140. The Rule of Faith and the Apostles' Creed. (Chapter 12. The Development of Catholic Theology, in Conflict with Heresy.) (History of the Christian Church) (Schaff, Philip)

Rufinus (d. 410): Expos. in Symbolum Apostolorum. In the Append. to Fell's ed. of Cyprian, 1682; and in Rufini Opera, Migne's Patrologia, Tom. XXI. fol. 335-386.

James Ussher (Prot. archbishop of Armagh, d. 1655): De Romanae Ecclesiae Symbolo Apostolico vetere, aliisque fidei formulis. London, 1647. In his Works, Dublin 1847, vol. VII. p. 297 sqq. Ussher broke the path for a critical history of the creed on the basis of the oldest MSS. which he discovered.

John Pearson (Bp. of Chester, d. 1686): Exposition of the Creed, 1659, in many editions (revised ed. by Dr. E. Burton, Oxf. 1847; New York 1851). A standard work of Anglican theology.

Peter King (Lord Chancellor of England, d. 1733): History of the Apostles' Creed. Lond. 1702.

Herm. Witsius (Calvinist, d. at Leyden, 1708): Exercitationes sacrae in Symbolum quod Apostolorum dicitur. Amstel. 1700. Basil. 1739. 4 . English translation by Fraser. Edinb. 1823, in 2 vols.

Ed. Koellner (Luth.): Symbolik aller christl. Confessionen. Part I. Hamb. 1837, p. 6-28.

*Aug. Hahn: Bibliothek der Symbole und Glaubensregeln der apostolischkatholischen [in the new ed. der alten] Kirche. Breslau, 1842 (pp. 222). Second ed. revised and enlarged by his son, G. Ludwig Hahn. Breslau, 1877 (pp. 300).

J. W. Nevin: The Apostles' Creed, in the Mercersburg Review, 1849. Purely doctrinal.

Pet. Meyers (R. C.): De Symboli Apostolici Titulo, Origine ei antiquissimis ecclesiae temporibus Auctoritate. Treviris 1849 (pp. 210). A learned defense of the Apostolic origin of the Creed.

W. W. Harvey: The History and Theology of the three Creeds (the Apostles', the Nicene, and the Athanasian). Lond. 1854. 2 vols.

*Charles A. Heurtley: Harmonia Symbolica. Oxford, 1858.

Michel Nicolas: Le Symbole des apo tres. Essai historie. Paris, 1867. (Sceptical).

*J. Rawson Lumby: The History of the Creeds (ante-Nicene, Nicene and Athanasian). London, 1873, 2d ed. 1880.

*C. A. Swainson: The Nicene and the Apostles' Creed. London, 1875.

*C. P. Caspari: (Prof. in Christiania): Quellen zur Gesch. des Tauf, symbols und der Glaubensregel. Christiania, 1866-1879. 4 vols, Contains new researches and discoveries of MSS.

*F. J. A. Hort: Two Dissertations on monogenh; qeov and on the "Constantinopolitan Creed and other Eastern Creeds of the Fourth Century. Cambr. and Lond. 1876. Of great critical value.

F. B. Westcott: The Historic Faith. London, 1883.

Ph. Schaff: Creeds of Christendom, vol. I. 3-42, and II. 10-73. (4th ed. 1884.

In the narrower sense, by apostolic tradition or the rule of faith (kanw;n th' pivstew, regula fidei) was understood a doctrinal summary of Christianity, or a compend of the faith of the church. Such a summary grew out of the necessity of catechetical instruction and a public confession of candidates for baptism. It became equivalent to a symbolum, that is, a sign of recognition among catholic Christians in distinction from unbelievers and heretics. The confession of Peter (Matt. 16:16 gave the key-note, and the baptismal formula (Matt. 28:19) furnished the trinitarian frame-work of the earliest creeds or baptismal confessions of Christendom.

There was at first no prescribed formula of faith binding upon all believers. Each of the leading churches framed its creed (in a sort of independent congregational way), according to its wants, though on the same basis of the baptismal formula, and possibly after the model of a brief archetype which may have come down from apostolic days. Hence we have a variety of such rules of faith, or rather fragmentary accounts of them, longer or shorter, declarative or interrogative, in the ante-Nicene writers, as Irenaeus of Lyons (180), Tertullian of Carthage (200), Cyprian of Carthage (250), Novatian of Rome (250), Origen of Alexandria (250), Gregory Thaumaturgus (270), Lucian of Antioch (300), Eusebius of Caesarea (325), Marcellus of Ancyra (340), Cyril of Jerusalem (350), Epiphanius of Cyprus (374), Rufinus of Aquileja (390), and in the Apostolic Constitutions). Yet with all the differences in form and extent there is a substantial agreement, so that Tertullian could say that the regula fidei was una omnino, sola immobilis et irreformabilis. They are variations of the same theme. We may refer for illustration of the variety and unity to the numerous orthodox and congregational creeds of the Puritan churches in New England, which are based upon the Westminster standards.

The Oriental forms are generally longer, more variable and metaphysical, than the Western, and include a number of dogmatic terms against heretical doctrines which abounded in the East. They were all replaced at last by the Nicene Creed (325, 381, and 451), which was clothed with the authority of oecumenical councils and remains to this day the fundamental Creed of the Greek Church. Strictly speaking it is the only oecumenical Creed of Christendom, having been adopted also in the West, though with a clause (Filioque) which has become a wall of division. We shall return to it in the next volume.

The Western forms North African, Gallican, Italian are shorter and simpler, have less variety, and show a more uniform type. They were all merged into the Roman Symbol, which became and remains to this day the fundamental creed of the Latin Church and her daughters.

This Roman symbol is known more particularly under the honored name of the Apostles' Creed. For a long time it was believed (and is still believed by many in the Roman church) to be the product of the Apostles who prepared it as a summary of their teaching before parting from Jerusalem (each contributing one of the twelve articles by higher inspiration). This tradition which took its rise in the fourth century, is set aside by the variations of the ante-Nicene creeds and of the Apostles' Creed itself. Had the Apostles composed such a document, it would have been scrupulously handed down without alteration. The creed which bears this name is undoubtedly a gradual growth. We have it in two forms.

The earlier form as found in old manuscripts, is much shorter and may possibly go back to the third or even the second century. It was probably imported from the East, or grew in Rome, and is substantially identical with the Greek creed of Marcellus of Ancyra (about 340), inserted in his letter to Pope Julius I. to prove his orthodoxy, and with that contained in the Psalter of King Aethelstan.. Greek was the ruling language of the Roman Church and literature down to the third century..

The longer form of the Roman symbol, or the present received text, does not appear before the sixth or seventh century. It has several important clauses which were wanting in the former, as he descended into hades, the predicate catholic after ecclesiam, the communion of saints, and the life everlasting. These additions were gathered from the provincial versions (Gallican and North African) and incorporated into the older form.

The Apostles' Creed then, in its present shape, is post-apostolic; but, in its contents and spirit, truly apostolic. It embodies the faith of the ante-Nicene church, and is the product of a secondary inspiration, like the Gloria in Excelsis and the Te deum, which embody the devotions of the same age, and which likewise cannot be traced to an individual author or authors. It follows the historical order of revelation of the triune God, Father, Son, and Holy Spirit, beginning with the creation and ending with the resurrection and life eternal. It clusters around Christ as the central article of our faith. It sets forth living facts, not abstract dogmas and speaks in the language of the people, not of the theological school. It confines itself to the fundamental truths, is simple, brief, and yet comprehensive, and admirably adapted for catechetical and liturgical use. It still forms a living bond of union between the different ages and branches of orthodox Christendom, however widely they differ from each other, and can never be superseded by longer and fuller creeds, however necessary these are in their place. It has the authority of antiquity and the dew of perennial youth, beyond any other document of post-apostolic times. It is the only strictly "cumenical Creed of the West, as the Nicene Creed is the only "cumenical Creed of the East. It is the Creed of creeds, as the Lord's Prayer is the Prayer of prayers.

Note.

The legendary formulas of the Apostles' Creed which appear after the sixth century, distribute the articles to the several apostles arbitrarily and with some variations. The following is from one of the pseudo-Augustinian sermons (see Hahn, p. 47 sq.):

Decimo die post ascensionem discipulis prae timore Judaeorum congregatis Dominus promissum Paracletum misit: quo veniente ut candens ferrum inflammati omniumque linguarum peritia repleti Symbolum composuerunt.

Petrus dixit: Credo in Deum Patrem omnipotentem creatorem coeli et terrae.

Andreas dixit: Et in Jesum Christum, Filium ejus unicum Dominum nostrum.

Jacobus dixit: Qui conceptus est de Spiritu Sancto natus ex Maria Virgine.

Joannes dixit: Passus sub Pontio Pilato crucifixus, mortuus et sepultus.

Thomas dixit: Descendit ad inferna tertia die resurrexit a mortuis.

Jacobus dixit: Adscendit ad coelos sedet ad dexteram Dei Patris omnipotentis.

Philippus dixit: Inde venturus est judicare vivos et mortuos.

Bartholomaeus dixit: Credo in Spiritum Sanctum.

Matthaeus dixit: Sanctam Ecclesiam catholicam Sanctorum communionem.

Simon dixit: Remissionem peccatorum.

Thaddeus dixit: Carnis resurrectionem.

Matthias dixit: Vitam aeternam.