Russel,
Thank you for this analysis. It could, and should,  be used as a form of ‘creed’ for Grasping the Nettle!
And don’t we owe deep gratitude to St Augustine not only for his wisdom but also for the ability to distil it into just a few words that have the concentrated power of poetry! 

But I write simply to underscore two points you have made very adequately already.

The first is that revisiting the fundamentals of belief- and understanding the evidential rationale behind them- is not only enriching but crucially important.  It is so easy to take such basic things for granted and miss the grandeur- of the creed, in this case. Revisiting,  re-scrutinising and re- asserting core beliefs offer multidimensional benefits that are at the very heart of community.

The second point relates to the things Christians may understand less well and, consequently, be matters about which we may find less agreement.  How ironic that a common reaction is dogmatism and assertion, often in a way that erects barriers against those who interpret the issue differently.  Oh that humility, honest and open enquiry,  at least   in some matters,  could replace the pseudo certainty used as a comforting replacement for the ’ real’ knowledge that human beings naturally seek.

It behoves Christians well in many matters of theology to forsake the false premise that uncertainty and questioning are weaknesses to be eschewed at all costs and that being able to state one’s views with confidence is more important than owning up to being a pilgrim walking with others along an uncertain paths- but one replete with insights and exciting possibilities along the way.
  I sense that Grasping the Nettle is rightly more about the pilgrim way while still feeding and serving the appetite for knowledge, truth and understanding.
.

Hi Iain
Thanks for your response. Just to elaborate a little on my original post I would argue the Creed is important for three reasons
First to remind the Christian Church of its identity and purpose; who we are and for what we are called and commissioned. This is so necessary in an age of doubt, scepticism and unbelief which has filtered through to our faith communities. To use Paul’s metaphor of a Trumpet Call (1Cor 14:8) the great affirmations of the Creed provide that rallying call to a Church in retreat and disarray.
Second, to provide an anchor around which Christian unity can be built up.  The historical divisions of the Church although they may have been contextually unavoidable, are a luxury we cannot afford in the 21st century. We must remember that the only people who have ever benefitted from Christian disunity have been Muslims and Atheists.
Third, the Creed involves the grand Christian Vision from Creation through Redemption to the Consummation of all things. Within this framework and under this umbrella we are to unite all things in Christ and that for our purposes includes the best of human thought, reason and knowledge about the nature of reality. It is therefore a great springboard to begin the project outlined by Tom Wright (see my Post on “Theology in the Public Square”).
I firmly believe “Grasping the Nettle” has an important role to play in all of this and you are right to point out that we need honesty and humility in our approach to others on this pilgrim journey that God has called us to. With God’s grace that will not be beyond us. Exciting times indeed!

It’s good to be reminded of the importance of the Nicene Creed of 381, too often neglected in our Reformed churches. In my occasional exercises in adult Christian education, I have sometimes found that choir members are more receptive to the Nicene Creed than others. I suspect that has something to with its setting to music and ways in which singing the creed enables us internalise it. Bach’s Mass in B-Minor is a powerful testimony to this capacity of the sung creed.  A further feature of the Nicene Creed is its first person plural. Beginning with the confession ‘we believe’ it contrasts with the ‘I believe’ at the opening of the Apostles’ Creed. I find this significant too. Together with other Christians across space and time, we confess the faith of the one, catholic church. This corporate dimension also deepens our conviction. The great historian of Christian theology, Jaroslav Pelikan often spoke of how he drew comfort from regularly reciting ‘we believe.’ In times when his faith wavered or seemed remote or beset with difficulty, he could repose upon the faith of others, drawing strength from those around him who carried him along with their confession. Both these examples remind me that faith is not merely a matter of intellectual assent or private opinion. It is a way of orienting one’s whole self, situated within a community of faith with its worship, friendship and service. Thinking about God belongs to a whole-person social setting in which body, mind and heart are all engaged.

Hi David
Thanks for your comments and the excellent points you raise. I’m a late convert to liturgy as you know! Part of the reason for that was my experience as a young Christian on the receiving end of very formal and structured worship which seemed arid, mechanical and meaningless. Luke Timothy Johnson acknowledges that even in the Roman Catholic Church, where the creed is regularly recited, many people don’t fully understand what they are saying (one of the reasons he wrote his book). Last year I introduced the use of the Apostle’s Creed in my own church every Sunday but as it is projected on our screen we were able to change the “I” to “We” in line with point you make in regard to that. I thought we might move to the fuller version in time! I started preaching my way through the creed just recently and not only have I enjoyed it immensely but the response from my congregation has been very positive and enthusiastic indeed. This has been followed up with a midweek study group reflecting on the issues raised. My Session Clerk gently rebuked me about my use of the term “recite”; he said we should be “proclaiming” the creed. Amen!  Perhaps it comes down to the clergy reminding people of what we are doing and why we are doing it thereby making every Sunday act of worship a real existential “event.”
On another note, we had a conversation a while ago about theological education for candidates for the Ministry. You know only too well my long struggle with issues of faith/doubt particularly in relation to my postgraduate studies. The reason “I’m still standing” (to quote Elton John) has a lot to do with Eastern Orthodox and Roman Catholic writers whom I have read in recent years and who have drawn me back to the Faith. Do you think we Protestants do enough to support and guide our candidates for Ministry through the minefield and quagmire that results from an Enlightenment approach to theological studies? Universities are not responsible for the cultivation or promotion of faith. My own experience is of a fascinating and challenging theological education where I was left to put all the varied elements together on my own. Not very successfully I might add. Hence, until recently, my Ministry was in a different compartment of my life from my academic pilgrimage and there were dark days when I wanted out.
Can the Church do more in this regard?  Is there a role here for Grasping the Nettle?

It is such an intriguing question: is there a role here for Grasping the Nettle?  i have a preferred answer but prefer that it would emerge from the thoughtful contributions of others.