Rule of Faith (Tradition)

E. Flesseman-van Leer:

…the Regula is the real content of revelation, the fundamental tenor of the one message of scripture. …it is one and the same to explain scripture according to its inherent harmony and according to the Regula. This is the same as what the Reformation calls interpretation according to the analogy of faith. For in neither case is meant a formal principle outside of scripture, but the purport, intention of scripture itself…

(E. Flesseman-van Leer, Tradition and Scripture in the Early Church, [Assen: Van Gorcum and Co., 1954], p. 194.) Preview.

F. F. Bruce:

     When the summary of the apostolic tradition is called the rule of faith or the rule of truth, the implication is that this is the church’s norm, the standard by which everything must be judged that presents itself for Christian faith or claims to be Christian doctrine, the criterion for the recognition of truth and exposure of error. If at times it is formally distinguished from Scripture in the sense that it is recognized as the interpretation of Scripture, at other times it is materially identical with Scripture in the sense that it sums up what Scripture says. Plainly what was written down by the apostles in their letters and what was delivered by them orally to their disciples and handed down in the church’s tradition must be one and the same body of teaching.

(F. F. Bruce, Tradition: Old and New, [Eugene: Wipf & Stock, 2006; previously published by Paternoster, 1970], pp. 117-118.) Preview.

William Webster:

…the Protestant Church fully agrees with all the articles of the rule of faith as set forth by the fathers of the early Church. The creed is often recited in Sunday services of varying denominations, a fact rarely considered in discussions of the Protestant Church and disunity.

…The fathers universally agreed that the fundamentals of the faith were summed up by the rule of faith. The rule gave expression to what the early Church considered to be the general drift of the overall meaning of Scripture, a summation of the key doctrines of Scripture, and all interpretation was to be made in light of those essential truths.

(William Webster, Holy Scripture: The Ground and Pillar of Our Faith: Volume II, [Battle Ground: Christian Resources Inc, 2001], pp. 164, 194.) See also: christiantruth.com.

Irenæus, Bishop of Lyon [Lugdunum] (c. 130-202 A.D.):

     1. The Church, though dispersed through our the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven in the glory of the Father “to gather all things in one,” and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, “every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess” to Him, and that He should execute just judgment towards all; that He may send “spiritual wickednesses,” and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning [of their Christian course], and others from [the date of] their repentance, and may surround them with everlasting glory.

     2. As I have already observed, the Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully preserves it. She also believes these points [of doctrine] just as if she had but one soul, and one and the same heart, and she proclaims them, and teaches them, and hands them down, with perfect harmony, as if she possessed only one mouth. For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions of the world. But as the sun, that creature of God, is one and the same throughout the whole world, so also the preaching of the truth shineth everywhere, and enlightens all men that are willing to come to a knowledge of the truth. Nor will any one of the rulers in the Churches, however highly gifted he may be in point of eloquence, teach doctrines different from these (for no one is greater than the Master); nor, on the other hand, will he who is deficient in power of expression inflict injury on the tradition. For the faith being ever one and the same, neither does one who is able at great length to discourse regarding it, make any addition to it, nor does one, who can say but little diminish it.

(Irenaeus of Lyon, Against Heresies, 1.10.1-2; trans. ANF, 1:330-331.) See also: ccel.org.

Irenæus, Bishop of Lyon [Lugdunum] (c. 130-202 A.D.):

Now, that we may not suffer ought of this kind, we must needs hold the rule of the faith without deviation, and do the commandments of God, believing in God and fearing Him as Lord and loving Him as Father. …This then is the order of the rule of our faith, and the foundation of the building, and the stability of our conversation: God, the Father, not made, not material, invisible; one God, the creator of all things: this is the first point of our faith. The second point is: The Word of God, Son of God, Christ Jesus our Lord, who was manifested to the prophets according to the form of their prophesying and according to the method of the dispensation of the Father: through whom all things were made; who also at the end of the times, to complete and gather up all things, was made man among men, visible and tangible, in order to abolish death and show forth life and produce a community of union between God and man. And the third point is: The Holy Spirit, through whom the prophets prophesied, and the fathers learned the things of God, and the righteous were led forth into the way of righteousness; and who in the end of the times was poured out in a new way a upon mankind in all the earth, renewing man unto God.

(Irenæus of Lyon, On the Apostolic Preaching, 3 & 6; trans. St. Irenæus, The Demonstration of the Apostolic Preaching, trans. J. Armitage Robinson, [London: Society for Promoting Christian Knowledge, 1920], §§. 3, 6, pp. 71, 74-75.) See also: ccel.org.

Alt. Trans. Irenæus, Bishop of Lyon [Lugdunum] (c. 130-202 A.D.):

Therefore, lest we suffer any such thing, we must keep the rule (κανών) of faith unswervingly, and perform the commandments of God, believing in God and fearing Him, for He is Lord, and loving Him, for He is Father. …And this is the order of our faith, the foundation of [the] edifice and the support of [our] conduct: God, the Father, uncreated, uncontainable, invisible, one God, the Creator of all: this is the first article (κεφάλαιον) of our faith. And the second article: the Word of God, the Son of God, Christ Jesus our Lord, who was revealed by the prophets according to the character of their prophecy and according to the nature of the economies of the Father, by whom all things were made, and who, in the last times, to recapitulate all things, became a man amongst men, visible and palpable, in order to abolish death, to demonstrate life, and to effect communion between God and man. And the third article: the Holy Spirit, through whom the prophets prophesied and the patriarchs learnt the things of God and the righteous were led in the path of righteousness, and who, in the last times, was poured out in a new fashion upon the human race renewing man, throughout the world, to God.

(Irenæus of Lyon, On the Apostolic Preaching, 3 & 6; trans. St. Irenaeus of Lyons, On the Apostolic Preaching, trans. John Behr, [Crestwood: St. Vladimir’s Seminary Press, 1997], §§. 3, 6, pp. 41, 43-44.)

Tertullian of Carthage (c. 155-220 A.D.): 

The rule of faith, indeed, is altogether one, alone immoveable and irreformable; the rule, to wit, of believing in one only God omnipotent, the Creator of the universe, and His Son Jesus Christ, born of the Virgin Mary, crucified under Pontius Pilate, raised again the third day from the dead, received in the heavens, sitting now at the right (hand) of the Father, destined to come to judge quick and dead through the resurrection of the flesh as well (as of the spirit).

(Tertullian of Carthage, On the Veiling of Virgins, 1; trans. ANF, 4:27.) See also: ccel.org.

Tertullian of Carthage (c. 155-220 A.D.): 

     Now, with regard to this rule of faith—that we may from this point acknowledge what it is which we defend—it is, you must know, that which prescribes the belief that there is one only God, and that He is none other than the Creator of the world, who produced all things out of nothing through His own Word, first of all sent forth; that this Word is called His Son, and, under the name of God, was seen “in diverse manners” by the patriarchs, heard at all times in the prophets, at last brought down by the Spirit and Power of the Father into the Virgin Mary, was made flesh in her womb, and, being born of her, went forth as Jesus Christ; thenceforth He preached the new law and the new promise of the kingdom of heaven, worked miracles; having been crucified, He rose again the third day; (then) having ascended into the heavens, He sat at the right hand of the Father; sent instead of Himself the Power of the Holy Ghost to lead such as believe; will come with glory to take the saints to the enjoyment of everlasting life and of the heavenly promises, and to condemn the wicked to everlasting fire, after the resurrection of both these classes shall have happened, together with the restoration of their flesh. This rule, as it will be proved, was taught by Christ, and raises amongst ourselves no other questions than those which heresies introduce, and which make men heretics.

(Tertullian of Carthage, The Prescription Against Heretics, 13; trans. ANF, 3:249.) See also: ccel.org.

Origen of Alexandria (c. 184-253 A.D.):

     3. Now it ought to be known that the holy apostles, in preaching the faith of Christ, delivered themselves with the utmost clearness on certain points which they believed to be necessary to every one, even to those who seemed somewhat dull in the investigation of divine knowledge; leaving, however, the grounds of their statements to be examined into by those who should deserve the excellent gifts of the Spirit, and who, especially by means of the Holy Spirit Himself, should obtain the gift of language, of wisdom, and of knowledge: while on other subjects they merely stated the fact that things were so, keeping silence as to the manner or origin of their existence; clearly in order that the more zealous of their successors, who should be lovers of wisdom, might have a subject of exercise on which to display the fruit of their talents,—those persons, I mean, who should prepare themselves to be fit and worthy receivers of wisdom.

     4. The particular points clearly delivered in the teaching of the apostles are as follow:—

     First, That there is one God, who created and arranged all things, and who, when nothing existed, called all things into being—God from the first creation and foundation of the world—the God of all just men, of Adam, Abel, Seth, Enos, Enoch, Noe, Sere, Abraham, Isaac, Jacob, the twelve patriarchs, Moses, and the prophets; and that this God in the last days, as He had announced beforehand by His prophets, sent our Lord Jesus Christ to call in the first place Israel to Himself, and in the second place the Gentiles, after the unfaithfulness of the people of Israel. This just and good God, the Father of our Lord Jesus Christ, Himself gave the law and the prophets, and the Gospels, being also the God of the apostles and of the Old and New Testaments.

     Secondly, That Jesus Christ Himself, who came (into the world), was born of the Father before all creatures; that, after He had been the servant of the Father in the creation of all things—“For by Him were all things made”—He in the last times, divesting Himself (of His glory), became a man, and was incarnate although God, and while made a man remained the God which He was; that He assumed a body like to our own, differing in this respect only, that it was born of a virgin and of the Holy Spirit: that this Jesus Christ was truly born, and did truly suffer, and did not endure this death common (to man) in appearance only, but did truly die; that He did truly rise from the dead; and that after His resurrection He conversed with His disciples, and was taken up (into heaven).

     Then, Thirdly, the apostles related that the Holy Spirit was associated in honour and dignity with the Father and the Son. But in His case it is not clearly distinguished whether He is to be regarded as born or innate, or also as a Son of God or not: for these are points which have to be inquired into out of sacred Scripture according to the best of our ability, and which demand careful investigation. And that this Spirit inspired each one of the saints, whether prophets or apostles; and that there was not one Spirit in the men of the old dispensation, and another in those who were inspired at the advent of Christ, is most clearly taught throughout the Churches.

     5. After these points, also, the apostolic teaching is that the soul, having a substance and life of its own, shall, after its departure from the world, be rewarded according to its deserts, being destined to obtain either an inheritance of eternal life and blessedness, if its actions shall have procured this for it, or to be delivered up to eternal fire and punishments, if the guilt of its crimes shall have brought it down to this: and also, that there is to be a time of resurrection from the dead, when this body, which now “is sown in corruption, shall rise in incorruption,” and that which “is sown in dishonour will rise in glory.” This also is clearly defined in the teaching of the Church, that every rational soul is possessed of free-will and volition; that it has a struggle to maintain with the devil and his angels, and opposing influences, because they strive to burden it with sins; but if we live rightly and wisely, we should endeavour to shake ourselves free of a burden of that kind. From which it follows, also, that we understand ourselves not to be subject to necessity, so as to be compelled by all means, even against our will, to do either good or evil. For if we are our own masters, some influences perhaps may impel us to sin, and others help us to salvation; we are not forced, however, by any necessity either to act rightly or wrongly, which those persons think is the case who say that the courses and movements of the stars are the cause of human actions, not only of those which take place beyond the influence of the freedom of the will, but also of those which are placed within our own power. But with respect to the soul, whether it is derived from the seed by a process of traducianism, so that the reason or substance of it may be considered as placed in the seminal particles of the body themselves, or whether it has any other beginning; and this beginning, itself, whether it be by birth or not, or whether bestowed upon the body from without or no, is not distinguished with sufficient clearness in the teaching of the Church.

     6. Regarding the devil and his angels, and the opposing influences, the teaching of the Church has laid down that these beings exist indeed; but what they are, or how they exist, it has not explained with sufficient clearness. This opinion, however, is held by most, that the devil was an angel, and that, having become an apostate, he induced as many of the angels as possible to fall away with himself, and these up to the present time are called his angels.

     7. This also is a part of the Church’s teaching, that the world was made and took its beginning at a certain time, and is to be destroyed on account of its wickedness. But what existed before this world, or what will exist after it, has not become certainly known to the many, for there is no clear statement regarding it in the teaching of the Church.

     8. Then, finally, that the Scriptures were written by the Spirit of God, and have a meaning, not such only as is apparent at first sight, but also another, which escapes the notice of most. For those (words) which are written are the forms of certain mysteries, and the images of divine things. Respecting which there is one opinion throughout the whole Church, that the whole law is indeed spiritual; but that the spiritual meaning which the law conveys is not known to all, but to those only on whom the grace of the Holy Spirit is bestowed in the word of wisdom and knowledge.

     The term ἀσώματον, i.e., incorporeal, is disused and unknown, not only in many other writings, but also in our own Scriptures. And if any one should quote it to us out of the little treatise entitled The Doctrine of Peter, in which the Saviour seems to say to His disciples, “I am not an incorporeal demon,” I have to reply, in the first place, that that work is not included among ecclesiastical books; for we can show that it was not composed either by Peter or by any other person inspired by the Spirit of God. But even if the point were to be conceded, the word ἀσώματον there does not convey the same meaning as is intended by Greek and Gentile authors when incorporeal nature is discussed by philosophers. For in the little treatise referred to he used the phrase “incorporeal demon” to denote that that form or outline of demoniacal body, whatever it is, does not resemble this gross and visible body of ours; but, agreeably to the intention of the author of the treatise, it must be understood to mean that He had not such a body as demons have, which is naturally fine, and thin as if formed of air (and for this reason is either considered or called by many incorporeal), but that He had a solid and palpable body. Now, according to human custom, everything which is not of that nature is called by the simple or ignorant incorporeal; as if one were to say that the air which we breathe was incorporeal, because it is not a body of such a nature as can be grasped and held, or can offer resistance to pressure.

     9. We shall inquire, however, whether the thing which Greek philosophers call ἀσώματον, or “incorporeal,” is found in holy Scripture under another name. For it is also to be a subject of investigation how God himself is to be understood,—whether as corporeal, and formed according to some shape, or of a different nature from bodies,—a point which is not clearly indicated in our teaching. And the same inquiries have to be made regarding Christ and the Holy Spirit, as well as respecting every soul, and everything possessed of a rational nature.

     10. This also is a part of the teaching of the Church, that there are certain angels of God, and certain good influences, which are His servants in accomplishing the salvation of men. When these, however, were created, or of what nature they are, or how they exist, is not clearly stated. Regarding the sun, moon, and stars, whether they are living beings or without life, there is no distinct deliverance.

     Every one, therefore, must make use of elements and foundations of this sort, according to the precept, “Enlighten yourselves with the light of knowledge,” if he would desire to form a connected series and body of truths agreeably to the reason of all these things, that by clear and necessary statements he may ascertain the truth regarding each individual topic, and form, as we have said, one body of doctrine, by means of illustrations and arguments,—either those which he has discovered in holy Scripture, or which he has deduced by closely tracing out the consequences and following a correct method.

(Origen of Alexandria, De Principiis (On First Principles), Preface, §§. 3-10; trans. ANF, 4:239-241.) See also: ccel.org.

Eusebius, Bishop of Cæsarea (c. 260/5-339/40 A.D.): 

     ‘“According as we received from the bishops who preceded us, both in our instruction [in the knowledge of the truth], and when we were baptized; as also we have ourselves learned from the sacred Scriptures: and in accordance with what we have both believed and taught while discharging the duties of presbyter and the episcopal office itself, so now we believe and present to you the distinct avowal of our faith. It is this:

     ‘“We believe in one God, the Father Almighty, Maker of all things visible and invisible:—and in one Lord, Jesus Christ, the Word of God, God of God, Light of light, Life of life, the only-begotten Son, born before all creation, begotten of God the Father, before all ages, by whom also all things were made; who on account of our salvation became incarnate, and lived among men; and who suffered and rose again on the third day, and ascended to the Father, and shall come again in glory to judge the living and the dead. We believe also in one Holy Spirit. We believe in the existence and subsistence of each of these [persons]: that the Father is truly Father, the Son truly Son, and the Holy Spirit truly Holy Spirit; even as our Lord also, when he sent forth his disciples to preach the Gospel, said, ‘Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.’ Concerning these doctrines we steadfastly maintain their truth, and avow our full confidence in them; such also have been our sentiments hitherto, and such we shall continue to hold until death and in an unshaken adherence to this faith, we anathematize every impious heresy. In the presence of God Almighty, and of our Lord Jesus Christ we testify, that thus we have believed and thought from our heart and soul, since we have possessed a right estimate of ourselves; and that we now think and speak what is perfectly in accordance with the truth. We are moreover prepared to prove to you by undeniable evidences, and to convince you that in time past we have thus believed, and so preached.”

(Eusebius of Caesarea; Quoted in: Socrates Scholasticus, The Ecclesiastical History, 1.8; trans. NPNF2, 2:10-11.) See also: ccel.org.

Athanasius, Archbishop of Alexandria (c. 296/8-373 A.D.):

     Now the scope and character of Holy Scripture, as we have often said, is this,—it contains a double account of the Saviour; that He was ever God, and is the Son, being the Father’s Word and Radiance and Wisdom; and that afterwards for us He took flesh of a Virgin, Mary Bearer of God, and was made man. And this scope is to be found throughout inspired Scripture, as the Lord Himself has said, ‘Search the Scriptures, for they are they which testify of Me.’ 

(Athanasius of Alexandria, Against the Arians (Orationes Contra Arianos IV), Discourse 3, Chapter 26.29; trans. NPNF2, 4:409.) See also: ccel.org.

Marius Victorinus (fl. 4th Century A.D.):

Moreover, we say that the measure of God’s temple is the command of God to confess the Father Almighty, and that His Son Christ was begotten by the Father before the beginning of the world, and was made man in very soul and flesh, both of them having overcome misery and death; and that, when received with His body into heaven by the Father, He shed forth the Holy Spirit, the gift and pledge of immortality, that He was announced by the prophets, He was described by the law, He was God’s hand, and the Word of the Father from God, Lord over all, and founder of the world: this is the reed and the measure of faith; and no one worships the holy altar save he who confesses this faith.

(Marius Victorinus, Commentary on the Apocalypse of the Blessed John, 11.1; trans. ANF, 7:354.) See also: ccel.org.

Cyril, Bishop of Jerusalem (c. 313-386 A.D.):

So for the present listen while I simply say the Creed, and commit it to memory; but at the proper season expect the confirmation out of Holy Scripture of each part of the contents. For the articles of the Faith were not composed as seemed good to men; but the most important points collected out of all the Scripture make up one complete teaching of the Faith. And just as the mustard seed in one small grain contains many branches, so also this Faith has embraced in few words all the knowledge of godliness in the Old and New Testaments. Take heed then, brethren, and hold fast the traditions which ye now receive, and write them on the table of your heart.

(Cyril of Jerusalem, Catechetical Lectures, 5.12; trans. NPNF2, 7:32.) See also: ccel.org.

Cf. John Chapman, O.S.B. (Roman Catholic Theologian and Historian):

St. Cyril’s doctrine is expressed in his creed, which seems to have run thus: “I believe in one God, the Father Almighty, Creator of Heaven and earth and of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God, begotten by the Father true God before all ages, God of God, Life of Life, Light of Light, by Whom all things were made. Who for us men and for our salvation came down, and was incarnate by the Holy Ghost and the Virgin Mary, and was made man. He was crucified . . . and buried. He rose again on the third day according to the Scriptures, and sat at the right hand of the Father. And He cometh in glory to judge the living and the dead, whose kingdom shall have no end. And in one Holy Ghost, the Paraclete, Who spake by the prophets; and in one baptism of repentance for the remission of sins, and in one holy Catholic Church, and in the resurrection of the body, and in life everlasting.” The italicized words are uncertain.

(John Chapman, O.S.B., “Cyril of Jerusalem,” In: The Catholic Encyclopedia: In Fifteen Volumes: Volume IV, [New York: Robert Appleton Company, 1908], p. 596. Ecclesiastical approbation: Nihil Obstat, Remy Lafort, Censor. Imprimatur, John M. Farley, Archbishop of New York.) See also: newadvent.org.

Nicetas, Bishop of Remesiana (c. 335-414 A.D.):

These things being so, beloved, persevere in the tradition which you have learned. Be true to the pact you made with the Lord, to the profession of faith which you made in the presence of angels and of men. The words of the Creed are few—but all the mysteries are in them. Selected from the whole of Scripture and put together for the sake of brevity, they are like precious gems making a single crown. Thus, all the faithful have sufficient knowledge of salvation, even though many are unable, or too busy with their worldly affairs, to read the Scriptures.

(Niceta of Remesiana, Explanation of the Creed, 13; trans. FC, 7:53.)

Augustine, Bishop of Hippo (c. 354-430 A.D.):

     Receive, my children, the Rule of Faith, which is called the Symbol (or Creed). And when ye have received it, write it in your heart, and be daily saying it to yourselves; before ye sleep, before ye go forth, arm you with your Creed. The Creed no man writes so as it may be able to be read: but for rehearsal of it, lest haply forgetfulness obliterate what care hath delivered, let your memory be your record-roll: what ye are about to hear, that are ye to believe; and what ye shall have believed, that are about to give back with your tongue. For the Apostle says, “With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.” For this is the Creed which ye are to rehearse and to repeat in answer. These words which ye have heard are in the Divine Scriptures scattered up and down: but thence gathered and reduced into one, that the memory of slow persons might not be distressed; that every person may be able to say, able to hold, what he believes. For have ye now merely heard that God is Almighty? But ye begin to have him for your father, when ye have been born by the church as your Mother.

(Augustine of Hippo, On the Creed: A Sermon to the Catechumens [De Symbolo Ad Catechumenos], 1; trans. NPNF1, 3:369.) See also: ccel.org.

John Cassian (c. 360-435 A.D.):

     Therefore since we have, as I fancy, already in all the former books with the weight of sacred testimonies, given a complete answer to the heretic who denies God, now let us come to the faith of the Creed of Antioch and its value. For as he was himself baptized and regenerated in this, he ought to be confuted by his own profession, and (so to speak) to be crushed beneath the weight of his own arms, for this is the method, that as he is already convicted by the evidence of holy Scripture, so now he may be convicted by evidence out of his own mouth. Nor will there be any need to bring anything else to bear against him when he has clearly and plainly convicted himself. The text then and the faith of the Creed of Antioch is this. “I believe in one and the only true God, the Father Almighty, Maker of all things visible and invisible. And in one Lord Jesus Christ, His only begotten Son, and the first-born of every creature, begotten of Him before all worlds, and not made: Very God of Very God, Being of one substance with the Father: By whom both the worlds were framed, and all things were made. Who for us came, and was born of the Virgin Mary, and was crucified under Pontius Pilate and was buried: and the third day He rose again according to the Scripture: and ascended into heaven, and shall come again to judge the quick and the dead,” etc. In the Creed which gives the faith of all the Churches, I should like to know which you would rather follow, the authority of men or of God? Though I would not press hardly or unkindly upon you, but give the opportunity of choosing whichever alternative you please, that accepting one, I may deny the other: for I will grant you and yield to you either of them. And what do I grant, I ask? I will force you to one or other even against your will. For you ought, if you like, to understand of your own free will that one or other of these is in the Creed: if you don’t like it, you must be forced against your will to see it. For, as you know, a Creed (Symbolum) gets its name from being a “collection.” For what is called in Greek σύμβολος is termed in Latin “Collatio.” But it is therefore a collection (collatio) because when the faith of the whole Catholic law was collected together by the apostles of the Lord, all those matters which are spread over the whole body of the sacred writings with immense fulness of detail, were collected together in sum in the matchless brevity of the Creed, according to the Apostle’s words: “Completing His word, and cutting it short in righteousness: because a short word shall the Lord make upon the earth.” This then is the “short word” which the Lord made, collecting together in few words the faith of both of His Testaments, and including in a few brief clauses the drift of all the Scriptures, building up His own out of His own, and giving the force of the whole law in a most compendious and brief formula. Providing in this, like a most tender father, for the carelessness and ignorance of some of his children, that no mind however simple and ignorant might have any trouble over what could so easily be retained in the memory.

(John Cassian, On the Incarnation of the Lord, Against Nestorius, 6.3; trans. NPNF2, 11:592-593.) See also: ccel.org.

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