Snippet
Belief
Creed
3 min read

Does a creed create a truth?

Declaring truth is an unmodern act.

Alex lectures in theology at St Mellitus College.

A typewriter holds a piece or paper reading 'truth'
Markus Winkler on Unsplash.

2025 marks the 1700th anniversary of ratification of a statement, a form of which the Church continues to say to this day. Around the world, Christian community's are responding to this landmark by thinking again about the content of that statement and also about its form: a creed. 

The Church is not a source of truth. The Church might confess that which is true, but truth is not its possession to do with as it pleases. Arising from Jesus’ comments in John 14.6 the Christian tradition has thought of truth in an inflected way. If truth is primarily caught up with the person of Jesus Christ, then truth is something more fundamental than the Church. The Church has its ground in the truth rather than the truth having its ground in the Church. 

A creed is an expression of belief that this is the state of affairs. More than that, it is a statement of the commitment of oneself of this state of affairs. To say a creed is an existential act, a decision, for this. It is a decision for that which we did not create and over which we have no control. Beyond even that, it is a decision which we did not even make! It was a decision made by Christians before us who determined this and not that. 

It is hard to think of an act that is less compliant with a ‘modern’ human spirit. If Immanuel Kant was right that enlightenment is humanity’s ‘emergence from his [sic] self-incurred immaturity’, with this immaturity defined as ‘the inability to use one’s own understanding without the guidance of another’, then the practice of confessing a truth we have not personally determined is analogous to never quite advancing beyond a dummy and pram. 

Closer to home, the creeds speak in manner that won’t always align with our experience. There is a truth that is more fundamental even than what I induce to be true based on the particular thrownness of my being. On a mode of cultural analysis that is particularly attentive to power, this could be seen as hegemonic. The creeds are tools of establishing a common apprehension across tribes and tongues. A common adherence to truth that is basic (as in non-derivative) and universal irrespective of the particularity of experience.  

Beyond that, the claims that the creeds make may not be seen to be true. Experience may, in fact, trend in a different direction. The world with all its problems and pains may not appear to be the creation of an almighty and benevolent Lord. The Spirit who is Lord and giver or life may not appear to be breathing new vitality of the age to come into the present. The Church may not always appear to be one and holy. 

Why then, creeds? 

That what we have and know is that which we have received is baked in to the very nature of the Christian claim to know something about God rather than nothing.   

At that time Jesus said,

“I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this is what you were pleased to do. “All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him. 

To know God is not something grounded in ourselves. God the Son has become a human and known the Father as one of us and for all of us. It is on the strength of his confession of God as Father that we confess God as Father.  

The continuous and repeated practice of reciting the creed reminds us that the possibility of speaking about God and the work of God is not a human possibility. It is a possibility for us based on the given event of God’s speech to us. We attend to that which is given. It is an act of faith through which we return again and again to the Word of God as the Church has received it.   

 

 

To find out more about the McDonald Agape Nicaea Project being held by St. Mellitus College in London, come and join the public lectures, or look out for other Nicene celebrations in 2025. 

Participants will hear from some of the world’s leading scholars on various issues related to Nicaea, including Professor Khaled Anatolios, Dr. Beverly Roberts Gaventa, Professor Ilaria Ramelli, Professor Bruce McCormack, Dr. Willie James Jennings, and many more.   

A significant part of the Nicaea conference in 2025 will be a call for papers, expanding dialogue on the topic and hearing from a wide array of voices.   

For more information or to register for these events, you can visit the Nicaea Project website  

Article
Creed
Identity
Nationalism
4 min read

Born in Wales, made for more

Does where we are born matter?

Rachel is a reader and writer, a coach, and an educator. 

A boat rests on a mud bank of a river, hills are in the background.
River Loughor, near Llanelli, Wales.
Sean Alabaster on Unsplash.

I know someone who drove his labouring wife several hours, in the middle of the night, to cross the English border so that their child would be born in Wales.  

Though my passport states that I am British, people (especially my sister) tell me that I am unequivocally Welsh. I was indeed born and raised in Wales, a gentle but obvious accent remains as testament, but I have lived in Oxford for almost 30 years compared with only 18 lived in Llanelli.  

What does this mean? Is my identity staunchly based on where I was born? I’m not so sure. 

The same sister is angered by my disinterest in rugby as a Welsh mother of two English sons. One of her first gifts to my newborns was a pint-sized Welsh rugby jersey followed by larger unused versions as they have grown. Whilst watching a match she will unfailingly urge them to participate by sending photos of her two dogs in their Welsh rugby jerseys.  

My sons prefer rowing, climbing and swimming – I am an apparent disgrace!  

It’s not that I am not proud to be Welsh; I am entirely neutral on the matter. I love many things about Wales as well as I love many things about England. In all honesty, I love significantly more about Norway than either of these, even though I have no reason to live there or claim it as part of my identity. If a place were an accurate reflection of a person, Norway would be much closer to the mark for so many reasons.  

There are many things that are particularly special about my birthplace – the countryside is beautiful, without doubt. I cannot tell you how much I miss mountains and hillsides from where you can sit and enjoy all the twinkling lights of a town of an evening. Oxford has its beauty, but mountains are not part of it.  

Wales is truly a place of music and song. Everybody sings and the songs come from deep inside your bones. It’s a very pure and primal sound as mellifluous and unadulterated as honey straight from the comb.  

And then there is the language which is funny and complicated in equal measure. Where else will you find both golff and Llanfairpwllgwyngyllgogerychwyrndrobwllllantysiliogogogoch? 

This brings me to the inspiration for these particular ramblings, which is the word, ‘hiraeth’ (pronounced hee-rye-th).  

It is one of those special words almost impossible to translate. It expresses a particular longing or yearning for a time and place that can never be returned to fully. It includes, but is insufficient, to think about nostalgia. It is a soul word: transcendental.  

Though my childhood was far from easy, there are things for which I feel intense hiraeth – moments with important people; the encouragement of my music teacher; the shovel-sized hands of my grandfather and the belly rock of his silent chuckles; days out cycling with my friend, Paul, and picking out the millions of bones from my mouth as I ate countless impromptu dinners offered by his lovely, generous mother made from the trout that his father had invariably caught a few days earlier.  

Those days will forever be feelings fully alive in me but invisible to others until I share them like this. I wish I could replay them on old cinefilm for others to understand but, you just had to be there to know.  

I have the same hiraeth for so many days shared with my husband and sons, not least the precious days surrounding their births. They’re not tied to places; they’re all bound with love.  

Love has nothing whatsoever to do with my passport because there is no official stamp that says, ‘Child of God’ and yet, if it did how might we each identify? Would nationality matter? Would where we were born be of any consequence at all ? I hope not.  

Sometimes, perhaps often, my hiraeth is for a time gone - before the internet, smartphones and AI, a world without guns and nuclear weapons, where, like William Morris, we had nothing in our homes that were not either useful or beautiful, an era where we ate seasonally and lived in harmony with nature… 

I wish that my children could experience that existence but, despite my longings, I must accept they are made for a different time and place. 

In his writings, C.S. Lewis uses the German word ‘sehnsucht’ to express a similar sense of longing. As ever, I find that his words explain things to me in a way that provides great comfort and challenge as I ponder:  

“If I find in myself desires which nothing in this world can satisfy, the only logical explanation is that I was made for another world.”  

So, perhaps, the best I can say is that I was born in Wales, matured in England, but made for something more.  

How about you? 

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