PM3120: Nicene Creed

The purpose of this page is to demonstrate that the Maratrean Christian Church accepts the Nicene Creed, without however denying any of the doctrines of the Central Vessel. As such, it is a commentary on the Nicene creed from the perspective of Maratrean Christianity:
We believe in one God the Father Almighty,
one God: Maratreanism believes in the existence of the divine. It accepts inclusive monotheism, meaning that there is ultimately only one God (Maratrea), but that one God exists under many forms, names, images, servants, representatives, mediatories, emanations, etc.
the Father: Although the Central Vessel prefers the terminology of "Mother", it does not object to the auxiliary ecclesiae using whatever language is the norm in their tradition. Hence, since the Christian tradition strongly prefers "Father" to "Mother", that is the terminology used by the Maratrean Christian Church.
Almighty: The Central Vessel teaches that Maratrea is almighty, in the sense of being able to do anything that can be done by anyone. The term omnipotent is sometimes taken to mean infinite power, which is a view Maratreanism rejects; but insofar as it means instead all possible power, be that power finite or infinite, Maratreanism accepts it.
Maker of heaven and earth,
We believe that all of reality derives its existence from the divine - matter and spirit are naught but patterns in the experiences of souls. The original-final soul willing chose to divide itself, and empty itself of its divinity, to become the many souls now existing. As such, it is proper to call that original soul the "Maker of heaven and earth"; furthermore, we must consider the absolute power of the original-final soul over the experiences of the souls it has become.
And of all things visible and invisible:
This means that both matter (things visible) and spirit (things invisible) derive from the original-final divinity, as disucssed above.
And in one Lord Jesus Christ, the only-begotten Son of God,
Jesus: The Maratrean Christian Church believes that Jesus is a fivefold Prophet.
Christ: This title refers to the fifth level of Prophethood, anointment.
Lord: This title refers to the acceptance of the leadership of a Prophet, and especially a fivefold Prophet
one Lord: Fivefold Prophets are fungible - having one you have all, hence having one you do not need another. So, we do not interpret this to mean that Jesus is the only Lord, but rather that he is the only Lord we need; if others have another Lord, if that be a true Lord, then it is not another Lord from our Lord. See also the Unity of the Prophets.
only-begotten: We interpret this phrase to mean begotten only of. We think this reading makes more sense if one looks at the Latin - Unigénitum - or the Greek τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ (tón Yión toú Theoú tón monogení̱), the monogenetic Son of God, of only one (mono) origin (genesis). In other words, this phrase is referring to our origin by soul - for our bodies have two parents, but our souls have only one.
Son of God: Indeed are we all sons and daughters of God, for all our souls came forth from the original and final soul. However, as a fivefold Prophet, Jesus has a special awareness of this fact, in a way which others lack.

Christians commonly believe Jesus to be the only Son of God, or uniquely the Son of God, considering that all are sons and daughters of God, but it is argued that Jesus is as such in a unique way in which others aren't, and this uniqueness exceeds the inherent uniqueness of everyone. The Maratrean Christian Church places its focus not on Jesus as the only Son of God, but rather as the Son only of God. Believing Jesus to be an anointed Prophet, it believes that Jesus is unique, yet it does not teach that he is absolutely unique, nor does it teach that he is not absolutely unique; it teaches only that he is relatively unique. He is unique as an anointed Prophet compared to others who are not anointed Prophets, but not unique with respect to other anointed Prophets. But the Maratrean Christian Church teaches that Jesus alone was an anointed Prophet; it does not deny that anyone else may be an anointed Prophet, but it neither teaches nor requires of its members belief that they are. The clergy of the Maratrean Christian Church must be members of the Maratrean central vessel, and thus believe its doctrines - whereas a member of the Maratrean Christian Church who is not of its clergy need not be a member of the central vessel - but even the central vessel, while it teaches the concept of anonintment, does not teach or require belief that any particular Prophet has such anointment.
Begotten of his Father before all worlds,
Begotten of his Father: We are not created, but begotten - our souls came out of the divine soul, and as such will return to it. Jesus is the archetype of humanity; in proclaiming the origin and destiny of his soul, we proclaim the origin and destiny of the souls of all.
his Father: his Father who is also our Father, hence as he has been begotten so have we been begotten
before all worlds: before any of the many universes were created, then was he, and us along with him, begotten. In Greek this is πρὸ πάντων τῶν αἰώνων - pró pánto̱n tó̱n aió̱no̱n - before all ages or aeons, before the ages of aeons of the existence of the many universes. In Latin, ante ómnia sæcula.
[God of God,] Light of Light,
Very God of very God,
Since we all derive from the original-final soul, the ultimate divinity (God), we are all of God, and hence in a sense we all are God. However, the original-final soul willingly emptied itself of all its divinity, so in a very real sense we are not now God, although we once were God and once more shall be God. The same is true of Jesus - but due to his fivefold prophecy - true, complete, enlightened, fully-indwelt and anointed - he is now God in a real sense in which we are not, although still short of the fulness of the original-final divinity. We are at the bottom of the mountain, Jesus is nearing the peak, and the peak is deity. He has almost reached the goal, we still have a long way to go.

[It must be noted that "God of God" is not in the original Greek text, but was added in the Latin. However, unlike the disputed addition of the filioque, this is an addition of no import.]
Begotten, not made,
We believe that Jesus, as will all humanity, was begotten not made. God did not make us out of some pre-existent matter, or out of nothing - God made us out of his very own self.
Being of one substance with the Father,
Humanity and divinity are two different expressions of one single substance - divinity is the fullest expression thereof, humanity a diminutive one.
By whom all things were made;
Being anointed, he remembers being, and thus attains a great identification with, the one by whom all things were made (the Dividing One), the one who became all things, who became the many souls of the many worlds, and as such is the cause of the experiences which these souls have in these worlds - the medium, the means, the mechanism, of the creative divine will - and thus the cause of these very worlds themselves, that are naught but these souls and their experiences. Thus indeed, were by him, all things made.
Who for us men, and for our salvation came down from heaven,
for us human beings: a prophet comes for the benefit of the Cause, and the Cause is for the benefit of all humanity, and moreso of all minds which in the many universes dwell. And Jesus Christ, an anointed Prophet, being in the utmost of Prophets, thus comes in the utmost
for our salvation
: the Blessing is for the salvation of the individual; the Cause is for the salvation of all. Thus, by the Blessing is salvation of one, or salvation of a few saved together; but by the Cause is the salvation of the many, of all. The Cause is the Kingdom of Heaven, the Kingdom of God.
came down from heaven: he came by heavenly appointment, the heavenly truth descended into his heart, and descended to the earth through him
And was incarnate by the Holy Ghost of the Virgin Mary,
incarnate: by which the soul assumes a body; this means, his station was a divine plan proceeding from his birth, and before even; as indeed, the station of all is a divine plan, proceeding from their earth, and before even.
by the Holy Ghost: the Holy Spirit, a quasipersonal spirit, the captain of the causal spirits. It was by, since the Holy Spirit was working even in the circumstances of his birth, and his earliest upbringing, and even before his birth, even before his conception. The work of the Holy Spirit is a favouring of the Cause, not merely of Being; it is not a purely subtle favouring, but one with certain visible signs. Thus it prepared Mary and Joseph that he might be born.
of the Virgin Mary: his bodily birth of one parent, symbolises his soul as of one parent, which is the birth of all souls. To reach beyond that statement, and to speak of whether the symbolic be also literal, we do not consider profitable, and thus suspend judgement. Virgin emphasises this his virginal birth.

And was made man,
This refers to kenosis, the emptying of the divine essence. But by anointment, Jesus remembered that which we can as yet not remember, but only learn.

And was crucified also for us under Pontius Pilate.
crucified for us: he died for the sake of the Cause - the Protomartyr of the Cause - thus he died for us, for the Cause is for us, and whatever is for the Cause is for us. His death was necessary for the Cause, for if none be willing to risk their lives, or forfeit them, for the sake of the Cause, how shall the Cause progress and conquer and triumph? His death was an example to us all.
under Pontius Pilate: this emphasises that Jesus was an actual historical person, to whom we believe these events occurred, as opposed to merely a mythical being.

He suffered and was buried,
suffered: he suffered for the sake of the Cause - may we all have that willingness that he did; may we be spared the great price which he paid for that willingness
buried: buried in a sacred tomb

And the third day he rose again according to the Scriptures,
he rose again: We believe in the ectoplasmic resurrection of Jesus Christ. He appeared, in all the five senses, yet his post-resurrection was less consistent, more multiple, than his pre-resurrection appearances, disappearing and reappearing frequently and suddenly. And the Ascension was his last appearance. (What then of Paul of Tarsus, or later claims to have seen him - we shall say, this was last appearance of that sequence of regular appearances, after which his appearances became much rarer, much more intermittent and occasional. We must say he could still, in principle, appear to someone today, if he so wished; we do not comment on whether he has in fact done so.) Why did he rise? As a more vivid proof of the doctrine that death is not the end, for the soul by its nature cannot end, cannot cease, cannot be destroyed. Jesus taught this doctrine to his disciples with his lips; now, by divine favour, the favour of the Cause, he taught it with his own body.
according to the Scriptures: the true scriptures, in which are recorded the teachings of the true prophets, as known to Jesus, and as Jesus explained to his followers, taught this very doctrine which by his resurrection he most vividly demonstrated
the third day: in memory of the prophet Jonah, who spent three nights in the belly of the sacred whale, for Jesus is a successor of Jonah, yet far greater than Jonah is he

And ascended into heaven,
Having completed his sequence of appearances, he went unto the heavenly things, unto which all go post mortem.

And sitteth on the right hand of the Father.
sit has a dual meaning: (1) to remain, to have residence; (2) to be in a position of power. The right hand is symbolic for closeness, intimacy, approval, a ministerial position. It should not be taken literally (to ask, who is seating at his left hand?, is to misunderstand). So, in heavenly terms, this describes his heavenly intimacy with the Father, which is the heavenly destiny of all, but in which he (as firstborn, on account of his anointment) steps first, as the first to leave is the first to return, the first to go out and the first to come in. And one who is the earthly Lord of the Cause becomes also the heavenly one; and the one who upon earth is as such in the utmost, is so also in heaven.

And he shall come again with glory to judge both the living and the dead:
he shall come again: come again the very same, or come another like him? Yet we speak here of the one who transcends and nullifies the very distinction between alike and the same. After a Prophet (even this) there shall come successors, even if these successors do not attain the same degree of prophethood; after vanquishment comes re-establishment, in the end final (re-)establishment; then comes the Saviour to Come.
with glory: with the glory of the Cause - its (re-)establishment, progress, conquest, first and second triumph.
to judge: This does not refer to the judgement which is the right of heaven alone, and is never found upon the earth, not even in the last days.
the living: Rather, it refers to the judgement which First Triumph represents, in which the usurpation is judged by its overthrow.
and the dead: In those days the living shall honour the memories of those departed who had done well in their life, and remember with proper disapproval the memories of those who had done wickedly; quite unlike today, when the wicked are celebrated and honoured, while those who had done good have their memories defamed.

Whose kingdom shall have no end.
The kingdom, the reign, is without end in the forward-vein of the ever-remaining.
And we believe in the Holy Ghost,
The Holy Spirit can be understood in two senses, which may even be one sense rather than two – the captain of the Causal Spirits, who is a quasi-personal spirit, if not even personal. The second sense, is that insofar as every soul has a spirit, the utmost divine soul, the original and final soul, has also a divine spirit. So the Holy Spirit may be taken to refer to either of these and to both of them, if they are distinct from one another.

The Lord and giver of life,
The Lord: The Holy Spirit is Lord, meaning as every major prophet is a Lord of the Cause, the Holy Spirit, as the one who speaks through the holy prophets, is Lord of Lords, and therefore Lord
giver of life: There is a life, a form of life, a new life, a refreshing renewal, which is found only through life in accordance with the law of the holy Cause; it is this life which the Holy Spirit gives.
Who proceedeth from the Father [and the Son],
Understood to mean that the Holy Spirit, understood either as the (quasi)personal captain of causal spirits, or as the personal spirit of the divine original-final soul, in either case proceeds from that soul. The filioque is a questionable addition to the original creed: The Maratrean Christian Church does not acknowledge the filioque. It teaches that the divine Spirit proceeds from the divine Soul alone, and this process is entirely separate from the anointment of rememberance, entirely apart from it and independent of it. There is a truth in the filioque, in that if the anointed one is anointed with remembrance, that one might be anointed even with remembrance of this procession. However, while there is some truth in the filioque, it seems to be more prone to lead to falsehood than to truth; therefore we believe that it ought not be recited as part of the Nicene Creed.

Who with the Father and the Son together is worshipped and glorified,
It is proper to worship the original-final soul. It is proper to worship an annointed prophet as an especial incarnation of that soul. It is proper to worship the spirit of the original-final soul, and/or the captain of the causal spirits. To glorify is an ambiguous term, and a better term might be thought to be preferred: it sounds like we make these glorious by our worship, when our worship of them does not in any way add to their glory; we worship them for our benefit, not for their benefit.

Who has spoken by the Prophets.
The holy Spirit has spoken through every true Prophet.

And we believe in one Holy, Catholic and Apostolic Church.
The term “Church” here means the entirety of the holy Cause; not only the Maratrean Christian Church, but also the central vessel, and the other auxiliary ecclesiae, and even, to a lesser degree, the derogative and federative ecclesiae. It flotilla of the Cause is without doubt holy; it is catholic, in that it is universal – it is established not for a single nation or people or race, but for all of the nations and peoples and races of the earth. In what sense is it apostolic? An apostle is a messenger, an emissiary, a representative, sent by a prophet; thus the apostles of Jesus were those he sent forth as his representatives. It includes the apostles of Jesus, and their successors up to the Great Apostasy, but not including any among the apostles or their successors who fell into apostasy - the Great Apostasy marking the point when all had done so, a vanquishment of the Cause, but the Great Apostasy being preceeded by lesser apostasies. We declare that we teach in essence the very same as the true Apostles of Jesus taught, and that therefore we are apostolic.

We acknowledge one Baptism for the remission of sins.
"one Baptism", meaning not that baptism may not be repeated, but rather that there is only one baptism, as opposed to several different types of baptism, within the Maratrean Christian Church. We acknowledge that the baptism of the central vessel is distinct from the baptism of our auxiliary ecclesia; even so, we declare that the two baptisms are nonetheless one, for although they are distinct, they are one in essence and ultimate effect. And the effect of baptism is without doubt the remission of sins, meaning, the cleansing of the body by pure water as a sign of the purification of the soul from the evil influences of the enmity, the usurpation, the false prophets and the false scriptures in which their words are recorded, blasphemous fraudulent justice, and wicked bloody sacrifices.

And we look for the Resurrection of the dead,
The "Ressurection of the dead" is the same as immortality of the soul, properly understood.

And the life of the world to come.
This has two meanings. Firstly, the life of the world to come is the heavenly blessing. Secondly, the life of the world to come is first and second triumph.