The professio fidei takes place during baptism in the Armenian Church in a declaratory form and does not begin with "I believe" but with "We believe". This can be explained by the rubric before the abrenuntiatio, which is then immediately followed by the professio fidei, which assumes an infant's baptism and points out that the godfather takes the baptized child into his lap and, together with the priest, first the abrenuntiatio and then the baptismal creed should pronounce. The text of the baptismal symbol reads:
We believe in the Holy Trinity:
to the Father, the Son and the Holy Spirit,
to the proclamation of Gabriel, the birth of Christ, the baptism,
the suffering, the crucifixion, the three-day burial,
the resurrection, the divine ascension, sitting at the right hand of the Father,
to the terrible and glorious second coming,
this is what we confess and believe.
Another detailed creed of the Armenian Apostolic Church was written by Saint Grigor of Tatev (1346-1409) or by his disciples (in the 15th century). The text says:
We confess and we believe with a perfect heart in the Father God, the uncreated, not born and beginningless, but also the bringer ("bearer") of the Son and the pouring-out of the Holy Spirit. (Red. God the Father is the one from whom the Son is born and the Holy Spirit emanates).
We believe in the Logos, God, uncreated, born and beginning from the Father before eternity, neither later nor less, but whatever the Father-Father [is], so also [is] with him the Son-Son .
We believe in the Holy Spirit, God, uncreated, timeless, not born, but emanating from the Father, consubstantial with the Father, and co-glorified with the Son.
We believe in the Holy Trinity: one nature, one deity, not three gods but one God, one will, one kingship, one dominion, one maker of [things] seen and unseen.
We believe in the Holy Church, in the forgiveness of sins through the communion of saints.
We believe in the One of the Three Persons, in the Word (Logos), in God, who was born of the Father before eternity, descended in time into the Theotokos Virgin Mary, taken of her sex, and thus united [it ] with his divinity, nine months patiently borne in the womb of the spotless Virgin.
And the perfect God became perfect man, with soul and mind and body; one person, one prosopon (face), and nature united. God became man without change or mingling, seedless conception and incorruptible birth, after which neither his divinity begins nor his humanity ends, [for Jesus Christ [is] the same yesterday and today and forever].
We believe in our Lord Jesus Christ, who walked the earth; after thirty years came to be baptized, [to whom] the Father testified from above: This is my beloved Son, and the Holy Spirit came down in the form of a dove. He was tempted by Satan and defeated him. He proclaimed salvation to the people. He toiled in body, grew weary, hungered, and thirsted; after that he came willingly to [his] passion, was crucified, died in the body, and lived alive in his divinity; who was buried [with his] body, united with his divinity, and descended into hell with his soul, in [his] divinity inseparable; who preached to the souls, destroyed hell and delivered the souls, rose from the dead after three days and appeared to the disciples.
We believe in our Lord Jesus Christ, who rose up into heaven in the same body and sat down at the right hand of the Father. He will yet come in the same body and in the glory of the Father to judge the living and the dead, which will also be the resurrection of all men.
We believe in the retribution of works, in the eternal life of the righteous and the eternal torment of sinners. Amen.
The church fathers of the entire church drew up a creed at the first ecumenical council in Nicaea in 325, which was expanded at the second ecumenical council of Constantinople in 381. The Nicene Creed is proclaimed not only by the Armenian Apostolic Church but also by the Orthodox Church to this day. The Catholic Church has made changes in the text known as “filioque” which are considered heresy by both the Armenian Apostolic Church and the Orthodox Churches. i.e. the textual changes of the Catholic Church, which were later adopted by the Evangelical Churches, are in contradiction to the dogma of our Church.
The First Ecumenical Council of Nicaea 325, summoned by the Roman Emperor Constantine I the Great, condemned the teaching of the Alexandrian presbyter Arius (Arianism), which conceived of Jesus Christ as essentially a creature intermediate between God and man. It formulated the consubstantiality (Greek homooúsios "consubstantial") of son and father and wrote a first creed. Church law provisions (canons) regulated the basic structures in the church, such as the canonical territory of the local churches (the later patriarchates) and the election of bishops.
The Second Ecumenical Council of Constantinople 381, convened by the Eastern Roman Emperor Theodosius I, condemned the teaching of Macedonian I, the Patriarch of Constantinople, and the Pneumatomace, who disputed the identity of God and the Holy Spirit. It affirmed the divinity of Christ and the Holy Spirit, and finished the drafting of the Creed (the Niceno-Constantinopolitanum since used by the Orthodox and Ancient Near Eastern Churches). The Church of Constantinople, the "New Rome", was given the same honorary status as the Church of Rome and second place after Rome. Both councils are recognized by all Christians.
Here is the text of the Creed that every Armenian Apostolic Christian must know by heart:
We believe in one God
the almighty father,
Creator of heaven and earth, of things seen and unseen.
And in the one Lord, Jesus Christ, the Son of God,
born of God the Father as an only begotten, that is, of the essence of the Father.
God from God, light from light,
true god of true god,
offspring and not created,
of the same nature of the father,
through whom everything was made in heaven and on earth,
the visible and the invisible [things].
The one who because of us humans
and came down from heaven for our redemption,
Body [and] man, born in a perfect way
from Mary, the Holy Virgin, through the Holy Spirit.
Through Him He took on body, spirit and soul
and all that is of man
truly and not [only] in appearance.
suffered, crucified, buried,
risen on the third day
ascended to heaven in the same body,
He sat down at the right hand of the father.
He will come again in the same body
to in the glory of the Father
to judge the living and the dead.
Whose kingdom will never end!
We also believe in the Holy Spirit
the uncreated and perfect,
who spoke through the law and the prophets and the gospel.
who descended into the Jordan
announced the messenger
and dwelt in the saints.
We also believe in the one
Catholic and Apostolic Holy Church,
to the one baptism, to repentance,
to the forgiveness and remission of sins,
in the resurrection from the dead,
to the eternal judgment of souls and bodies,
in the kingdom of heaven and in eternal life. Amen.