Creeds are not Chex Mix. (Creeds for Newbies, Episode 4)

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When asked what I think of the trendy rewriting of creeds in progressive liturgical churches, I usually respond in the words of imminent theologian Ron Burgundy: “That’s just dumb.”

Creeds are not Chex Mix. You know, the party snack that you pick through taking out the morsels you like. But we don’t high-grade out what we like of God and leave the rest in the bowl. A Luby’s Cafeteria may make for a nice all-you-can-eat Sunday afternoon lunch, but picking and choosing a faith of our own creation is narcissistic and foolish. Not to mention a risky way to live one’s life. The old joke, “God created us in his image and we returned the favor,” comes to mind.

The creeds were written by the early and undivided church as summaries of the faith. They have been vetted by universal acceptance of the entire church, both through time and across geography. When Vincent of Lerins wrote in the 500’s,  “What has been believed everywhere, always, and by all,” he was referring to the faith bounded by the Nicene Creed. The impulse to re-write the creed to make it more relevant is, at best, misguided. The creed is not ours to futz with. (By the way, someone rewriting a creed is almost certainly a baby boomer.) Seriously, stop rewriting creeds.

Passing the Baton

For I handed on to you as of first importance what I received: that Christ died for our sins in accordance with the scriptures, and that he was buried, and that he was raised on the third day in accordance with the scriptures …” (I Cor 15:3-4)

Our role is to explain not to change “the faith that was once for all entrusted to the saints.” (Jude 3) The creed is the universal. Beyond that is adiaphora (things indifferent) – perhaps helpful. Perhaps important. Just not mandatory for recognizing a “like” faith. So we do not change the core. We pass it on, handing the baton of faith to the next generation.

Passing the Baton

When it comes to the substance of the faith, there are two extremes: Fundamentalism and Universalism. Fundamentalism elevates the “you may” to “you must”—tithing, homeschooling, a particular theory of the atonement, etc. Fundamentalism raises the bar making options essential. The opposite is Universalism. Universalism drops the essentials making them optional. Universalism lowers the bar and says, in effect, “There is nothing you must believe.” Universalism leaves us with such a low bar to the faith that few see any reason to join. This is why we don’t “edit” universal truth. Fundamentalism hands the next runner an anvil to run with. Universalism gives them an empty hand-off. We receive and pass on, “the faith that was once for all entrusted to the saints.

The Great Tradition

Seventeenth century Archbishop Lancelot Andrewes explained “tradition” as “one canon (the Scriptures), two testaments, three creeds, and four councils, over the first five centuries.” The three creeds prioritize Christian beliefs. As Rupert Meldinius said in 1627, “In essentials unity, in non-essentials diversity, in all things charity.” Creeds keep the main thing the main thing.

The creeds articulate God as trinity, an idea that is impossible to get one’s mind wrapped around – which doesn’t mean that it isn’t true. In fact, anyone who can contain the infinite God of the universe between their ears really needs to find themselves a bigger God.

Creeds are our wedding vows 

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Creeds are not about warm-fuzzies or even felt convictions. They are the substance of the faith the church has stood upon since soon after Jesus left. They are like marriage vows-so much so that they form the substance of the promises one makes in Holy Baptism. There is a reason we take marriage vows – It is because human love is fickle. We imagine that love sustains commitment, but actually it is just the opposite. It takes great commitment to sustain love. A couple makes vows and clings to them through thick and thin…and, at the end of life, a thing of loving beauty has been produced. The historic creeds work the same way. The Nicene Creed proclaimed in church is a promise to cling to the glory and vastness of God, even when the pressures of life scream to give up. When said in church, by the community of faith, the Nicene Creed is a weekly prayed promise to act in love toward God. It is our spiritual, “for better for worse, for richer for poorer, in sickness and in health, to love, cherish, and to obey, till death us do part.”

Creeds answer the question, “What must we believe?” We answer,  “We believe in one God, the father, the almighty…”  

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2 thoughts on “Creeds are not Chex Mix. (Creeds for Newbies, Episode 4)

  1. This was a great post Fr. Marino, very well explained! In light of your arguments for not changing the Creeds, what do you think about the Western church’s use of the filioque in the Nicene Creed? Was this an acceptable development and if so why? I’m not sure what I think yet, but my instinct is…”the Eastern Church has a point…”

    • You may not want my take on this as it is considered hopeless by many. My default is to assume well of the Orthodox. The irony is that the West put it in to combat heresy. But, as a principle, whenever one locale of the church moves alone we seem to cause more problems than we solve…problems that last centuries for issues that would have passed in decades.

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