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 NICENE

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NICENE

Prior to the application of the law of 1901 against associations, the diocese counted Assumptionists, Capuchins, Cistercians of the Immaculate Concep- tion, Jesuits, Priests of the Christian Doctrine, Fran- ciscans, Lazarists, Discalced Carmelites, Oblates of Mary Immaculate, Salesians of Dom Bosco, Camil- lians, several orders of teaching Brothers. The Sis- ters of St. Martha, devoted to teaching and nursing and founded in 1832, have their mother-house at Grasse. At the beginning of the twentieth century religious congregations of the diocese conducted 4

creches, 16 day nurseries, 2 institutions for crippled children, 1 boys' orphanage, 10 girls' orphanages, 3 sewing rooms, 1 1 hospitals or asylums, 4 convalescent homes, 6 houses for the care of the sick in their own homes, 1 insane asylum, 1 asylum for incurables. The Diocese of Nice, whither every year the warm and balmy climate of the, Cote d'Azur attracts innumer- able foreigners, counted in 1909 about 260,000 inhabi- tants, 32 parishes and 185 succursal parishes.

Gallia Christiana (nova. 1725), III, 1160-87, 1212-33. 1267-96, and InstTumenta, 189-200, 212-52; Duchesne, Faxtes Episcopaux, I, 99, 279, 285-8; Tisser.\nd, Chronique de Provence: hist. civ. et relis. de la cite de Nice el du departement des Alpes- Maritimes (2 vols Nice 1S62); Albin DE Cigal.4, Nice chrtt., guide hist, et artist, des pnroisscs (Paris. 1900); Cais de Piehlas ant) S.iiGE, Charlrier de fahbaye de Sainl-Pons hors les murs de Nice (Mon- aco 1903) • Cais de Pierlas, Cartulaire de Vancienne cathedrale de 'Nice (Turin, 1888); Chapon, Statuts sj/reodaiii (Nice, 1906); TissERAND, Hist, de Vence, citi, ivlche, baronnie (Paria, 1860).

Georges Goyau.

Nicene and Niceno-Constantinopolitan Creed.

—The origin and history of the Nicene Creed are set forth in the articles: Nic.ba, Councils of; Arius; Arianism; EnsEBitTS of C.t^sarea; Filioque. As approved in amphfied form at the Council of Constan- tinople (381) q. v., it is the profession of the Chris- tian Faith common to the CathoUc Church, to all the Eastern Churches separated from Rome, and to most of the Protestant denominations. Soon after the Council of Nica-a new formulas of faith were com- posed, most of them variations of the Nicene Symbol, to meet new phases of Arianism. There were at least four before the Council of Sardica in 341, and in XI.^

that council a new form was presented and inserted in the Acts, though not accepted by the council. The Nicene Symbol, however, continued to be the only one in use among the defenders of the Faith. Gradually it came to be recognized as the proper profession of faith for candidates for baptism. Its alteration into the Nicene-Constantinopolitan formula, the one now in use, is usually ascribed to the Council of Constanti- nople, since the Council of Chalcedon (451), which designated this symbol as "The Creed of the Council of Constantinople of 381" had it twice read and in- serted in its Acts. The historians Socrates, Sozomen, and Theodoret do not mention this, although they do record that the bishops who remained at the council after the departure of the Macedonians confirmed the Nicene faith. Hefele (II, 9) admits the possibility of our present creed being a condensation of the "Tome" (t4/xos), i. e. the exjjosition of the doctrines concerning the Trinity made by the Council of Constantinople; but he prefers the opinion of R6mi Ceillier and Tille- mont tracing the new formula to the "Ancoratus" of Epiphanius written in 374. Hort, Caspari, Har- nack, and others are of the opinion that the Con- stantinopolitan form did not originate at the Council of Constantinople, because it is not in the Acts of the council of 381, but was inserted there at a later date; because Gregory Nazianzen who was at the council mentions only the Nicene formula adverting to its incompleteness about the Holy Ghost, showing that he did not know of the Constantinopolitan form which sujjplies this deficiency; and because the Latin Fathers apixuently know nothing of it before the micldle of the fifth century.

The following is a literal translation of the Greek text of the Constantinopolitan form, the brackets in- dicating the words altered or added in the Western liturgical form in present use: —

"We believe (I beheve) in one God, the Father .Almighty, maker of heaven and earth, and of all things v'isililc and invisible. And in one Lord Jesus Christ, the only licRotten Son of God, and born of the Father before ail ages. (God of God) light of light, true God of true God. Begotten not made, consub- stantial to the Father, by whom all things were made. Who for us men and for our salvation came down from heaven. And was incarnate of the Holy Ghost and of the Virgin Mary and was made man; was crucified also for us under Pontius Pilate, suffered and was buried; and the third day he rose again according to the Scriptures. And ascended into heaven, sitteth at the right hand of the Father, and shall come again with glory to judge the living and the dead, of whose Kingdom there shall be no end. And (I believe) in the Holy Ghost, the Lord and Giver of life, who pro- ceedeth from the Father (and the Son), who together witii the Father and the Son is to be adored and glori- fied, who spake by the Prophets. And one holy, catholic and apostolic Church. We confess (I con- fess) one baptism for the remission of sins. And we look for (I look for) the resurrection of the dead and the Ufe of the world to come. Amen".

In this form the Nicene article concerning the Holy Ghost is enlarged; several words, notably the two clauses "of the substance of the Father" and "God of God", are omitted as also are the anathemas; ten clauses are added; and in five places the words are tUfferently located. In general the two forms contain what is common to all tlic l)ai)lisTii;il formulas in the early Church. Vos.sius (l.')77-l(il'.n w:i.-< tlic hrst to detect the similarity betw<'cn tlic crci'd sit forth in the "Ancoratus" and the b:ipti.sMial formula nl llicClmrch of .Jerusalem. Hort (1S7ti) lield tlial ilir svml.ol is a revision of the Jerusalem forniula, in whirli (hr most important Nicene statements coiicrniiiig the Holy Ghost have been inserted. The aiitlior of the revision may have been St. Cyril of Jerusalem (315-386, q. v.). Various hypotheses are offered to account for the