Nicene Soteriology, Autumn 2007

We believe in God the Lord and Savior

By William H. Lazareth

This is the fourth of eight articles on the Trinitarian foundations of the Christian faith. In these essays, our attention focuses on the Biblical revelation supporting the adoration and praise of the Holy Trinity: one God, Father, Son, and Holy Spirit. The doctrine of the Trinity was only later approved by universal councils as the official dogma of the Church.

The documentation in these essays, in condensed and excerpted form, is mostly derived and simplified from the original ecumenical convergence texts produced over decades by the Faith and Order Commission of the World Council of Churches. These are specifically: "Confessing the One Faith: An Ecumenical Explication of the Apostolic Faith as it is Confessed in the Nicene-Constantinopolitan Creed" (No. 153, 1991), and "Baptism, Eucharist and Ministry" (No. 111, 1982).

Explicating the Text of the Creed: "For our sake ..."

From the time of the earliest New Testament witness and throughout subsequent centuries, the Church has confessed that Jesus Christ suffered and was crucified for us. He atoned for our sin. The theological significance and focus of this confession is indicated by the key phrase "for our sake." These Creedal words point to the decisive saving event, which comprehends in its scope all human beings. Such confession is made on the basis of the crucified Lord Christ's victorious and vindicating resurrection.

The Lord in whom Christians believe is the atoning Christ present among them as God’s personal Word, in baptism, in the Eucharist, and in the liturgical and missional life of the Church. It is Jesus Christ present who allows Christians to accept and offer forgiveness, to love and to bless each other, and also to pray. Christians would have no hope in this world of death and hatred, were it not for the suffering Christ, the Risen One alive in their midst (cf. Gal. 2:20 f.; Col. 3:1-14).

A Creedal confession acknowledging Jesus Christ as "one Lord and Savior" is rooted in his resurrection from the dead by God's direct Almighty power. The resurrection confirms the life and deeds of Jesus as the eternal Word of God who is personally and lovingly embodied "for us and for our salvation." There are many authorities and powers in the world, but Christians confess Christ alone as the one and only Lord, in the same way as they believe in "one God, the Father, from whom are all things and for whom we exist" ( I Cor.8:6).

Explicating the Text of the Creed: "... he was crucified under Pontius Pilate; he suffered and was buried."

In its representation of the death and resurrection of Jesus Christ, the Nicene Creed follows one of the oldest creedal formulae found in the New Testament: "Christ died for our sins ... was buried, was raised on the third day in accordance with the scriptures" (I Cor. 15:3-4). The notion of Christ's death for our sake, i.e., for our sins, occurs especially in the Pauline epistles (Rom.3:25; 5:8; 6:6-7; 8:32; II Cor. 5:15, 18-21; Gal. 1:4; 2:20; 3:13; Eph. 2:13, 16), as well as throughout the rest of the New Testament.

This creedal understanding is at the heart of the most ancient tradition of the Eucharistic words in public worship. The affirmation of Christ's death as vicarious also explains the importance given to Isa.53 in the New Testament and early Christian literature.

The notion of vicariousness is intimately linked with that of sacrifice, as is evident from the same Isa. 53. Christ's death as sacrifice is attested already in Paul (Rom.3:24f.; I Cor.5:7; and II Cor. 25:21). In I Pet .1:18f., the crucified Christ is likened to a sacrificial lamb. This Old Testament notion becomes central in the Johannine writings (John 1:29); Rev.5:6). On the other hand, the aspect of voluntariness in Christ's sacrifice (Gal. 1-4; 2:20; Phil. 2:7) may also have been behind the view of Jesus Christ as high priest (John 17; Heb. 6-10).

Systematically, one cannot fail to note the precedence given to the crucifixion in the Nicene Creed. One need only compare the words, "he suffered under Pontius Pilate, was crucified, died, and was buried" of the Apostles' Creed, to "For our sake he was crucified under Pontius Pilate; he suffered and was buried" of the earlier Nicene Creed. In the Nicene Creed, Christ's death is not mentioned, and his suffering is referred to after the crucifixion.

The practical equation in Christian traditional terminology of Christ's crucifixion and his death is chiefly due to the proclamation of St. Paul. In the Pauline epistles, Christ's crucifixion is another way to speak of his atoning death (Eph. 2:16; Col. 1:20; 2:13f.); dying with Christ is expressed through being crucified with him (Rom.6:6; Gal.2:20). Even more: the "cross of Christ" is another name for Paul's gospel itself (I Cor. 1:13, 17-18, 23; 2:2; Gal.3:1; 6:12; Phil. 3:18). Consequently, the "cross" is another evangelical expression for the new reality (Gal.614; also 5:24) which is otherwise called the "new creation" (II Cor. 5:17).

The reason for the connection between "cross" and "gospel" is not the horrible suffering bound to the crucifixion, but rather the "shamefulness" associated therewith in the Roman world. Indeed, the cited "scandal" of Paul's gospel is the cross (Gal. 5:11; I Cor. 1:23; see also Phil. 2:8). Paul does not even shy away from quoting Scripture itself to say that Christ became a "curse" in his death by crucifixion (Gal.3:13). Yet, it is this very death on the cross that secured us the blessing of Abraham (4.14), which is nothing else than the gospel itself (v.8.).

This notion of shame seems also to be present in the Synoptic gospel tradition, as found in Mark 8:31-39/Luke 9:22-27, which deal with Jesus' first introduction of his apostles to the idea of his death. His foretelling of his death is followed by the invitation that his followers carry their own cross, as well as warning that "whoever is ashamed of me ... of him will also be ashamed the Son of Man ...." The same connection between cross and shame occurs unexpectedly in Heb.12:2, in a context where the Christians are asked to follow the example of Jesus (vv. 1-3).

In John, the meaning of Jesus' crucifixion is taken one step further. It is not only the way to his glorification (Phil.2:8-11); rather his ascending on the cross is actually equated with his ascending into glory (3:13-15; 8:21-30; 12:27-34). This is in accord with John's Word (Logos) theology: Jesus himself is "the resurrection and the life" (11:25; see 1:4).

Jesus' suffering was clearly central to the Church's earliest Christologies. This can be seen in the detailed traditions concerning his last days in Jerusalem. The suffering of the Messiah was scandalous (see Judas' reaction), since the Messiah, by definition, is the overcoming and victorious one.

This explains why the "Holy Week" tradition in the earliest gospel, Mark, is presented against the background of the profound Ps. 22. The choice was perfect since such an approach

• gives weight to Jesus' sufferings (Ps. 22:12-18);
• indicates that these sufferings are ultimately for the sake of others (vv. 22-28);
• foresees the ultimate victory after the forsakenness (vv. 24, 31); and
• allows the reading that the sufferings were willed by God and were an integral part of God's salvific economy (vv. 1-8; 27-31).

Finally, the mention of Jesus' burial was part of the earliest confessions (I Cor.15:4), and was rendered in detail in the Gospels (Matt. 27, Mark 15, Luke 23, and John 19). The reason is at least twofold: a) Jesus did indeed die (“under Pontius Pilate”); his death was not only apparent; and b) his resurrection was a divine action (Acts 2:32; Rom. 1:4). Both aspects are entwined in the very old and central tradition of Christ's "empty tomb."

Explicating the Text of the Creed: "On the third day he rose from the dead 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."

In its presentation of the exaltation of Christ as a sequence of resurrection, ascension and sitting at the right hand of the Father, this section of the Nicene Creed is particularly indebted to the account in Luke/Acts, which became the dominant view in the early Church.

The Biblical Witness

The Creed's statements in this section consist almost entirely of direct and indirect quotations from New Testament texts. The purpose of this selection of central Biblical affirmations must be seen in light of the original use of the creeds in baptism, i.e., in the context of worship, and of identification with Christ in baptism in his suffering and his glory.

The Creed reflects a vision of the "history of salvation" similar to that in earlier and shorter creeds in the Eastern and Western Church, e.g. the Apostles' Creed. This is of particular importance concerning the second advent of Christ and the final consummation.

That Jesus rose from the dead is fundamental to the Christian faith and community (I Cor. 15:4, 13f., 16f.). In the Gospels, this message is unfolded in the Easter stories. The event itself is never described, but rather the signs thereof: the rolled-away stone, and the empty tomb (Matt. 28:1-8; Mark 16:1-8; Luke 24:1-8; John 20:1-2).

In the same early confession of faith (I Cor. 15:3-5), the appearances to the apostles are as much a part of its content as is the resurrection itself. In their turn, the Gospel narratives underscore the importance of those appearances (Matt. 28:16-20; Luke 24: 13-43; John 2:19-28; 21). The function of these appearances is at least twofold.

On the one hand, they convince the apostles about the identity of the risen Lord who is Jesus himself. This is necessary because of the element of "transformation" involved in the glorified status of the resurrected One.

Both the Gospels and Acts reflect the dilemma created by the transformation, as well as the necessity of overcoming the apostles' doubts concerning the identity of the One who appears (Matt. 28:17; Luke 24:25-32;36-43; John 20:24-28; 21:4-13; Acts 9:5; 22:8; 26:15). This unique identity of the Risen Lord is central in the early apostolic message of the resurrection (Acts 2:32).

On the other hand, and besides being a confirmation, the appearances function as an invitation to the apostles to spread the "Good News" of the resurrection. All Easter appearances end with a summons to relate the experience: the women are to inform the apostles, and the latter are to evangelize the whole world. The resurrection and the apostolic "sending" are inseparable. This is evident from Paul's testimony: his only "proof" that he is an apostle lies in that Jesus, the Risen Lord, appeared to him (Rom. 1:4f.; I Cor. 15:7f.; Gal. 1:11f.).

The reason behind this interrelation between the Easter appearances and apostleship lies in the fact that the gospel proclaims the resurrection not only as a past happening, but also as the actual and definitive lordship of the Risen Christ (Matt. 28:18,20; Luke 24:49; John 17; 2O:21-23; Acts 2:36; Rom. 1:4; 10:9; I Cor. 12:3; Phil. 2:11).

In other words, the resurrection is inseparable from the exaltation of Jesus at the right hand of God (Phil. 2:2-11; Eph.1:20-22; Col. 1:18f. Heb.1:3; Acts 2:33f.). The last two references reflect the use of the classical Old Testament passages, Ps. 2:7 and Ps. 110:1.

The "ascension" into heaven is given a special place in Lukan theology (Luke 24:51; Acts 1:6-11). It also occurs in John 3:13; 6:62; 20:17 and in the early hymn found in I Tim. 3:16 (see also Eph. 4:8-10).

That the ascension manifests the Lordship of Christ can be seen in the fact that in the Creed the affirmation of the return of Christ in glory, as the judge of all, follows immediately. This sequence of ascension and return in glory is clearly found in Acts 1:9-11. It goes back to earlier traditional confessions (I Thess. 1:10; I Cor. 16:21 Rev, 22: 17-20) and teachings (I Thess. 4:14; I Cor. 15: 23-26).

Obviously, the "immediate" sequence of such events set so "far apart" can be perceived only by those who believe that Christ is already glorified. For the unbelieving world, this glorification will be acknowledged only at its manifestations at his final coming as Judge.

For the world, normal time (chronos) goes on. For Christians, in Christ, it has already reached its end. For them, though they continue to live in this world, the unique time (kairos) of Christ's Lordship has already become a present reality (Rom. 8:11; II Cor. 5:1-10; Phil 3:20f. Eph.1:18-20; 2:6; Col.2:12; 3:1-3; 1 Pet. 1:3-5; see also I Cor. 8:5f.).

This "new reality" experienced by Christians is due to the fact that Christ's resurrection affects their beings and lives. Indeed, Christ the exalted “pours out the Holy Spirit” (Acts 2:33; Rom.5:5; 8:9-11) upon those whose "first-born brother" he is (Rom.8:29; Col.1:18). He is the "new/last Adam" (I Cor.15:45) and, as such, our new/last image (vv.46-49). Our "new (mode of) life" is defined by Christ (Gal.2: 19f. Phil. 1:21; also Rom.6: 11. 15-23).

So Christians believe and confess that Jesus did not remain in the power of death, but was raised from the dead by God the Father ("Christ is risen! He is risen indeed!"). We acknowledge that the crucified Christ's resurrection is the decisive event without which "our preaching is in vain and your faith is in vain" (I Cor.15: 13-14). And believers also confess the resurrection of Jesus, and the gift of the Holy Spirit which is intimately connected with it, as the foundation of the life and identity of the Church, as the ground of hope for the whole world, and as God's pledge of eternal life.