Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church

12. Variations of the Apostles' Creed

While there can be no reasonable doubt either that the Christian churches from the very beginning were in possession of a definite and formulated symbol, or that this symbol was an amplification of the trinitarian formula of Baptism, yet we are unable to ascertain with any degree of certainty what its exact original wording was. There has not been found in the early Christian writers a single passage recording the precise form of the baptismal confession or the rule of truth and faith as used in the earliest churches. This lack of contemporal written records is accounted for by the fact that the early Christians and Christian churches refused on principle to impart and transmit their confession in any other manner than by word of mouth. Such was their attitude, not because they believed in keeping their creed secret, but because they viewed the exclusively oral method of impartation as the most appropriate in a matter which they regarded as an affair of deepest concern of their hearts.

It is universally admitted, even by those who believe that the apostles were instrumental in formulating the early Christian Creed, that the wording of it was not absolutely identical in all Christian congregations, and that in the course of time various changes and additions were made. "Tradition," says Tertullian with respect to the baptismal confession, received from the apostles, "has enlarged it, custom has confirmed it, faith observes and preserves it." (Zahn, 252. 381.) When, therefore, Tertullian and other ancient writers declare that the rule of faith received from the apostles is "altogether one, immovable, and irreformable," they do not at all mean to say that the phraseology of this symbol was alike everywhere, and that in this respect no changes whatever had been made, nor that any clauses had been added. Such variations, additions, and alterations, however, involved a doctrinal change of the confession no more than the Apology of the Augsburg Confession implies a doctrinal departure from this symbol. It remained the same Apostolic Creed, the changes and additions merely bringing out more fully and clearly its true, original meaning. And this is the sense in which Tertullian and others emphasize that the rule of faith is "one, immovable, and irreformable."

The oldest known form of the Apostles' Creed, according to A. Harnack, is the one used in the church at Rome, even prior to 150 A.D. It was, however, as late as 337 or 338, when this Creed, which, as the church at Rome claimed, was brought thither by Peter himself, was for the first time quoted as a whole by Bishop Marcellus of Ancyra in a letter to Bishop Julius of Rome, for the purpose of vindicating his orthodoxy. During the long period intervening, some changes, however, may have been, and probably were, made also in this Old Roman Symbol, which reads as follows: —

Pisteuo eis theon patera pantokratora; kai eis Christon Iesoun [ton] huion autou ton monogene, ton kupion hemon, ton gennethenta ek pneumatos hagiou kai Marias tes parthenou, ton epi Pontiou Pilatou staurothenta kai taphenta, te trite hemera anastanta ek [ton] nekron, anabanta eis tous ouranous, kathemenon en dexia tou patros, hothen erchetai krinai zontas kai nekrous; kai eis pneuma hagion, hagian ekklesian aphesin hamartion, sapkos anastasin. (Herzog, R. E. 1, 744.)

13. Present Form of Creed and Its Contents

The complete form of the present textus receptus of the Apostles' Creed, evidently the result of a comparison and combination of the various preexisting forms of this symbol, may be traced to the end of the fifth century and is first found in a sermon by Caesarius of Arles in France, about 500. – In his translation, Luther substituted "Christian" for "catholic" in the Third Article. He regarded the two expressions as equivalent in substance, as appears from the Smalcald Articles, where he identifies these terms, saying: "Sic enim orant pueri: Credo sanctam ecclesiam catholicam sive Christianam." (472, 5; 498, 3.) The form, "I believe a holy Christian Church," however, is met with even before Luther's time. (Carpzov, Isagoge, 46.) – In the Greek version the received form of the Apostles' Creed reads as follows: —

Pisteuo eis theon patera, pantokratora, poieten ouranou kai ges. Kai eis Iesoun Christon, huion autou ton monogene, ton kurion hemon, ton sullephthenta ek pneumatos hagiou, gennethenta ek Marias tes parthenou, pathonta epi Pontiou Pilatou, staurothenta, thanonta, kai taphenta, anastanta apo ton nekron, anelthonta eis tous ouranous, kathezomenon en dexia theou patros pantodunamou, ekeithen erchomenon krinai zontas kai nekrous. Pisteuo eis to pneuma to hagion, hagian ekklesian, hagion koinonian, aphesin hamartion sarkos anastasin, zoen aionion, Amen.

As to its contents, the Apostles' Creed is a positive statement of the essential facts of Christianity. The Second Article, says Zahn, is "a compend of the Evangelical history, including even external details." (264.) Yet some of the clauses of this Creed were probably inserted in opposition to prevailing, notably Gnostic, heresies of the first centuries. It was the first Christian symbol and, as Tertullian and others declare, the bond of unity and fellowship of the early Christian congregations everywhere. It must not, however, be regarded as inspired, much less as superior even to the Holy Scriptures; for, as stated above, it cannot even, in any of its existing forms, be traced to the apostles. Hence it must be subjected to, and tested and judged by, the Holy Scriptures, the inspired Word of God and the only infallible rule and norm of all doctrines, teachers, and symbols. In accordance herewith the Lutheran Church receives the Apostles' Creed, as also the two other ecumenical confessions, not as per se divine and authoritative, but because its doctrine is taken from, and well grounded in, the prophetic and apostolic writings of the Old and New Testaments. (CONC. TRIGL. 851, 4.)

14. The Nicene Creed

In the year 325 Emperor Constantine the Great convened the First Ecumenical Council at Nicaea, in Bithynia, for the purpose of settling the controversy precipitated by the teaching of Arius, who denied the true divinity of Christ. The council was attended by 318 bishops and their assistants, among whom the young deacon Athanasius of Alexandria gained special prominence as a theologian of great eloquence, acumen, and learning. "The most valiant champion against the Arians," as he was called, Athanasius turned the tide of victory in favor of the Homoousians, who believed that the essence of the Father and of the Son is identical. The discussions were based upon the symbol of Eusebius of Caesarea, which by changes and the insertion of Homoousian phrases (such as ek tes ousias tou patrous; gennetheis, ou poietheis; homoousios to patri) was amended into an unequivocal clean-cut, anti-Arian confession. Two Egyptian bishops who refused to sign the symbol were banished, together with Arius, to Illyria. The text of the original Nicene Creed reads as follows: —

Pisteuomen eis hena theon, patera pantokratora, panton oraton te kai aoraton poieten. Kai eis hena kurion Iesoun Christon, ton huion tou theou, gennethenta ek tou patros monogene, toutestin ek tes ousias tou patros, theon ek theou, phos ek photos, theon alethinon ek theou alethinou, gennethenta, ou poiethenta, homoousion to patri, di' ou ta panta egeneto, ta te en to ourano kaita epi tes ges; ton di' hemas tous anthropous kai dia ten hemeteran soterian katelthonta kai sarkothenta kai enanthropesanta, pathonta, kai anastanta te trite hemera, kai anelthonta eis tous ouranous, kai erchomenon palin krinai zontas kai nekrous. Kai eis to pneuma to hagion. Tous de legontas, hoti pote hote ouk en, kai hoti ex ouk onton egeneto, en ex heteras hupostaseos e ousias phaskontas einai, e ktiston, e alloioton, e trepton ton huion tou theou, toutous anathematizei he katholike kai apostolike ekklesia. (Mansi, Amplissima Collectio, 2, 665 sq.)

15. Niceno-Constantinopolitan Creed

In order to suppress Arianism, which still continued to flourish, Emperor Theodosius convened the Second Ecumenical Council, in 381 at Constantinople. The bishops here assembled, 150 in number, resolved that the faith of the Nicene Fathers must ever remain firm and unchanged, and that its opponents, the Eunomians, Anomoeans, Arians, Eudoxians, Semi-Arians, Sabellians, Marcellians, Photinians, and Apollinarians, must be rejected. At this council also Macedonius was condemned, who taught that the Holy Spirit is not God: elege gar auto me einai theon, alla tes theontos tou patros allotrion. (Mansi, 3, 568. 566. 573. 577. 600.) By omissions, alterations, and additions (in particular concerning the Holy Spirit) this council gave to the Nicene Creed its present form. Hence it is also known as the Niceno-Constantinopolitan Creed. The Third Ecumenical Council, which assembled at Toledo, Spain, in 589, inserted the word "Filioque," an addition which the Greek Church has never sanctioned, and which later contributed towards bringing about the great Eastern Schism. A. Harnack considers the Constantinopolitanum (CPanum), the creed adopted at Constantinople, to be the baptismal confession of the Church of Jerusalem, which, he says, was revised between 362 and 373 and amplified by the Nicene formulas and a rule of faith concerning the Holy Ghost. (Herzog, R. E., 11, 19f.) Following is the text of the CPanum according to Mansi:

Pisteuomen eis hena theon patera, pantokratora, poieten ouranou kai ges, oratwn te pantwn kai aoratwn. Kai eis hena kurion Iesoun Christon ton huion tou theou ton monogene, ton ek tou patros gennethenta pro panton ton aionon, phos ek photos, theon alethinon ek theou alethinou, gennethevta, ou poiethenta, homoousion to patri, di' ou ta panta egeneto, ton di' hemas tous anthropous kai dia ten hemeteran soterian katelthovnta ek tov ouranon, kai sarkothenta ek pneumatos hagiou kai Marias tes parthenou, kai enanthropesanta, staurothenta te huper hemon epi Pontiou Pilatou, kai pathonta, kai taphenta, kai anastanta te trite hemera kata tas gpaphas, kai anelthonta eis tous ouranous, kai kathezomenon ek dexion tou patros, kai palin erchomenon meta doxes krinai zontas kai nekrous; ou tes basileias ouk estai telos. Kai eis pneuma to hagion, to kurion, to zoopoion, to ek tou patros ekporeuomenon, to sun patri kai huio sumproskunoumenon kai sundoxazovmenon, to lalesan dia ton propheton, eis mian hagian katholiken kai apostoliken ekklesian. Homologoumen hen baptisma eis aphesin hamartion; prosdokomen anastasin nekron, kai zwen tou mellontos aionos. Amen. (3, 565.)

16. The Athanasian Creed

From its opening word this Creed is also called Symbolum Quicunque. Roman tradition has it that Athanasius, who died 373, made this confession before Pope Julius when the latter summoned him "to submit himself to him [the Pope], as to the ecumenical bishop and Supreme arbiter of matters ecclesiastical (ut ei, seu episcopo oecumica et supremo rerum ecclesiasticarum arbitro, sese submitteret)." However, Athanasius is not even the author of this confession, as appears from the following facts: 1. The Creed was originally written in Latin. 2. It is mentioned neither by Athanasius himself nor by his Greek eulogists. 3. It was unknown to the Greek Church till about 1200, and has never been accorded official recognition by this Church nor its "orthodox" sister churches. 4. It presupposes the post-Athanasian Trinitarian and Christological controversies. – Up to the present day it has been impossible to reach a final verdict concerning the author of the Quicunque and the time and place of its origin. Koellner's Symbolik allocates it to Gaul. Loofs inclines to the same opinion and ventures the conjecture that the source of this symbol must be sought in Southern Gaul between 450 and 600. (Herzog, R. E., 2, 177.) Gieseler and others look to Spain for its origin.

Paragraphs 1, 2, and 40 of the Athanasian Creed have given offense not only to theologians who advocate an undogmatic Christianity, but to many thoughtless Christians as well. Loofs declares: The Quicunque is unevangelical and cannot be received because its very first sentence confounds fides with expositio fidei. (H., R. E., 2, 194.) However, the charge is gratuitous, since the Athanasian Creed deals with the most fundamental Christian truths: concerning the Trinity, the divinity of Christ, and His work of redemption, without the knowledge of which saving faith is impossible. The paragraphs in question merely express the clear doctrine of such passages of the Scriptures as Acts 4, 12: "Neither is there salvation in any other, for there is none other name under heaven given among men whereby we must be saved;" John 8, 21: "If ye believe not that I am He, ye shall die in your sins"; John 14, 6: "Jesus saith unto him, I am the Way, the Truth, and the Life; no man cometh unto the Father but by Me." In complete agreement with the impugned statements of the Athanasian Creed, the Apology of the Augsburg Confession closes its article "Of God" as follows: "Therefore we do freely conclude that they are all idolatrous, blasphemers, and outside of the Church of Christ who hold or teach otherwise." (103)

In the early part of the Middle Ages the Quicunque had already received a place in the order of public worship. The Council of Vavre resolved, 1368: "Proinde Symbolum Apostolorum silenter et secrete dicitur quotidie in Completorio et in Prima, quia fuit editum tempore, quo nondum erat fides catholica propalata. Alia autem duo publice in diebus Dominicis et festivis, quando maior ad ecclesiam congregatur populus, decantantur, quia fuere edita tempore fidei propalatae. Symbolum quidem Nicaenum post evangelium cantatur in Missa quasi evangelicae fidei expositio. Symbolum Athanasii de mane solum cantatur in Prima, quia fuit editum tempore quo maxime fuerunt depulsa et detecta nox atra et tenebrae haeresium et errorum." (Mansi, 26, 487.) Luther says: "The first symbol, that of the apostles, is indeed the best of all, because it contains a concise, correct and splendid presentation of the articles of faith and is easily learned by children and the common people. The second, the Athanasian Creed, is longer … and practically amounts to an apology of the first symbol." "I do not know of any more important document of the New Testament Church since the days of the apostles" [than the Athanasian Creed]. (St. L. 10, 994; 6, 1576; E. 23, 253.)

17. Luther on Ecumenical Creeds

The central theme of the Three Ecumenical Symbols is Christ's person and work, the paramount importance of which Luther extols as follows in his tract of 1538: "In all the histories of the entire Christendom I have found and experienced that all who had and held the chief article concerning Jesus Christ correctly remained safe and sound in the true Christian faith. And even though they erred and sinned in other points, they nevertheless were finally preserved." "For it has been decreed, says Paul, Col. 2, 9, that in Christ should dwell all the fulness of the Godhead bodily, or personally, so that he who does not find or receive God in Christ shall never have nor find Him anywhere outside of Christ, even though he ascend above heaven, descend below hell, or go beyond the world." "On the other hand, I have also observed that all errors, heresies, idolatries, offenses, abuses, and ungodliness within the Church originally resulted from the fact that this article of faith concerning Jesus Christ was despised or lost. And viewed clearly and rightly, all heresies militate against the precious article of Jesus Christ, as Simeon says concerning Him, Luke 2, 34, that He is set for the falling and the rising of many in Israel and for a sign which is spoken against; and long before this, Isaiah, chapter 8, 14, spoke of Him as 'a stone of stumbling and a rock of offense.'" "And we in the Papacy, the last and greatest of saints, what have we done? We have confessed that He [Christ] is God and man; but that He is our Savior, who died and rose for us, etc., this we have denied and persecuted with might and main" (those who taught this). "And even now those who claim to be the best Christians and boast that they are the Holy Church, who burn the others and wade in innocent blood, regard as the best doctrine [that which teaches] that we obtain grace and salvation through our own works. Christ is to be accorded no other honor with regard to our salvation than that He made the beginning, while we are the heroes who complete it with our merit."

Luther continues: "This is the way the devil goes to work. He attacks Christ with three storm-columns. One will not suffer Him to be God; the other will not suffer Him to be man, the third denies that He has merited salvation for us. Each of the three endeavors to destroy Christ. For what does it avail that you confess Him to be God if you do not also believe that He is man? For then you have not the entire and the true Christ, but a phantom of the devil. What does it avail you to confess that He is true man if you do not also believe that He is true God? What does it avail you to confess that He is God and man if you do not also believe that whatever He became and whatever He did was done for you?" "Surely, all three parts must be believed, namely, that He is God, also, that He is man, and that He became such a man for us, that is, as the first symbol says: conceived by the Holy Ghost born of the Virgin Mary, suffered, was crucified, died, and rose again, etc. If one small part is lacking, then all parts are lacking. For faith shall and must be complete in every particular. While it may indeed be weak and subject to afflictions, yet it must be entire and not false. Weakness [of faith] does not work the harm but false faith – that is eternal death." (St. L. 10, 998; E. 23, 258.)

Concerning the mystery involved in the doctrine of the Holy Trinity, the chief topic of the Ecumenical Creeds, Luther remarks in the same tract: "Now, to be sure, we Christians are not so utterly devoid of all reason and sense as the Jews consider us, who take us to be nothing but crazy geese and ducks, unable to perceive or notice what folly it is to believe that God is man, and that in one Godhead there are three distinct persons. No, praise God, we perceive indeed that this doctrine cannot and will not be received by reason. Nor are we in need of any sublime Jewish reasoning to demonstrate this to us. We believe it knowingly and willingly. We confess and also experience that, where the Holy Spirit does not, surpassing reason, shine into the heart, it is impossible to grasp, or to believe, and abide by, such article; moreover, there must remain in it [the heart] a Jewish, proud, and supercilious reason deriding and ridiculing such article, and thus setting up itself as judge and master of the Divine Being whom it has never seen nor is able to see and hence does not know what it is passing judgment on, nor whereof it thinks or speaks. For God dwells in a 'light which no man can approach unto,' 1 Tim. 6, 16. He must come to us, yet hidden in the lantern, and as it is written, John 1, 18: 'No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, He hath declared Him,' and as Moses said before this, Ex. 33: 'There shall no man see Me [God] and live.'" (St. L. 10, 1007; E. 23, 568.)

III. The Augsburg Confession

18. Diet Proclaimed by Emperor

January 21, 1530, Emperor Charles V proclaimed a diet to convene at Augsburg on the 8th of April. The manifesto proceeded from Bologna, where, three days later, the Emperor was crowned by Pope Clement VII. The proclamation, after referring to the Turkish invasion and the action to be taken with reference to this great peril, continues as follows: "The diet is to consider furthermore what might and ought to be done and resolved upon regarding the division and separation in the holy faith and the Christian religion; and that this may proceed the better and more salubriously, [the Emperor urged] to allay divisions, to cease hostility, to surrender past errors to our Savior, and to display diligence in hearing, understanding, and considering with love and kindness the opinions and views of everybody, in order to reduce them to one single Christian truth and agreement, to put aside whatever has not been properly explained or done by either party, so that we all may adopt and hold one single and true religion; and may all live in one communion, church, and unity, even as we all live and do battle under one Christ."

In his invitation to attend the diet, the Emperor at the same time urged the Elector of Saxony by all means to appear early enough (the Elector reached Augsburg on May 2 while the Emperor did not arrive before June 16), "lest the others who arrived in time be compelled to wait with disgust, heavy expenses and detrimental delay such as had frequently occurred in the past." The Emperor added the warning: In case the Elector should not appear, the diet would proceed as if he had been present and assented to its resolutions. (Foerstemann, Urkundenbuch, 1, 7 f.)

March 11 the proclamation reached Elector John at Torgau. On the 14th Chancellor Brueck advised the Elector to have "the opinion on which our party has hitherto stood and to which they have adhered," in the controverted points, "properly drawn up in writing, with a thorough confirmation thereof from the divine Scriptures." On the same day the Elector commissioned Luther, Jonas, Bugenhagen, and Melanchthon to prepare a document treating especially of "those articles on account of which said division, both in faith and in other outward church customs and ceremonies, continues." (43.) At Wittenberg the theologians at once set to work, and the result was presented at Torgau March 27 by Melanchthon. On April 4 the Elector and his theologians set out from Torgau, arriving at Coburg on the 15th, where they rested for eight days. On the 23d of April the Elector left for Augsburg, while Luther, who was still under the ban of both the Pope and the Emperor, remained at the fortress Ebernburg. Nevertheless he continued in close touch with the confessors, as appears from his numerous letters written to Augsburg, seventy all told about twenty of which were addressed to Melanchthon.

19. Apology Original Plan of Lutherans

The documents which the Wittenberg theologians delivered at Torgau treated the following subjects: Human Doctrines and Ordinances, Marriage of Priests, Both Kinds, Mass, Confession, Power of Bishops, Ordination, Monastic Vows, Invocation of the Saints, German Singing, Faith and Works, Office of the Keys (Papacy), Ban, Marriage, and Private Mass. Accordingly, the original intention of the Lutherans was not to enter upon, and present for discussion at Augsburg, such doctrines as were not in controversy (Of God, etc.), but merely to treat of the abuses and immediately related doctrines, especially of Faith and Good Works. (66 ff.) They evidently regarded it as their chief object and duty to justify before the Emperor and the estates both Luther and his protectors, the electors of Saxony. This is borne out also by the original Introduction to the contemplated Apology, concerning which we read in the prefatory remarks to the so-called Torgau Articles mentioned above: "To this end [of justifying the Elector's peaceable frame of mind] it will be advantageous to begin [the projected Apology] with a lengthy rhetorical introduction." (68; C. R., 26, 171.) This introduction, later on replaced by another, was composed by Melanchthon at Coburg and polished by him during the first days at Augsburg. May 4 he remarks in a letter to Luther: "I have shaped the Exordium of our Apology somewhat more rhetorical (hretorikoteron) than I had written it at Coburg." (C. R., 2, 40; Luther, St. L. 16, 652.) In this introduction Melanchthon explains: Next to God the Elector builds his hope on the Emperor, who had always striven for peace, and was even now prepared to adjust the religious controversy in mildness. As to the Elector and his brother Frederick, they had ever been attached to the Christian religion, had proved faithful to the Emperor, and had constantly cultivated peace. Their present position was due to the fact that commandments of men had been preached instead of faith in Christ. Not Luther, but Luther's opponents, had begun the strife. It was for conscience' sake that the Elector had not proceeded against Luther. Besides, such action would only have made matters worse, since Luther had resisted the Sacramentarians and the Anabaptists. Equally unfounded were also the accusations that the Evangelicals had abolished all order as well as all ceremonies, and had undermined the authority of the bishops. If only the bishops would tolerate the Gospel and do away with the gross abuses, they would suffer no loss of power, honor, and prestige. In concluding Melanchthon emphatically protests: "Never has a reformation been undertaken so utterly without any violence as this [in Saxony]; for it is a public fact that our men have prevailed with such as were already in arms to make peace." (Kolde, l. c., 13.) The document, accordingly, as originally planned for presentation at Augsburg, was to be a defense of Luther and his Elector. In keeping herewith it was in the beginning consistently designated "Apology."