The Nicene Creed is a fitting confession for those who accept Mark’s invitation to put their faith in God’s “beloved Son.” The “only begotten Son” of the Creed is an appropriate description of the “beloved Son” revealed through Mark’s narrative. The Creed, however, lacks one important characteristic of Mark’s “beloved Son.”
The title “beloved Son”/“Son of God” is central to Mark and closely related to the title “the Christ.” Both titles appear in the prologue and in Peter’s Confession/the Transfiguration (8:27–9:13) at the turning point of the Gospel. Mark has prepared for this second occurrence by dispensing with two pairs of false answers to Jesus’ identity (3:21–35; 6:14–29). Jesus uses “beloved Son” in the Parable of the Vineyard (12:1–12) before the temple crowds and then confesses that he is “the Christ, the Son of the Blessed” before the high priest at the climax of the Gospel (14:52–65). Mark’s Gospel concludes with the Centurion’s testimony that the crucified Jesus is “the Son of God” (15:39).
The prologue begins to fill the term “beloved Son” with content by announcing that in Jesus God has come in a unique way to establish the Kingdom of God—he has come “for us men and for our salvation.” Jesus’ words and deeds confirm the divine authority of his person and the salvific character of his coming. All that Jesus need do is speak and unclean spirits are expelled, people are healed, uncleanness is removed, sins are forgiven, storms are stilled, a young girl is restored to life. His parables bring what they describe into being. His predictions come true. He does what only God can do in the way that only God can do it.
Jesus reveals his deity to the twelve through the series of mighty deeds that extends from calming the storm (4:35–41) to walking on the sea (6:35–52). When Jesus stilled the storm, they asked, “Who then is this, that even the wind and sea obey him?” When approaching them on the sea Jesus answers, “I AM, do not be afraid.”
Although Mark has hinted at Jesus’ passion, it is only after Peter’s confession that Jesus makes the necessity of his suffering/resurrection clear. Thus, Mark affirms, with the Creed, that the “beloved Son” is, like the “only begotten Son,” true God who has become incarnate for our salvation, and who must undergo crucifixion-resurrection for its accomplishment. However, the Creed lacks Mark’s emphasis on obedience. The Son is characterized not only by his identification with, but by his obedience to, the Father. At his baptism God addresses him with “You are my beloved Son, with you I am well pleased” (1:11). On the way to the cross Jesus answers, “Abba, . . . not what I will, but what you will” (14:36). It is the eternal, suffering, obedient Son whom the Centurion confesses. This paper develops a previous study and is related to my forthcoming book, The Jesus Question (Hendrickson, 2026).