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Please help help the mission of latest Advent and get the full contents of this web site as an on the spot obtain. A formula containing in short statements, or "articles," the basic tenets of Christian perception, and having for its authors, in keeping with tradition, the Twelve Apostles. Throughout the Middle Ages it was usually believed that the Apostles, on the day of Pentecost, whereas still underneath the direct inspiration of the Holy Ghost, composed our present Creed between them, every of the Apostles contributing one of the twelve articles. This legend dates back to the sixth century (see Pseudo-Augustine in Migne, P.L., XXXIX, 2189, and Pirminius, ibid., LXXXIX, 1034), and it is foreshadowed still earlier in a sermon attributed to St. Ambrose (Migne, P.L., XVII, 671; Kattenbusch, I, 81), which takes notice that the Creed was "pieced together by twelve separate workmen". About the same date (c. 400) Rufinus (Migne, P.L., XXI, 337) provides an in depth account of the composition of the Creed, which account he professes to have acquired from earlier ages (tradunt majores nostri).
Although he doesn't explicitly assign each article to the authorship of a separate Apostle, he states that it was the joint work of all, and implies that the deliberation passed off on the day of Pentecost. Moreover, he declares that "they for a lot of simply causes determined that this rule of religion should be known as the Symbol", which Greek word he explains to mean both indicium, i.e. a token or password by which Christians may recognize one another, and collatio, that's to say an offering made up of separate contributions. A couple of years earlier than this (c. 390), the letter addressed to Pope Siricius by the Council of Milan (Migne, P.L., XVI, 1213) provides the earliest recognized occasion of the mixture Symbolum Apostolorum ("Creed of the Apostles") in these striking phrases: "When you credit score not the teachings of the priests . . . let credit score no less than be given to the Symbol of the Apostles which the Roman Church always preserves and maintains inviolate." The phrase Symbolum in this sense, standing alone, meets us first about the center of the third century in the correspondence of St. Cyprian and St. Firmilia, the latter in particular talking of the Creed because the "Symbol of the Trinity", and recognizing it as an integral a part of the rite of baptism (Migne, P.L., III, 1165, 1143). It needs to be added, furthermore, that Kattenbusch (II, p.
Rufinus was therefore mistaken when he declared that the Apostles themselves had "for a lot of simply causes" chosen this very term. This reality, joined with the intrinsic improbability of the story, and the shocking silence of the brand new Testament and of the Ante-Nicene Fathers, leaves us no selection but to regard the circumstantial narrative of Rufinus as unhistorical. Among current critics, some have assigned to the Creed an origin a lot later than the Apostolic Age. Harnack, e.g., asserts that in its present type it represents solely the baptismal confession of the Church of Southern Gaul, dating at earliest from the second half of the fifth century (Das apostolische Glaubensbekenntniss, 1892, p. 3). Strictly construed, the terms of this statement are accurate enough; although it appears possible that it was not in Gaul, but in Rome, that the Creed really assumed its final form (see Burn in the "Journal of Theol. Studies", July, 1902). However the stress laid by Harnack on the lateness of our obtained text (T) is, to say the least, considerably deceptive. Th is po st has been c reat ed by GSA Content Generator DEMO.