Introduction
In this study, we wish to examine with care and depth a question that might at first glance appear minor, yet in reality touches upon fundamental theological, liturgical, and ecclesial matters: should we say I believe or We believe when using the Nicene Creed?
This brief essay is situated within the doctrinal and liturgical life of our Anglican Church, which proclaims the Nicene Creed as part of the Lord’s Supper. And it is precisely in that context—not private nor abstract, but communal and sacramental—where this question finds its full significance.
This is not a grammatical debate, but rather an effort to understand what we are confessing, how we are confessing it, and why we do so in community. Throughout this essay, we shall explore the origin of the Creed, its historical usage, the difference between the original Greek text and its translations, and the liturgical and pastoral weight of proclaiming together: “We believe in one God…”
What is at stake is not merely a formula, but the very way the one, holy, catholic, and apostolic Church affirms her faith in the triune God who has saved us and called us to share in His life.
Here we will first understand what the Nicene Creed is, and then focus on the question: should we use “I believe” or “We believe”?
A. Introduction to the Nicene Creed
1. A Truly Universal Creed
Among the three historic creeds that form part of the doctrinal heritage of Anglicanism —the Apostles’ Creed, the Nicene Creed, and the Athanasian Creed—the Nicene Creed holds a unique place by virtue of its truly ecumenical and universal character. While the so-called Apostles’ Creed is used primarily within the Western tradition (Catholic, Protestant, and Anglican), and the Athanasian Creed has fallen into disuse even within Anglicanism, the Niceno-Constantinopolitan Creed is the only one of the three that is fully accepted and used by both Eastern and Western churches.
The Orthodox Churches, the Catholic Churches (both Roman and Eastern in communion with Rome), the Reformed Churches, Lutherans, Methodists, historic Evangelicals, and of course the Anglican Churches, all acknowledge and use this Creed as the most solemn and authoritative trinitarian and christological confession of the ancient Church. Its content is not the product of abstract speculation, but the result of the early Church’s intense theological reflection in response to heresies that threatened the integrity of the apostolic message.
For this reason, Anglicanism faithfully preserves it not only as a liturgical formula for sacramental use but also as a doctrinal pillar. According to Article VIII of the Thirty-Nine Articles of Religion:
“The three Creeds, Nicene Creed, Athanasius’s Creed, and that which is commonly called the Apostles’ Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of Holy Scripture.”
2. Why Did the Nicene Creed Arise?
The Nicene Creed arose as the Church’s doctrinal response to the christological controversies of the fourth century, particularly in opposition to the heresy of Arianism. Arius, a presbyter of Alexandria, taught that the Son of God was neither eternal nor truly divine in the same sense as the Father, but rather an exalted creature—the first of all creatures—but not God in the fullest sense.
This teaching divided the Church and provoked an unprecedented theological crisis. In the year 325, Emperor Constantine convened the First Ecumenical Council in the city of Nicaea (modern-day Iznik, in Turkey), seeking unity in the Empire through unity in the faith. Bishops from various regions attended, especially from the East, and although the council was presided over by bishops, it enjoyed strong imperial support.
There, a statement of faith was drafted that clearly affirmed the consubstantial divinity of the Son with the Father, employing the Greek term homoousios (ὁμοούσιος), meaning “of the same substance.” This word became the centre of controversy, for the Arians could not accept it, whereas for the defenders of the apostolic faith it was necessary to safeguard the full divinity of the incarnate Word.
However, the text from 325 does not correspond exactly to the one we now recite in worship. The Creed we use today is an expanded and liturgically refined version, promulgated at the Second Ecumenical Council, held in Constantinople in the year 381, where the Nicene doctrine was reaffirmed and a more explicit section was added concerning the Holy Spirit and the Church. For this reason, the technical name of this confession is the Nicene-Constantinopolitan Creed.
3. The Purpose of the Creed
The Nicene Creed did not arise to replace Scripture, but to proclaim its central teaching with clarity in the face of error. Its purpose was—and remains—to:
• Publicly confess the apostolic faith, especially concerning the Trinity and the Incarnation
• Unite the universal Church around a single formula of faith, accessible to all Christians
• Reject heresies that distorted the identity of Christ and the Holy Spirit
• Serve as a liturgical and catechetical rule, used in the celebration of Holy Communion and in the doctrinal instruction of the faithful
For this reason, the Creed is not a philosophical construction but a confession of faith born of prayer, Scripture, and the life of the Church, employing precise and doxological language. Its aim is not merely didactic, but also liturgical and spiritual: in reciting it, we do not merely affirm true propositions, but join in the living confession of the one, holy, catholic, and apostolic Church throughout the ages.
4. The Creed Was Written in Greek, Not Latin
A fundamental characteristic of the Nicene-Constantinopolitan Creed is that its original text was composed in Greek—the theological and liturgical language of Eastern Christianity in the early centuries. This sets it apart from other creeds, such as the Apostles’ Creed, which emerged in Latin-speaking contexts more closely tied to the Western tradition.
This is not a merely linguistic detail; it reflects the historical and theological context of the fourth century. At that time, the Church was still united, but its theological life developed more vigorously in the Greek-speaking East, in cities such as Alexandria, Antioch, Jerusalem, and Constantinople. The great christological and trinitarian debates were conceived, discussed, and expressed in Greek. Therefore, the theological terminology used in the Creed comes directly from the conceptual efforts of the Greek Fathers.
Among the most noteworthy features of the original Greek text are the following:
• The use of the term ὁμοούσιος (homoousios) to describe the relationship of the Son to the Father. This word, meaning “of the same substance” or “of one essence,” does not appear literally in Scripture but was recognised by the Church as necessary to safeguard the full divinity of the Son. It is a profoundly metaphysical term, drawn from philosophical vocabulary, but used here with a pastoral and confessional purpose.
• The verb πιστεύομεν (pisteúomen), “we believe,” which opens the Creed in the plural. This usage highlights that the Creed is not a private or individual confession, but the common and corporate faith of the entire Church. Thus, liturgically, the Creed is recited in the plural.
• The phrase τὸ Πνεῦμα τὸ Ἅγιον, τὸ Κύριον καὶ ζωοποιόν (“the Holy Spirit, the Lord and giver of life”), which shows how the Greek text ascribes divine titles to the Holy Spirit, affirming His consubstantiality with the Father and the Son.
• The original Greek text does not include the clause “and the Son” (Filioque) in reference to the Holy Spirit. This addition was later introduced in the West, in the Latin version of the Creed, and became one of the points of doctrinal contention between the Eastern and Western Churches. In the Anglican tradition, especially since the twentieth century, many liturgies have chosen to omit the Filioque or place it in brackets, seeking fidelity to the original text and promoting ecumenical reconciliation.
The Greek text of the Creed is not only older than the Latin version but also, in certain passages, more theologically precise, as some nuances of the Greek are not easily rendered into Latin or Spanish. For this reason, even today, academic and ecumenical editions of the Creed are generally based on the Greek text of the Council of Constantinople in 381, regarded as normative for the whole of Christendom.
In summary, the Nicene Creed was not born in Rome, nor in the Latin West, but in the heart of Eastern Christianity. It was written in Greek as an expression of the shared apostolic faith and has remained a doctrinal bridge between East and West to this day.
B. The Question We Seek to Answer Here: “I Believe” or “We Believe”? The Formulation of the Nicene Creed
1. The Starting Point: The Plural in Greek
The original Greek text of the Niceno-Constantinopolitan Creed begins with the verb πιστεύομεν (pisteúomen), meaning “we believe”—first person plural. This is significant: the conciliar formulation was communal, not individual, and explicitly expresses the corporate faith of the Church gathered in council.
The ecumenical councils of the early Church were not exercises in private piety or solitary theological reflection, but liturgical and ecclesial acts in which the bishops, representing the people of God, solemnly proclaimed: We believe in one God, Father, Son, and Holy Spirit.
This plural form also reflects the collegial and ecumenical nature of the Councils of Nicaea (325) and Constantinople (381): these were not personal opinions, but a common, catholic, and universal confession.
2. The Latin Translation: From Plural to Singular
In the later Latin version of the Creed, especially as it was incorporated into the Roman liturgy, the verb became Credo—“I believe”, in the first person singular. This change was not arbitrary: it had its own liturgical rationale, rooted in the practice of baptism.
In the rite of baptism, the catechumen (or their sponsor) would respond affirmatively to a series of questions: “Do you believe in God the Father?”, “Do you believe in Jesus Christ His Son?”, and so on. The natural form of reply was in the singular: “I believe.” In that context, the use of the singular underscores the personal response of faith by the baptised or the believer. For this reason, when the Nicene Creed was incorporated into the Roman Mass (in the 11th century), it was used in the singular, maintaining that tone of individual confession within a communal liturgical act.
This usage was inherited by many Western liturgies, including the 1662 edition of the Book of Common Prayer, where both the Apostles’ and the Nicene Creeds begin with “I believe.”
3. Theological Dimensions of the Plural and the Singular
Both forms—“we believe” and “I believe”—possess legitimate theological depth, yet each emphasises different aspects of the faith:
a. “We believe” (plural):
• Highlights the ecclesial and communal nature of faith. The Creed is not a collection of personal opinions but the confession of the whole Church.
• Stresses that Christian faith is received—not invented or self-generated—but handed down in communion with the saints of all ages.
• Reflects conciliar practice, the collective witness of the people of God, and the catholic unity of the Church.
• Resonates strongly with the ecumenical spirit: the Orthodox Churches and many modern Protestant Churches (including some contemporary Anglican liturgies) have returned to the plural for this reason.
b. “I believe” (singular):
• Emphasises the personal appropriation of faith, especially important in baptismal and eucharistic contexts.
• Affirms that although faith is shared, each believer must confess it personally.
• Reflects the Reformed principle that faith is not imposed collectively, but is an individual act of grace and response.
• Carries an ancient liturgical resonance in the West and is deeply embedded in the classical Anglican tradition.
4. Patristic and Liturgical Testimonies
St Cyril of Jerusalem, in his Mystagogical Catecheses (fourth century), refers to the use of the singular in the context of baptism: “Do not say ‘we believe’, but ‘I believe’, for you are confessing the faith for yourself” (Catechesis 5.9). This clearly shows the functional use of the singular in personal expressions of faith.
However, in conciliar, liturgical, or synodal contexts, the plural is the standard. The formulas of the councils say “We believe…” because they represent the voice of the whole Church.
The Eastern liturgy (used in the Orthodox Churches) always recites the Creed in the plural. In contrast, the Roman liturgy and classical Anglicanism have preserved the singular.
At present, many modern liturgical books permit or prefer the plural in Sunday liturgical settings.
5. The Pastoral and Liturgical Dilemma: What Should We Use?
The choice between “I believe” and “We believe” is not a matter of orthodoxy, but of emphasis. Both forms are deeply rooted in Christian tradition.
To use “We believe”:
• Is more faithful to the original Greek
• Reinforces ecclesial unity and the conciliar character of the Creed
• Fosters ecumenical spirit, aligning with Eastern liturgies
• Is especially fitting for the Sunday celebration of the sacrament, where the whole assembly confesses the common faith
To use “I believe”:
• Highlights the personal dimension of faith
• Has ancient liturgical grounding in the West, especially in baptismal contexts
• May be more accessible in communities where faith has become individualised or privatised—though this may also be a limitation
In the Reformed Anglican tradition, both usages are possible, but it is desirable to teach that Christian faith is personal without being private, and communal without being anonymous. Therefore, the plural form (“we believe”) carries greater catechetical and liturgical weight in the context of Holy Communion, while the singular form may be reserved for personal confessions (baptism, confirmation, profession of faith).
Conclusion: A Wise Balance
Ultimately, both “I believe” and “We believe” are legitimate ways of proclaiming the Christian faith. However, since the Nicene-Constantinopolitan Creed was born as a conciliar confession in the plural, and since its current use is liturgical and communal, there is a strong argument in favour of preferring “we believe” in our Sunday celebrations.
This preference does not deny the importance of personal faith, but rather situates it within the body of Christ, which is the Church. To confess with the Church: “We believe in one God” is to remember that we are not solitary believers, but members of a communion that transcends time and space, united by the Trinitarian faith handed down from the apostles.
The Nicene Creed in Anglican Worship: A Communal Confession in the Context of Holy Communion
The Nicene Creed is not merely an abstract doctrinal formula. Its placement—immediately after the proclamation of the Word and before the prayers and the consecration of the elements—underscores its liturgical, ecclesial, and theological function.
a. The Context: The Creed in the Supper Liturgy
In the 1662 Book of Common Prayer and many of its contemporary editions, the Nicene Creed is used in the celebration of Holy Communion. This practice is not incidental. Its inclusion carries profound implications:
- The Creed responds to the Word read and proclaimed: after hearing the Scriptures, the people of God affirm what they have heard—a faith not invented in each one’s heart, but received and affirmed together.
- The Creed prepares us for the Lord’s Table: to confess the Triune God—the incarnate, crucified, and risen Christ—is to ready the heart and the community to enter into communion with that same Christ in the sacrament.
- The Creed unites the Church gathered in one Spirit: it is not a sum of private beliefs, but the faith of the one, holy, catholic, and apostolic Church—which is precisely what the Creed affirms in its final section.
b. “We Believe”: The Language of the Gathered Community
In this liturgical context, the use of the plural “We believe” acquires extraordinary power. We are not, as isolated individuals, affirming a private faith; we are, as the body of Christ, proclaiming the faith that constitutes us as Church. In other words:
• “We believe” is a communal act of worship and communion, not merely a theological statement.
• This confession does not belong to us as private property; rather, it possesses us and forms us as a people.
• We are not asserting our subjective faith, but joining the objective, historic, apostolic, and Trinitarian confession of the universal Church.
Therefore, it is particularly significant that the Nicene Creed finds its firmest place not in the baptismal rite or in personal prayer, but in the liturgy of Holy Communion. The Eucharist is the sacrament of unity, and the Creed is, accordingly, the confession of that Trinitarian, Christological, and ecclesial unity.
c. Personal Faith in Ecclesial Communion
This does not negate the personal dimension of the act of faith. Every believer must believe with the heart. But the crucial point is that personal faith occurs within a communal, sacramental, and Trinitarian framework. True Christian faith is not lived in isolation but in communion with others—and this communion is expressed liturgically in Holy Communion.
In the Lord’s Supper, we do not merely remember what Christ did; we partake of his body and blood. Likewise, in the Creed, we do not merely recall what the Church believes; we enter and renew our belonging to that shared faith, proclaimed throughout the centuries.
d. The Creed as an Echo of the Divine Invitation
We may go further still. In Holy Communion, it is God Himself who invites us to share in His Trinitarian life. The Creed, therefore, is not merely our response, but also an echo of God’s call: in proclaiming it, we affirm together that we believe in the One who has created us, redeemed us, and sanctified us, and who gathers us as His people.
This is why the Nicene Creed begins with “We believe.” Because it is not a solitary assertion, but a choral testimony. Because it is not the faith of an individual seeking God, but the faith of a Church that has been found by Him, saved by His Son, and enlivened by His Spirit. Because we believe—as a summoned community—in one God who invites us to His table and makes us partakers of His glory.
A Pastoral Word
The use of “We believe” in the Nicene Creed is not only more faithful to the original Greek, but also more fully embodies the sacramental and communal reality of Anglican liturgy. In Holy Communion, we do not come alone, we do not believe alone, we do not commune alone. We do so as members of one Body, affirming the faith that this very Body has received and transmitted from generation to generation.
Therefore, to recite the Creed in the plural is a deeply ecclesial, theological, and pastoral act. It is our confession as Church—as a redeemed community gathered to proclaim: “We believe.”
Soli Deo gloria
