown as a symbol of Satan.

In any case, in Roman Catholicism, the cross of St. Peter is not considered a satanic symbol. However, an inverted crucifix conveys a sense of extreme disrespect for the Christian religion and can be used to represent the forces of Satan. The differences between St. Peter's cross and an inverted crucifix are sometimes obscured, leading to confusion about the acceptability of each symbol. Similar confusion arose after the aforementioned papal visit to Israel. A photograph of the pope sitting on a throne with the cross of St. Peter circulated on the Internet and was often used in attempts to "prove" that the Catholic Church is associated with Satanism and the Antichrist.



Cross of Lorraine

The Cross of Lorraine (French Croix de Lorraine, sometimes “Angevin cross”, French Croix de Anjou) is a heraldic figure that is a cross with two crossbars. The name comes from Lorraine, a region on the border of France and Germany, whose symbol is the cross of Lorraine.

The Cross of Lorraine is similar to the Patriarchal Cross, however, on the Patriarchal Cross the crossbars are usually located in the upper part of the cross, and the upper crossbar is shorter than the lower one. The Lorraine cross can be depicted with two crossbars of equal length; Moreover, they can be located not only in the upper part of the figure. This cross is also the cross of the Greek Orthodox Church. It was used, for example, in the Middle Ages in Belarus and is often found there today.

The cross got its name from Lorraine, a province on the border of France and Germany. In the Middle Ages, this province was an independent principality. In the crusade in 1099, Jerusalem was taken and the victory was dedicated to the prince of Lorraine.

There are a number of versions of the appearance of a cross with two crossbars in Lorraine. One of them connects it with the name of the Lorraine king Zwentibold (Frankish pronunciation of the Slavic name Svyatopolk), who reigned in 895-900. He was the illegitimate son of the German emperor Arnulf of Carinthia and the godson of the king of the Great Moravian state Svyatopolk I (it was in his honor that Zventibold received his name). This version was not widely used - primarily because, although the connections between Lorraine and the Great Moravian Empire are undoubted, there is no evidence of the use of this form of cross in Lorraine at that time.

The most common version identifies the origin of the cross in the heraldic practice of Louis I, Duke of Anjou (1356-1360). At the same time, the cross acts as a symbol of the relic - the “True Cross”, which came to France much earlier. Tradition connects this relic with the name of the Latin Patriarch of Constantinople Gervasius (who died in 1219), from whom it came to Thomas, Bishop of Ierapetra (on the island of Crete), he sold it in 1241 to Jean Alluis, and Jean Alluis sold it to the abbey in 1244 Boissier to Anjou. Here the cross becomes one of the relics of the Angevin dynasty, and since Louis I is used as one of its dynastic symbols - in particular, on banners, coins, etc.

René of Anjou made the six-pointed cross his personal emblem, and his grandson, René II of Lorraine, used the six-pointed cross at the Battle of Nancy (1477) against Charles the Bold, Duke of Burgundy, as a distinctive sign, in contrast to Burgundy's St. Andrew's cross. It was from this time that the cross received the name “Lorraine” and, in particular, ended up on some city coats of arms. It is also worth noting that the Dukes of Lorraine used the six-pointed cross as an auxiliary element of their personal coats of arms.



Papal cross

The Papal Cross or Ferula (lat. ferula) is a symbol of papal ministry. As a material cross, it was carried before the Pope in processions or used by him as his pastoral staff. A variation of the Latin cross, but with three crossbars.

The crossbars denote the papal triple rule as the supreme priest, the supreme teacher and the chief shepherd. They also symbolize the idea that the Pope, as God's representative on Earth, is co-ruler of the three kingdoms: heavenly, earthly and infernal. The number 3 is also considered divine in some cultures. Sometimes this cross is called a Western triple cross.

Jerusalem cross

The Crusader Cross features five gold crosses on a silver background. It is believed that the cross was taken as a coat of arms by the Norman conqueror Godfried of Bouillon. After the liberation of Jerusalem from Muslim rule (1099, First Crusade), Godfrey of Bouillon, having become the ruler of Jerusalem, in his words, “could not accept the golden crown where Christ accepted the crown of thorns,” renounced royal dignity and accepted the title “Guardian and Defender Holy Sepulcher." However, in reality the cross depicted is the “Cross of Jerusalem” (“Jerusalem Cross”). The “Crusader Cross” is most often a red (scarlet) equilateral cross or with a longer vertical part and a shorter transverse) straight cross on a white or any other background, which was the distinctive sign of a participant in the Crusades.

There is an opinion that the tradition of European award orders, many of which also have the shape of crosses, comes from precisely these “Crusader stripes”, which were worn and proud of by the soldiers who returned from the East.

A modified red cross is a symbol of the Order of the Holy Sepulcher, as well as other spiritual and military monastic orders, in particular the Order of the Temple of Solomon (Templars).

The Crusader cross (or Jerusalem cross) is often used on altar covers. The big cross is a symbol of Christ, four small ones are a symbol of the 4 Apostles, the authors of the four Gospels, spreading the teaching to all four corners of the world. One of the variants of the Jerusalem cross is depicted on the flag of Georgia.

Five crosses combined into one symbol can symbolize the wounds of Christ that He received during the Crucifixion.

Also, the Jerusalem Cross can symbolize the Christian relics found in the Holy Land (Palestine and neighboring countries) - 4 nails with which the Body of Christ and the Crucifixion Cross itself were nailed (at least this is the meaning that was attached to the Jerusalem Cross in the period before the Crusades.

To the question, what is the difference between the Orthodox and Catholic Creed? given by the author Peter Russian the best answer is the difference is that Catholics added “and from the Son” to the Creed, although the Holy Spirit comes only from the Father.

Answer from European[active]
Trouble after problem - we bought a gelding, but he was a bummer!




Answer from Hair[guru]
In small details




Answer from Re-throw[guru]
All faiths have the same symbol of faith and it is called “Nicene-Constantinopolitan”...By this symbol of faith the congregation is determined: is it a church or a sect...




Answer from Pseudo him[guru]
Answer: --> "Catholic Creed" --> in a new browser window: "Orthodox Creed" --> aaaand....good luck and careful reading.




Answer from Modest_Helen[guru]
Orthodoxy does not accept the Latin formulation of the Nicene-Constantinopolitan Creed with the filioque, which speaks of the procession of the Holy Spirit not only from the Father, but also from the Son (Filioque).
I believe in one God, the Father Almighty, Creator of heaven and earth, 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 made, one being with the Father, through whom all things were created;
for us people and for our salvation, he came down from heaven, took flesh from the Holy Spirit and the Virgin Mary and became human,

rose again on the third day according to the Scriptures (prophetic),

and who will come again with glory to judge the living and the dead, whose kingdom will have no end.
And in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father, worshiped and glorified equally with the Father and the Son, who spoke through the prophets.

I confess one baptism for the remission of sins.
I'm waiting for the resurrection of the dead
and the life of the next century. Amen.
Russian Catholic text with Filioque
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, the Only Begotten Son of God, begotten of the Father before all ages, God from God, Light from Light, true God from true God, begotten, unmade, consubstantial with the Father, through whom all things were created.
For the sake of us, people, and for the sake of our salvation, He came down from heaven and became incarnate from the Holy Spirit and the Virgin Mary and became Man;
crucified for us under Pontius Pilate, suffered and buried,
rose again on the third day according to the Scriptures,
ascended into heaven and sits at the right hand of the Father,
He will come again with glory to judge the living and the dead, and His kingdom will have no end.
And in the Holy Spirit, the Life-Giving Lord, who proceeds from the Father and the Son, to whom, together with the Father and the Son, befits worship and glory, who spoke through the prophets.
And into one, Holy, Universal and Apostolic Church.
I confess one baptism for the remission of sins.
I'm waiting for the resurrection of the dead
and the life of the next century. Amen.




Answer from White Cook o[guru]
They have an addition, which we Orthodox consider heresy - (in parentheses)
Dominum et vivificantem, qui ex Patre (Filioque) procedit.




Answer from Father Moisha[guru]
currency...




Answer from Alter ego[guru]
And in the Holy Spirit, the Lord, the Life-Giving One, who proceeds from the FATHER AND THE SON, to Whom together with the Father and the Son belongs worship and glory, Who spoke through the prophets.
And in the Holy Spirit, the Lord, the giver of life, who proceeds from the FATHER, worshiped and glorified equally with the Father and the Son, who spoke through the prophets.
The essence of who the Holy Spirit comes from. Although the Orthodox cannot claim that the Spirit comes only from the Father. The Catholics just had to add (clarify) when there was a fight against heresy




Answer from +Sasha+[guru]
Filioque - was added in 589 to the Creed in the local church in Toledo (Spain). Emperor Charlemagne, with his authority, introduced this increase in Rome - only in the 11th century. This addition was made to the Catholic Creed without convening an Ecumenical Council, which contradicts all the rules of the Church, since any addition to the Creed can only be made by an Ecumenical Council.
This dogma of the Catholic Church is against the word of God, since the Apostle John (15, 26) quotes the words of Christ: “When the Comforter comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father. He will testify about Me."
Thus, we see, in its main features, that it was the Orthodox Church that has invariably and completely preserved the purity of Christ’s teaching.
Amen.
Father Alexander Elchaninov.




Answer from Neopalimo[guru]
LECTURE NOTES "ABOUT THE FILIOQUE"
Deacon Andrey Kuraev
Differences between Christian denominations
The Truth of Orthodoxy
N. A. Berdyaev
Orthodoxy. Essays on the teachings of the Orthodox Church
Archpriest Sergius Bulgakov
Tradition. Dogma. Ritual
prof. A. Kuraev
Christian denominations and historical eras
prof. A. Kuraev
Conversation about Catholicism and Orthodoxy
About renovationism, ecumenism and...
About the filioque
prof. A. Kuraev
Conclusions on the primacy of the popes
Ignatius Dellinger
What is Orthodoxy?
Peter A. Borits
What is the main difference
prof. A. Kuraev
Protestantism
Protestants about Orthodoxy
prof. A. Kuraev
Heart surgery or from Baptists to Orthodoxy
Vadim Akentyev
Orthodoxy - Protestantism. Touches of controversy
---
ABOUT ORTHODOXY AND CATHOLICITY.
Prof. Ivan Alexandrovich Ilyin. 1950
"This opposition of two confessions
is found in everything."
Prof. Ivan Alexandrovich Ilyin
link

Articles of faith- short formulas adopted by the church, with the help of which believers confess their faith; often also called credo after the first word of many of them (lat. credo- “I believe”).

The designation of a religious formula with the word “symbol” (lat. symbolum, Greek σύμβολον) was recorded from the 3rd century. (Cyprian of Carthage, Firmilian of Caesarea). Previous authors in this meaning used the words πίστις (“faith”), μαθήμα (“teaching”), regula fidei(“rule of faith”), κανόν τής άληθέιας or regula veritatis(“rule of truth”), sacramentum(“sacrament”), etc. There are various explanations for this use of the word “symbol”; The most significant in the history of theology is the interpretation of S.v. as an identification mark between believers or between a believer and God (see Art. Symbol), dating back to Rufinus of Aquileia and Augustine.

Examples of short confessional formulas are given in the NT. These formulas are mainly worn Christological character: “Jesus is Lord” (cf. 1 Cor 12:3); “Jesus is Lord, and God raised Him up” (cf. Rom 10:9); “Jesus is the Son of God” (cf. 1 John 4:15); “Jesus is the Christ” (cf. Mark 8:29). More detailed formulas are given in 1 Cor 8:6; 15, 3-7; 1 Tim 3:16. Historically, the pronouncement of confessional formulas was associated with baptism: before being baptized and becoming a member of Christ. communities, an adult had to testify to his faith (cf. Acts 8:36-38).

Subsequently, in accordance with n.-z. the injunction to baptize in the name of the Father, Son and Holy Spirit (cf. Mt 28:19), replaced the Christological ones ternary formulas for the baptismal confession of faith, the structure of which corresponds to the expression of faith in the three Persons of the Divine Trinity. Tertullian and Irenaeus of Lyons testify that at the end. II century the newly baptized person was asked whether he believed in God the Father, in the Son of God Jesus Christ and in the Holy Spirit; Each time he had to answer: “I believe.” Thus, the confession of faith had dialogical form of a series of questions and answers. Traditio apostolica(Apostolic Tradition usually attributed to Hippolytus of Rome, c. 215) gives the text of such a trinitarian dialogical confession, used in the Roman Church (DH 10). This confession represents one of the earliest forms of the widespread in Western Europe. Church of the S.V., later known as Apostles' Creed and is still widely used not only at baptism, but also in the Liturgy of the Hours, in catechisms and in everyday prayers.

The development of the institute of preparation for catechumenate baptism led in the 4th century. to the appearance of S.v. in a declarative form, through which the baptized person expressed his faith independently, without leading questions. Upon entering the 2nd stage of the catechumenate, which has the character of more direct and more intensive preparation, the bishop informed the candidates preparing for baptism of the S.V. during a special ceremony traditio symboli(“character transmission”). In the future, catechumens had to learn S.v. by heart, and the bishop successively explained to them all its parts. On the eve of baptism, candidates pronounced the S.v. during a ceremony called redditio symboli(“return character”).

The ancient S.V., having a number of common elements, differed in different local Churches. General Church the text of the confession of faith was first adopted at the First Council of Nicaea in order to express the church. position regarding the Arian heresy. Adopted by this council, S.v. was later modified by the First Council of Constantinople (namely, supplemented by a detailed doctrine of the Holy Spirit - against pneumatomachob) and formed the basis of the so-called Nicene-Constantinople Creed. The first surviving document containing the text Nicene-Constantinople Creed, are the documents of the Council of Chalcedon (451). Modern opinions researchers about the origin of this S.v. They diverge greatly: it is unclear to what extent it is connected with the St. century adopted at the Council of Nicaea; Are these S.v. based? and S.v. Council of Nicaea previous local baptismal S.v.; has this S.V. been accepted? in contrast to pneumatomachs or, on the contrary, became the starting point in disputes with pneumatomachs at the cathedral; whether I proclaimed Constantinople. Cathedral given S.v. or only used it at the baptism that took place during the council.

Nicene-Constantinople Creed in the 2nd half. V century quickly received the role of baptismal S.V. in Constantinople and its environs; in Rome it was introduced into the rite of baptism, apparently in the 7th century. Monophysite Bishop of Antioch. Peter ok. 480 entered reading Nicene-Constantinople Creed into the Divine Liturgy, apparently trying to show his loyalty to the church. tradition that preceded the Council of Chalcedon. OK. 515 Constantinople. Patr. Timothy I introduced the reading of this St. century. during the Divine Liturgy also in Constantinople (at this time the Acacian schism was still ongoing). In 568 imp. Justin II approved such reading as mandatory. Byzantine in liturgy. rite of S.v. read after the kiss of peace and before the anaphora.

In the West The Church's decision to introduce this St.v. The mass was first adopted at the Third Council of Toledo in 589, which was associated with the conversion of King Reccared from Arianism to Catholicism. faith. In Spain, S.v., in contrast to the Byzantines. custom, read after the anaphora before the Lord's Prayer. Under the influence of Spain, the practice of reading S.v. at mass in the 7th-8th centuries. spread widely in the British Isles, and then in continental Europe thanks to the activities of the Irish. missionaries. At the same time, S.v. began to be read after the Gospel. In Rome, reading S.v. it was accepted at mass only in the 11th century. In the West Churches of the S.v. traditionally read at mass only on Sundays and ch. holidays. In accordance with the purpose of instructing the people in the faith at the Mass of S.v. was read by all the people for a long time; melodic design S.v. also arose later than other parts of the Mass (see Credo).

Given in the canons of the Third Council of Toledo lat. text by S.v. contains the word Filioque(“and from the Son”): we are talking about the procession of the Holy Spirit from the Father and the Son, while the Greek. text by S.v. mentioned only the procession of the Holy Spirit from the Father; this addition, together with the very practice of reading S.v. at mass, gradually spread throughout the West. Church and became the topic of centuries-old polemics with the East. Christians.

After the liturgical reform of 1969 at the Mass of Lat. ritual instead Nicene-Constantinople Creed in certain circumstances can be read Apostolic Creed.

In addition to these two S.v. in zap. traditions have been preserved by the so-called Afanasiev's Creed, arose, apparently, in the South. Gaul in the 2nd half. V century This S.V., expounding in great detail the doctrine of the Trinity and, perhaps, representing a rhythmic paraphrase of the text from the treatise De Trinitate(1, 4, 7) by Augustine, was never used at baptism, but was read primarily during the Liturgy of the Hours. Liturgist. the reform significantly limited the use of this S.v. in the worship of the Catholic Church, but it continues to occupy an important place in many. protest, directions, incl. in Anglicanism (Church of England) and Lutheranism; it is also included in the liturgical books of the Orthodox Church. Churches.

Over the centuries, the Catholic Church has adopted a number of new confessional formulas, including basic. provisions of the ancient S.V., but applying them to the new ones. situations (for example, in connection with the emergence of new heresies or the reunification of Christians who were previously in schism). This includes, in particular, S.v. Leo IX (1053), Firmiter(1215), Confession of Michael Paleologus(1267), decrees of the Ferraro-Florence Council for the Greeks, Armenians (1439) and Jacobites (1442), Confession of the Council of Trent(1564), “anti-modern oath” (1910), etc. Religious texts directed against the Catholic Church. or protest, trends, amounted to some Orthodox. hierarch: Constantinople. Patriarchs Gennady II (1455-56), Jeremiah II (1576, 1579, 1581) and Cyril I Lucaris (1629, 1633), Alexander, Patr. Mitrofan Kritopoulos (1625, 1636), Metropolitan of Kiev. Peter Mogila (1640), Jerus. Patr. Dositheus (1672), Moscow Metropolitan. Filaret (1823, 1827) and others. A number of directions in Protestantism have their own confessional documents (these are Augsburg Confession of Faith in Lutheranism, Gallican, Belgic, Second Helvetic and Westminster Confessions in Calvinism, 39 articles in Anglicanism, etc.), while others (for example, Methodists, Quakers) do not consider it necessary to c.-l. authoritative rules of faith.

In 1967, on the occasion of the 1900th anniversary of the martyrdom of St. Peter and Paul Pope Paul VI promulgated Creed of the People of God- paraphrase Nicene-Constantinople Creed, containing theological clarification of various provisions in order to provide guidance to modern times. Christians in faith and prayer.

During the revival of the multi-stage catechumenate in the Catholic Church in The rite of Christian initiation of adults(1972) the ancient customs of transferring and returning S.v. were restored, and can be used as Apostolic, so and Nicene-Constantinople Creed.

When performing baptism, S.v., according to ancient tradition, is used in a dialogical form of questions and answers; In the case of an infant's baptism, the faith is confessed on his behalf by his parents and successors. The same dialogical form is used at the Easter Eve Mass for the renewal of baptismal vows.

A. Gorelov

Source: Catholic Encyclopedia. M., 2011. T 4. P. 767-770.