SYMBOLS OF THE FAITH. - Formulas that summarize in a concise manner the truths of the faith.
I. **Notion.** - The word “symbol,” if derived from the Greek σύνθρολον, means a token or sign of recognition; if derived from σύνδρομον, it means tribute. The Fathers, however, preferred the first derivation, especially after Rufinus and St. Augustine, in explaining why this term was used to designate the rule or profession of faith required for admission to Baptism.
The name “symbol” is already commonly applied to this profession by St. Cyprian (*Ep.*, 69, 7), while the earlier Fathers used expressions such as *regula veritatis* (*cf. M. Besson, S. Pierre et les origines de la primauté romaine*, Geneva 1929, fig. 72).
(from N. Besson, *S. Pierre et les origines de la primauté romaine*, 1927, 69, 72; *Symbols of the Faith – The Apostles’ Creed*. Text of Roman origin, preserved in a manuscript from the 6th–7th century – Oxford, Bodleian Library, cod. Laudianus 35, f. 226v.)
Symbols of the Faith may also be called *regula vel doctrina fidei*, *tessera*, or *sacramentum* (*cf. St. Irenaeus, Adv. haeres.*, III, ch. 9, no. 4; Tertullian, *De praescript.*, ch. 6*). Some modern authors (G. C. Van Noort, *Tractatus de fontibus revelationis*, 3rd ed., Amsterdam 1920, p. 113) distinguish symbols from professions of faith, considering the former as abbreviated formulas of faith, while the latter are more developed formulas. However, the two terms are usually employed interchangeably (*cf. Denz-U. 26 and Hahn, Bibliothek der Symbole und Glaubensregeln der alten Kirche*, 3rd ed., Breslau 1897).
II. **Origin.** - The symbols of the faith owe their origin to the internal needs of the early Christian communities. Already in the mission entrusted by Jesus to the Apostles (*Mt.* 28, 19–20), it was implied that the teachings to be imparted had to be presented in a well-defined formula. Moreover, the baptismal formula prescribed by Christ Himself is a profession of faith in the Most Holy Trinity. Apart from the question of the origins of the Apostles’ Creed (v. below), it is not surprising that, from the earliest times, brief, clear, and precise doctrinal formulas arose in the Church, which were later called “symbols.” These served both to maintain the unity of faith and to ensure the faith of those to be admitted into the Church.
As these formulas developed, they consciously or unconsciously became the basis for polemics and apologetics (*cf. St. Justin’s Dialogue with Trypho* and St. Irenaeus’ *Adversus haereses*). The need to combat heresies led, from time to time, to the addition or emphasis of one or another doctrine. These clarifications multiplied over the centuries, and the Church always opposed the denials of heretics with the professions of faith contained in its symbols.
Symbols of the faith, therefore, far from being a collection of empty, arid, and lifeless formulas, are rather to be regarded as a tangible manifestation of the very vitality of the Church. The fact that the Church prescribes such frequent use of them in its liturgy already demonstrates how they serve to strengthen the bonds uniting Christ’s followers in *one Lord, one faith, one baptism* (*Eph.* 4:5). The principal symbols are listed below.
III. **The Apostles’ Creed.** - An ancient profession of faith of the Roman Church. It appears in two significantly different forms: the text used in the liturgy and a shorter, more ancient text (*cf. Denz-U. 226*).
I. **Origin.** - The Apostles’ Creed is the result of an evolution determined by the internal needs of the Christian communities and, in particular, by the creative impulse of the liturgy. From apostolic times, an explicit profession of faith was required for admission to Baptism; hence the need arose to summarize for the faithful the principal Christian truths in a brief, precise, and easily understandable formula. This formula also served to distinguish, in the face of persistent heretical propaganda, true doctrine from false. The earliest known formula is that used by the Ethiopian eunuch: “I believe that Jesus Christ is the Son of God” (*Acts* 8:37). From apostolic times, however, other more widespread formulas were known, containing the most important truths of Redemption, such as that in 1 Cor 15:3–4: “For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures.” Similar confessions of a Christological nature are found later, toward the end of the 1st century, in St. Ignatius of Antioch (*Eph.*, 18:2; *Smyrn.*, 1:1).
Alongside Christological formulas, Trinitarian formulas also emerged, their rise being determined by Christ’s command: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (*Mt.* 28:19). A characteristic example of a Trinitarian profession of faith, somewhat expanded, is found in the apocryphal *Epistula Apostolorum*, recently discovered and published, which is dated to around AD 140: “(I believe) in the Father almighty; and in Jesus Christ, our Savior; in the Holy Spirit, the Paraclete; in the Holy Church, and in the remission of sins” (*Denz-U.*, 1). Similar formulas are found in St. Irenaeus (*Adv. Haer.*, I, 10, no. 48) and in the liturgy of the *Papyrus of Der Balyzeh*. Perhaps as early as the middle of the 2nd century, the need was felt to add new Christological elements. In this regard, the fact that the thanksgiving (Preface) of the Eucharistic liturgy from its earliest origins included an extended confession of Christ was of importance (*cf. Justin, I Apol.*, 61:3, 10, 13; Irenaeus, *Adv. Haer.*, I, 10).
Thus, in Rome, a type of symbol emerged that contained an expanded clause regarding Christ, thereby somewhat altering the symmetrical balance of the primitive Trinitarian symbol. This formula, which later crystallized into the form comprising about twelve articles, is known toward the end of the 2nd century by the precise designation “Apostles’ Creed” or “Apostolic Creed.” This title, applied to the baptismal profession of faith of the Roman Church, is first encountered in a letter, certainly composed by St. Ambrose, sent by the Synod of Milan (393) to Pope Siricius (*PL* 16, 1126).
2. The Primitive Apostolic Creed
The primitive Apostolic Creed in its complete original form was first transmitted in Greek by Marcellus of Ancyra in a letter to Pope Julius (c. 340), and in Latin by St. Nicetas of Remesiana and Rufinus of Aquileia (both c. 400); to the latter belongs the first assertion of a strictly apostolic origin of the Roman Creed with all its articles. The Apostles, Rufinus relates, before separating to preach the Gospel, would have jointly compiled this summary of their future preaching, which they called the Creed and established as a rule of truth to be delivered to new believers (Comm. in Symbolum apostol., 2: PL 21, 337). Rufinus says he learned these details from the elders (tradunt maiores nostri), and his account enjoyed popularity in the West throughout the Middle Ages; and since the articles were twelve, by the 6th century it was believed that each of these was to be attributed to one of the Apostles (PL 39, 2189-90). Hence the great surprise of the Latin Fathers at the Council of Ferrara in 1438, when, having invoked against the Greeks the authority of the Apostolic Creed, they were answered by Mark Eugenicus, Archbishop of Ephesus, that the Greek Church had never known an Apostles’ Creed. It is unnecessary to insist on the legendary character of Rufinus’ tradition.Yet if the Apostolic Creed is not strictly an apostolic work, it nevertheless goes back to a very early period. Indeed, it is found almost in its entirety in Tertullian (De virg. velandis, 1; Adversus Praxean, 2; De praescript. haeret., 13 and 36); and certain elements are found in St. Hippolytus (cf. B. Capelle, Le Symbole romain au second siècle, in Revue bénéd., 39 [1927], p. 33 sq.), in St. Irenaeus (Adv. haer., 1, 10), in St. Justin (Dial. cum Tryph., 76, 85, 116; I Apol., 61), and perhaps even in St. Ignatius (Ad Trall., 9). Thus it is highly probable the judgment of Batiffol (Littérature grecque, Paris 1898, p. 70) and Burn (The Apostles Creed, London 1906, p. 30) who place its date around 100-20. Vacant (DThC, I, cols. 1675-76) traces at least the essential part of our Creed—the explicit profession of faith in the Father, Son, and Holy Spirit—to the Apostles, and precisely to the founders of the Roman Church as a baptismal institution. The other secondary elements would have been added later to complete its various articles.
According to more recent Catholic critics, the Roman Creed might be considered the result of the fusion of two formulas, both apostolic: one Trinitarian, the other Christological. It could be said that this Creed is a summary of the essential traits of primitive catechesis on the two great mysteries of Christianity. These formulas, initially used separately, would have been united within the Trinitarian formula at the beginning of the 2nd century to more effectively combat the rising Monarchianism (cf. P. Lebreton, La formation du Symbole des Apôtres, in Rech. de sc. rel., 13 [1923], pp. 349-53). It is certain that the ancient form of the Apostolic Creed served as the basis for all other baptismal creeds in the West; it cannot, however, be demonstrated that it was likewise the basis for Eastern creeds.
3. The Present Text
The current textus receptus differs noticeably from that of Rufinus of Aquileia. Indeed, the latter, composed of 12 articles (while the textus receptus consists of 14), lacks the following insertions: “Creator of heaven and earth,” “was conceived,” “suffered,” “died,” “descended into hell,” “almighty,” “catholic,” “the communion of saints,” “life everlasting.” The earliest attestation of the present formula is found in the Expositio vel tractatio.
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**Imbricatum est partis exemplis sive quondam**
**inventi, quod in usum duarumque non altera est**
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**Creeds of the Faith — Commentary by St. Maximus of Turin**
**on the Apostles’ Creed — St. Gall, Abbey Library,**
**ms. 188, f. 343 (7th century).**
The Creed’s wording, contained in the Missale gallicanum vetus: since in this Expositio the hand of St. Caesarius (d. 543) is clearly evident, the textus receptus was already in use in southern Gaul by that date.
It is not well known by whom or under what circumstances the variants mentioned above were incorporated into it, variants which before the 6th century are already found scattered here and there in one or another of the creeds in use in certain major Churches. The place where this elaboration took place is also obscure. Vacandard thinks it was in Gaul, Halm in a Church of northern Italy, Burn in the Church of Rome or perhaps in an influential monastery such as Bobbio; all, however, agree in affirming that the spread of the present text in the West, whatever its origin, could only have occurred through the prestige of the Roman Church.
4. Authority of the Apostolic Creed
The Apostolic Creed has always held in baptismal liturgy the place of honor it enjoyed from the earliest centuries. Moreover, knowledge of it was always considered a fundamental element of Christian life. For this reason, medieval synods recommended to priests that they teach and inculcate it to the faithful and have it recited aloud in parish churches (cf. M. Righetti, Manuale di storia liturgica, I, Milan 1945, pp. 173-74). It was considered of particular efficacy against diabolical temptations (St. Ambrose, De virg., 3, 5; St. Athanasius, Vita s. Antonii, 25); the Ritual still prescribes its recitation during exorcisms. It was soon introduced into the Divine Office; it is found in all the psalters of the 8th and 9th centuries (S. Bäumer, Hist. du Bréviaire, I, Paris 1905, p. 377).VII. THE NICENE-CONSTANTINOPOLITAN CREED: V. NICEA, I, First Council of.
V. THE CHALCEDONIAN CREED: V. CHALCEDON.
VII. THE ATHANASIAN CREED: V. QUICUMQUE VULT.
VII. OTHER CREEDS
In addition to the four most important creeds mentioned above, the following are noteworthy: 1) the TOLEDAN CREED (Denz-U, 26, 275), a profession of TOLEMAIDE (v.) of 675; 2) the CREED OF LEO IX (Denz-U, nn. 343-49), found in the letter *Congratulamur vehementer* of 13 April 1053, addressed to Peter, Patriarch of Antioch. This profession of faith is nearly identical to the one recited, in question-and-answer form, during the consecration of bishops; 3) the *Professio fidei Waldensibus praescripta* (Denz-U, 26, 420, 7) of Pope Innocent III (1198–1216), which expounds, among other things, the faith in the sacramental nature of the Church and in the individual Sacraments; 4) the Creed of Leo IX was expanded in the *Symbolum Lateranense* (Denz-U, 428 ff.), composed at the Fourth Lateran Council of 1215 under Innocent III. The expansion pertains chiefly to the doctrine of the Holy Eucharist; 5) a further development of Leo IX’s Creed is found in the *Professio fidei Michaelis Paleologi* (Denz-U, 461 ff.), prescribed by Pope Clement IV in 1267 to Emperor Michael Palaeologus, who recited it at the Second Council of Lyon (1274) before Pope Gregory X. It concerns particularly the doctrines on the Sacraments, the primacy of the Roman Church, and the *Novissimi*. On 19 August 1385, Urban VI prescribed it for all who passed from a dissident church to the Catholic Church. 6) The last of the great creeds is the *Professio fidei Tridentina* (Denz-U, 494 ff.), which briefly and clearly summarizes the teaching of the Council of Trent. This profession of faith was later expanded with additions from the First Vatican Council, and in this final form, under the title *Professio fidei Catholicae*, it stands at the beginning of the *Codex Iuris Canonici*. It is prescribed for admission to nearly all ecclesiastical offices and for any change of office or benefice, as well as for clerics before subdiaconate and for confessors and preachers before receiving the faculty to exercise these functions (CIC, can. 1406). In this context, the *Usurandum contra errores modernismi* was appended, promulgated by Pius X in the *motu proprio* *Sacrorum Antistitum* of 1 September 1920 (Denz-U, 2145–47).VIII. DOGMATIC VALUE
Here we refer only to official creeds, such as those listed above, and not to the professions of faith frequently encountered in ancient writers. The latter are, without doubt, venerable formulas, but their importance pertains solely to the history of dogma.There can be no doubt regarding the dogmatic value of the oldest creeds: the Apostles’, the Nicene, the Niceno-Constantinopolitan, the Chalcedonian, and the Athanasian. Apart from formal endorsements by Popes and Councils, the mere fact that they have become an integral part of the liturgy (in Baptism, the Breviary, priestly ordination, and ordinary prayers, as well as in the Holy Mass) already reveals their official sanction by the authentic magisterium of the Church, in accordance with the well-known principle: *lex orandi, lex credendi*.
The other creeds or professions of faith all bear the formal approval of the Pope; hence, like the former, they are to be regarded as official documents of the Catholic faith. Some reservations, however, are made regarding the anti-Modernist oath, since not all its parts appear to be uniform in their dogmatic weight. Since it presupposes previous doctrinal statements, each assertion must be examined individually, and its dogmatic value depends on the value of the documents to which it refers (v. also *Syllabus*). Finally, it should be noted that the dogmatic value of the so-called *fidei* creeds pertains only to what constitutes the direct teaching of the creeds themselves, and not to what is merely explanatory or incidental; thus, the comparison of the union of body and soul, used by the Athanasian Creed to explain the substantial unity of Christ, must be understood in this latter sense.