Main articles of faith: (Mat 15:16, 1Ti 3:16).
– There are several Creeds: The Apostles’ Creed, the Nicene Creed, the Athanasian Creed, the Vatican II Creed.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
Credo in general literally means “I believe”, that is to say “my expression of faith”. It is, therefore, the set of ideas, truths, mysteries, beliefs or doctrines that a person accepts and professes.
1. Meaning
In Christian terminology, it alludes from the earliest times to the formula that collects in an orderly manner the statements of the main dogmas.
It can be applied, by extension, to the same religious faith of believers. It is then presented as almost synonymous with the basic beliefs of the Church.
And in general the term “creed” has become a list of beliefs assumed by the proselytes of any religion, system or doctrine.
But, in a stricter sense, it implies a certain order, progressive index or synthetic summary of the main dogmas, principles or articles of faith that a believing community professes.
2. Evolution of the term
The historical scope of the term “creed” has been primarily associated with the Christian faith, more than with other religious confessions, since the first centuries.
Explicitly already in the third century, the term was alluded to the various ways of expressing the faith that primitive communities had, not always coinciding in certain nuances or expressions. At times, the very formulation of the “creed” led to dissension and theological controversy.
That is why the attempt to elucidate the way to “confess”, to proclaim, the faith was frequent and meetings, synods or councils multiplied, in which bishops, pastors, theologians met, with the intention of clarifying the expressions.
The controversies allowed the clarification of the doctrines and, with the clarity in what was believed, clarity was reached in the ways of formulating the truths. Thus, what was true (Catholic) was discerned from what was filtered as heretical or erroneous teachings.
The Latin churches preferred to use the Greek term “Symbol”, which etymologically means sign or emblem of what is professed. As such, it was spoken throughout the Middle Ages and is still used today when referring to the list of basic truths that are believed.
In the 16th century, Protestants preferred to use the term “confession” (Augsburg Confession (June 1530), Confession of the Four Imperial Cities, Helvetic Confession) so as not to be tied to the traditional way of expressing basic beliefs.
3. History of the Creed
In the evangelical texts, some form of clear definition of what is professed is already intuited. Trinitarian modes of preaching are sometimes alluded to, “Go and preach to all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.” (Mt. 18. 19).
And it seems to be understood in those references that listeners and converts become capable, through preaching, of assuming and accepting such preaching.
3.1. Already in the Scripture.
Saint Paul also spoke to the Romans of a “rule of doctrine”, which would express the following of faith to get out of sin (Rom. 6. 17). And he declares the need to believe from the heart and “confess the faith with words and deeds to be saved.” (Rom. 10. 10) In the diversity of allusions he sees the need to be able to say what is believed (Eph. 120-23, Philip. 2. 5-11, 1. Tim. 6.13, Col. 1. 21-22, etc.)
In the Acts of the Apostles, although there is doubt as to whether the text belongs to the original document or is a later interpolation or gloss that appears in many ancient manuscripts, the request of the deacon Philip to the eunuch who wants to be baptized is narrated. Faced with his demand if he believes, the ancient text includes the expression: “I believe that Jesus is the Son of God, and he is the Messiah” (Acts 10. 17). Although this fragment is not strictly biblical, its antiquity is indisputable. It can go back to the third century, even to the end of the second.
It was already natural in the primitive Church, that of the Apostles, that some formula was needed to be able to express their own beliefs, especially taking into account the Jewish origin of the first believers and the abundance of Old Testament formulations.
3.2. catechumenal times
The catechumenal way of preparing believers who were progressively installing themselves in Christian communities demanded it. The accessions of converts from religious models completely alien to Judaism were becoming more and more frequent. They were often carriers of a Greek culture much given to clarifying formulations. And they hoped that the Christian message could be defined with clear and permanent expressive ways.
This is how it appears in the first non-inspired writings that we have, for example in the “Didaché or Doctrine of the twelve apostles”, from the end of the first century (7.2 and 9.5)
The need for doctrinal clarification reaches its peak at the beginning of the fourth century in almost all Eastern and Western communities. The training processes of those who come to Christianity are becoming increasingly explicit, as can be seen in documents such as the following:
– Didascalia, c. 250;
– Tertullian, in his four formulas of faith (De prescrip. c. 13);
– Canons of Hippolytus, c. 220;
– St. Cyril of Jerusalem, Cat. 5. 12;
– St. Augustine, Sermon 214, etc.
“Master of the symbol that prepares faith” (Doctor Symboli ac fides) called Rufinus of Aquileia, in the fourth century, the deacon in charge of the catechumens.
The clear and orderly formulas of the doctrine that the candidate for baptism must learn, accept, deepen and transform into Christian life, become the script for the formation of thought. It is, at the same time, the practical guide of the virtues and the channel of adherence to the prayers presented in the community in which he joins.
3.3. trinity base
Saint Augustine, in the 5th century, recounts how the Trinitarian Creed was already recited in response to the demands of the Bishop who baptized the catechumen with triple immersion and demanded “to believe in God the Father, in Jesus Christ, the only Son of God, in the Holy Spirit, in the Holy Church, in the forgiveness of sins and in the resurrection of the body” (Confessions. 8. 2)
The trinitarian formula was essential in the formulation of the Symbol from the earliest times. It was surely a formula drawn up and inspired by the very words of Christ (Matt. 28. 19) and from the beginning such a confession was demanded by the followers of Jesus from the new converts. (Acts 2.38 and 19.3)
And the link with the baptismal liturgy was evident in all the communities, as soon as the clear confession was introduced in the initiation rite that expressed the free adherence to what the community that received the neophyte confessed.
4. The types of creeds
Among the many formulas that were spread in the various Christianities, the Catholic tradition has considered exemplary and referential those of four symbols or creeds:
– that of the Apostles, which is the oldest profession of faith used in the Church;
– that of the Nicene Council (325);
– the complement of the Council of Constantinople (381);
– that of Saint Athanasius.
4.1. the roman creed
It was one of the first forms of faith that spread throughout the Christendoms of the West. It was also called the “Apostles’ Creed” from the fourth century. This expression “Symbol of the Apostles” appears for the first time in the letter of the Council of Milan (390) to Pope Ciricio. From that moment, the expression becomes usual, being understood with it the Roman Creed.
4.1.1. Originality
The first document that declares such an origin is the “Commentary on the Symbol of the Apostles”, by Rufinus of Aquileia, around the year 400 or 410.
Later, this opinion was propagated by Saint Jerome in the 5th century, Saint Leo Pope in the 6th century and Saint Isidore in the 7th century, among others.
In the Middle Ages, the already generalized belief was consolidated and a sentence or sentence was attributed to each one of the twelve before separating, affirming their intention to draw up a consensual confession of faith, organized in the Trinitarian way and completed with the reference to the Church, to the forgiveness of sin and the resurrection.
The creed is even considered as inspired as Holy Scripture itself, due to the apostolic origin of each proclaimed truth and due to the supposed action of the Holy Spirit on them.
The various opinions of the hinted apostolic order confirm the legendary character of this attribution. The preferred order seems to have been that of the Eucharistic canon of Rome: Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James, Simon, Judas, and again Thomas.
Considering the improbability of apostolic provenance, it does not detract from the venerable formula, which is certainly prior to the fourth century.
The type of wording of the sentences, the lapidary condition of the phrases, the absence of concepts added to the essential, make many experts suspect that its antiquity may date back to the middle of the 2nd century. Saint Justin and Saint Irenaeus, from that century, allude to formulas of faith that reflect an almost perfect similarity.
What is unquestionable is that, if one looks at the content of the statements, the “Apostles’ Creed” reproduces the clearest and most perfect apostolic essences.
Its marked catechumal meaning is also indisputable; that is, it served as a guide to clarify the until then charismatic and emotional faith of the immediate followers of the Apostles; and responded to the need for a more conceptual and cultural orientation in the expression of the basic beliefs of later believers.
In the same way, the Roman origin of the formulation of this creed seems evident, as well as its almost exclusive extension in the Western Churches. At least it is not quoted by any of the Eastern Church writers until practically the ninth century.
4.1.2. The original text
It is interesting to contrast the purity, simplicity and radical nature of the sentences that make up the essence of the apostolic symbol. Despite some additions that were detected in certain documents or authors over time, the essential axis of this symbol has remained intangible over the centuries.
The logical and Trinitarian process of that formulation is evident in its immutable configuration to this day. It will later become the guide to the doctrinal explanations of the Church.
The fidelity to the primitive Roman text that appears in third-century authors is surprising when compared to the slight variations (they are placed here between) that are still used today.
1. I believe in God the Father almighty.
2. And in Jesus Christ, his only Son, 3. Who of the Holy Spirit and was born of Mary, the Virgin.
4. Under Pontius Pilate he was crucified, dead and buried.
5. On the third day he rose from the…