History of Christian doctrine

Front matter

Class

Book Volnme

Je OS-IOM

Preface

Several years have elapsed since I engaged to prepare this work. The unexpected delay in its publication is owing chiefly to the pressure of other and more imperative engagements. One reason for it, however, is the fact that, although the subject is one which I had long studied and on which I had given instruction to many successive classes, more time was required for the composition of the book than I had anticipated. This is partly for the reason that it appeared to me, for the present purpose, expedient to abandon for the most part the method which I had always followed in my Lectures of arranging the matter under the heads of General and Special Doctrinal History. On this topic something more is said in the introductory chapter. This change of plan has involved an entire recasting of the materials to be incorporated into this volume.

A number of the ablest of the recent German writers on Dogmengeschichte confine themselves to a description of the rise and establishment of dogmas in the official significance of the term, according to which it denotes simply the accredited tenets of the principal divisions of the Church. The terminus of this branch of study is, therefore, set not later than about the opening of the seventeenth century. In the present work, the history of theological thought is carried forward through the subsequent essays at doctrinal construction down to the present time. In other words, the present work is a history of Doctrine as well as of Dogmas, Those who hold that such a treatise should have a more restricted

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PREFACE aim are at liberty to look on the chapters which cover all the additional ground, as being, to use the lawyers' phrase, obiter dicta. It is, after all, a question of nomenclature. A history of modern doctrinal theology, none will deny, is a legitimate undertaking.

It is hardly necessary to say how much, in common with all students of Doctrinal History, I owe to the old masters in this department, among whom the names of Neander and Baur have so high a place. I wish to add here that not unfrequently I have received aid from the writings of my lamented friend. Dr. Schaff. Moller is one of the more recent authors on the general history of the Church who has been specially serviceable. There are three writers of a late date to whom particular acknowledgments are due. These are Harnack, Loofs, and Thomasius. The vigorous and brilliant Dogmengeschichte of Harnack is — whatever opinion may be held as to its theological tendencies — an indispensable auxiliary in studies of this nature. The numerous references in the following pages will indicate how much I have been stimulated and instructed by it. From the Leitfaden of Loofs, written from the same general point of view as the volumes of Harnack, I have likewise derived important assistance. The Dogmengeschichte of Thomasius, a conservative Lutheran in his creed, is acknowledged by scholars of all shades of belief to be a work of extraordinary merit. It has been read and consulted by me with no little profit. In particular is it of service side by side with the treatises representing more or less decidedly the prevalent Ritschlian school. I may be permitted to add that I deem the Ritschlian tendency to be justified so far as it lays stress on the fact that in the earlier centuries the types of Greek philosophy then current had no inconsiderable influence in the formulating of doctrine. This, to be sure, is not a new discovery, but has been widely recognized by competent historians, like Neander. Yet it may be well that a new emphasis should be attached to it. Moreover,

PREFACE vn there is no room for question that the Reformers mingled in their teachings much that was drawn from Scholastic sources. All this should be conceded to the Ritschlian movement, however large the dissent may be from specific conclusions concerning the extent and character of the modifications of Christian doctrine from extrinsic influences, concerning the real purport of the New Testament teaching, and concerning the trustworthiness of the Gospel narratives.

The special design of this volume and the limitations of space have compelled the exclusion of a larger amount of critical comment than its pages contain. The primary aim has been to present in an objective way and in an impartial spirit the course of theological thought respecting the religion of the Gospel. Whatever faults or defects may belong to the work, the author can say with a good conscience that nothing has been consciously inserted or omitted under the impulse of personal bias or prejudice. The precept of Othello is applicable to attempts to delineate theological teachers and their systems :

“Nothing extenuate,

Nor set down aught in malice.”

In the revisal of the proof-sheets, I am glad to acknowledge the generous assistance which I have received from Professor Egbert Coffin Smyth of the Theological School at Andover, whose learning and accuracy eminently qualify him for such a friendly service. I have likewise received a number of valuable suggestions from Professor Arthur Cushman McGiffert of the Union Theological School in New York, who has given in his annotated edition of Eusebius ample proof of the thoroughness of his historical investigations. The index has been compiled by Mr. John H. Grant, a member of the Senior Class in the Yale Divinity School.

Nature and Scope of the Subject — Theology Possible — Its Relation to Faith — Its Relation to Philosophy — Its Need and Origin — Factors in formulating Christian Truth — Development in Theology — Divisions in the History of Doctrine — Sketch of its Course — History OF THE History of Doctrine — The Literature of the Subject 1-22

The religion of the Gospel inseparable from the person and the personal relations of its Founder. Nevertheless its contents capable of being stated. Two conceptions of the scope of the History of Doctrine. The first deals with it as a history of dogmas, — that is, of definite statements of doctrines, propounded by the Church or particular branches of it. In the Greek, ‘ dogma ’ signified a tenet or an ordinance ; in the Bible, the latter ; among the Stoics and in the Fathers, the former. Harnack’s History of Doctrine intended to be strictly a Dogmengeschichte. Outline of this work. Secondly, the history of Doctrine may embrace the history of Theology. This the plan of the present work. The fundamental truth of Christi-

anity is the Sonship and Messiahship of Jesus. Possibility of Theology questioned by Comte, Spencer, Kant, Hamilton, Mansel. Agnosticism or Phenomenalism at the root of this opinion. Possibility of Theology questioned by Horace Bushnell from the alleged infirmity of language. This opinion not essentially diverse from

the Nominalism of Occam. Different conceptions of the relation

of Theology to faith : that faith is provisional, leading to and giving way to knowledge (Clement of Alexandria) ; that science may demonstrate the contents of faith (Augustine and the schoolmen, and a similar view in Lessing) ; that faith is the unscientific equivalent, in the popular mind, of Philosophy (Hegel). Science the

intellectual apprehension of the contents of faith. Christian

Theology differs from Philosophy in that it rests on historical facts.

The significance of them Theology explains. Room for a science

of Theology, since Christianity is set forth in the Scriptures in a popular form, its appeal is primarily to the mor?J and spiritual nature, and the Apostolic teaching is in a variety of types. — - Theology arises from a natural yearning for knowledge, and as a means

of defence against error. The History of Doctrine includes an

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X account of heresies. These spring from the amalgamation with Christianity of elements foreign to its nature. Heresy involves, in N. T. usage, a schismatical element. Heresy to be distinguished from a defective stage of knowledge and from tentative hypotheses.

Leadership not wanting in theological thought as in other

departments of Christian activity. Three factors in the framing

of theological doctrine, — viz., the Scriptures, the authoritative norm of doctrine, Christian experience, an auxiliary and a touchstone, the intellect, which converts into lucid statements the truths of Scripture and experience. Abuses grow out of a perversion or exaggeration of either of these several factors ; of the first. Traditionalism ; of the second. Mysticism ; of the third, Rationalism. Mysticism regards feeling as a direct source of knowledge. May lay claim to revelations supplementary to the Scriptures. Rationalism, a usurpation of the understanding. Mysticism and Rationalism are each apparently the antipode of the other, yet both in common hold to a subjective source and test of religious knowledge.

Types of Theology vary with differences of time and diversities

of race. This apparent in the contrasts of Greek Theology, Latin Theology, and Teutonic Theology. Different theories of theologi-

cal development. Baur and the Tubingen school held to an evolution of the doctrinal contents of Christianity itself, which proceeds according to the method of Hegel’s dialectic. Newman’s theory of Development, that Christianity unfold its contents and their necessary implications by degrees and under the guardianship of the infallible Church, so that the Roman Catholic system is the legitimate growth of the seed sown by the Apostles. This doctrine of infallibility an a priori theory, to be tested by history. J. B. Mozley shows that there may be corruption from mere exaggeration. Ritschl’s objection to the separation of General and

Special Doctrinal History, and preference of an “ organic ” or “ physiologic ” method. This method exemplified by Harnack and others.

Certain chief landmarks in Doctrinal History. The Ancient

Period, productive of the system as to its contents or constituent materials ; the Mediaeval Period casting the matter into a systematic form ; the Protestant Period reforming the system on the basis of the ScriiTures. This was followed by a species of Protestant scholasticism. Then the advent of a new epoch in Philosophy, beginning with Descartes. The rise of a rationalistic revolt against Protestant dogmatism, with attendant intellectual changes. The coming of the scientific age with its new investigation of material nature and its spirit of independent research in all directions, of the

results of which Theology has to take account. History of the

History of Doctrine in the Patristic Age ; in the Reformation Period ; in the eighteenth and nineteenth centuries. Monographs and Encyclopedias relating to the History of Doctrine.

COISfTENTS

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Part I Ancient Theology Period I

THE RISE AND EARLY TYPES OF THEOLOGY TO THE COMPLETE SYSTEM OF ORIGEN AND TO THE FULLY ESTABLISHED CON- CEPTION OF THE PREMUNDANE PERSONAL LOGOS (c. a.d. 300)

Apostolic Christianity — Palestinian and Hellenistic Judaism

— Greek Philosophy and Gentile Culture . . 23-33

The sources of Christian Theology are the testimony and teachings of the Apostles. The bond between the Old Testament and

the New in the idea of the kingdom of God. Jesus as the Head

of the kingdom. Jesus the organ of the self-revelation of God. His death tlie precursor of victory and the ground of forgiveness. His kingdom, both present and to come. In the Synoptics the higher nature of Christ implied in the Eschatology. His preexistence and divinity taught by the Apostle Paul. His catholic interpretation of the Gospel. The Apostolic authorship of the Fourth Gospel. It

brings out the metaphysical relation of the Son to the Father.

The disciples influenced by Jewish interpretation of O. T. Scriptures, and by Jewish Apocalypses. Hellenistic Jews might mediate between Judaism and Gentile thought. This especially true of Alexandrian Judaism, and of Philo’s teaching. Philo, a sincere Jew, yet imbued with the Platonic and Stoic Philosophy. Held to an occult sense of Scripture. His dualism caught up from Plato.

His intermediate Powers midway between persons and personifications. This true of his conception of the Logos. Evil connected with matter as the source. Souls to rise above sense to immediate communion with God. The idea of the Incarnation of the Logos

foreign to Philo, as well as that of a personal Messiah. In

the age prior to the introduction of the Gospel, a decay of faith in the heathen religion. A growing tendency to Syncretism. In the first century, a revival of religious feeling and a drift towards monotheism. Plutarch found a place for the old divinities. Philosophers beginning to do the work of pastors. Influence of Greek philosophy on Christian doctrine. Socrates, the founder of ethical philosophy. Sought to lay a scientific basis for morals. A way opened by his teaching for a one-si led intellectualism. In Plato, ideas conceived of as supersensible realities. The idea of the good the cause both of being and cognition. God personal, but mat ter eternal. Souls preexistent. Kedemptijii a release from the xii bondage of sense. In Plato germs of Pantheism and of a Gnostic

hypostasizing of ideas. After Plato and Aristotle, Philosophy

practical. Tranquillity of spirit the end and aim of the two prevailing systems. In Epicureanism no affinity with the Gospel. Stoicism indebted for its metaphysics to Heraclitus. Its theory a materialistic Pantheism. Zeus the totality of things. The Logos, the divine reason or wisdom, corporeal. Fate rules all. The virtuous man lives according to nature. Stoicism in the Konian School parts with much of its rigor. It teaches the brotherhood of man and the fatherhood of God. Seneca’s teaching approaches in not a few particulars the precepts of the Gospel. In New Platonism Philosophy is most religious. God the Ineffable One. The highest attainment ecstatic communion with Him, when

the sense of individuality is lost. Theology, like the other

sciences, a Greek product. Influence of Greek thought on the form of doctrinal statements. The patristic teaching stamped with traces of Platonic and Aristotelian ideas. The main question, are the propositions of the ancient creeds the equivalent of N. T. teaching?

The Ecclesiastical Writers 34-

“Apostolic Fathers,” an inexact designation. The Ep. of Clement doubtless genuine. Called out (c. 96) by a displacement of officers in the church at Corinth. The document styled “Second Epistle of Clement” an ancient homily (c. 150). “The Shepherd” of Hermas a series of * Visions, with Precepts and Parables (perhaps as early as 90-100). The Ep. ascribed to Barnabas, not written by him, but probably by an Alexandrian. Anti-Judaic in its tone. The “Didache,” recently recovered, a church manual for catechists and congregations, and as early as about 100. The Epp. of Ignatius, in the shorter Greek form, genuine. Their date c. 110. Polycarp’s Ep. to the Philippians genuine. Doubtful whether Papias was a pupil of the Apostles. The fragments of his “Exposition of the Oracles of the Lord” extremely valuable. He explains the origin of the first two Gospels. The “ Martyrdom of Polycarp” an account by the Church of

Smyrna, but enlarged and interpolated. The Writings of the

Apologists composed mostly in the age of the Antonines. The work of Quadratus lost. A part of that of Aristides recovered. We have fragments of Melito’s Apology. The works of Claudius Apollinaris and Miltiades lost. Justin’s (b.c. 100) two Apologies and the Dialogue with Trypho written between 138 and 152. Justin from the Platonic school. Tatian, his pupil, the author of an Apology (c. 152), and the “ Diatesseron,” a combination of excerpts from the Four Gospels. The Apology of Theophilus, Bp. of Antioch, directed against heathenism in its popular and philo-

Xlll sophical forms. Irenjeus and Hippolytus of the Asia Minor-

Roman School of Writers. The work of Irenseus Adversus Hcereses written c. 180. From his knowledge, his character and repute for orthodoxy, is invaluable. Exists (except in extracts) only in the Latin translation. Extant also are his Ep. to Florinus, and fragments. Hippolytus, in his Befiitation of all Heresies^ (found in 1842), instructive as to the Gnostic sects. A strenuous

opponent of Patripassianism. The Latin writers are Tertul-

LiAN and Cyprian. Tertullian (d. c. 220), trained as an advocate, acute, fertile in thought, vehement. Became a Montanist. His writings, apologetic, polemical, ascetic and ecclesiastical, numerous. Cyprian, Bp. of Carthage (d. 258), wrote mainly on topics relating

to church government and discipline. The Alexandrian writers

blend Philosophy with Theology. Disposed to assimilate the best teachings of Greek sages. The scholarship of the Church found at Alexandria. The writings of the first teacher, Pantaenus, have perished. Clement, cultured in philosophy, distinguished by large acquisitions and fertility of genius, as seen in his Discourse to the Greeks,” his Paedagogos for the training of converts, and his Stromata^ his most important treatise. “ Who is the Rich Man that is Saved” — Quis dives salvus — a briefer Essay. Origen (185-253), a pupil of Clement, a man of extraordinary powers of mind and a prodigy of learning, excelled by none of the Fathers. Studied New Platonism, but conversant with all the philosophical schools. Included among his voluminous Writings, the Hexapla^ the Commentaries, — those on Matthew and John being of special value, — the De Principiis^ the earliest systematic treatise on theology (which we have only in Latin), and his Beply to Celsus, a masterly defence of Christianity against the ablest of its assailants.

Doctrine in the Apostolic Fathers 41-47

The Apostolic Fathers lack the depth and power of the canonical authors. Write for practical ends. Touch on doctrine incidentally. Baur’s theory of a Petrine and Pauline conflict — obsolete.

Disproved from Clement, Polycarp, Hegesippus, Irengeus. The

Apostolic Fathers antedate the canon. Yet the writings of the Apostles treated by them as authoritative. Refer often to the freedom of forgiveness in the Gospel. Yet exhibit a strain which may be called “moralism,” in contrast with the sharply defined doctrine of the Apostle Paul. Often conjoin faith and love. The death of Christ often made the source of repentance. This from no conscious dissent from the Pauline doctrine. The question of salvation by faith or works not longer a “burning question.” The Apostle himself appropriated the terms of the law. In Hermas and in others, connected traces of an ascetic drift. How far repentance for sins

XIV after baptism would avail, subject to question. Abstinence from a second marriage lauded. A higher and a lower type of Christian

virtue recognized in the Didache. In the Apostolic Fathers,

Christ dissociated from the category of creatures. This true of Clement. Ignatius asserts the eternal preexistence of Christ, that He is the Son of Mary and the Son of God, and calls Him God in a sense implying divinity. Polycarp affirms the reality of the Incarnation. Barnabas and Hermas ascribe to Christ preexistence. Hermas by the “Holy Preexistent Spirit” not improbably signifies the Logos. The three persons conjoined in Ignatius and

Clement. Baptism held to bring forgiveness and the purifying

grace of the Spirit. In the Didache^ there mention made of the

longer, as well as the shorter, formula of baptism. The Lord’s

Supper still connected with the Agape. Difficult to decide whether Ignatius, when he styles the bread the “flesh of our Lord,” is or is not using symbolical language. The gifts of the bread and the wine, with the prayers, styled an offering; but with no other significance. In the Didache^ thanks to the natural gifts of God,

food and drink, a part of the Eucharistic service. The Second

Coming of Christ thought to be not remote. Barnabas and Papias expected a literal millennium of bliss to follow His Advent.

CHAPTEK IV

The Judaic Separatist Parties — The Gnostic Sects — Marcion 48-

Jewish Christians mingled to some extent with Essenians. A portion of Jewish Christians clung to the old ritual. “ Ebionites,” signifying “ the poor,” a name adopted by Jewish disciples. Justin Martyr and Origen distinguish between different types of these

sectaries. The less rigid used a Hebrew Gospel of Matthew.

Accepted the miraculous birth of Jesus, emphasized the importance of His baptism, were not inimical to the Apostle Paul. This class described by Jerome under the name of Nazarenes. The rigid, Pharisaic Ebionites insisted on the necessity of circumcision, and denied the miraculous conception. Held that Jesus was selected as Messiah on account of his legal piety. His work was that of a prophet and teacher. Averse to thinking of Him as a suffering Messiah. Hostile to the Apostle Paul. Dwelt on the Second

Advent of Christ in regal splendor. J ustin denies fellowship to

the intolerant Ebionites, is charitable to the moderate class. Later,

the moderate class excluded from fellowship. An Essenian

Ebionitism mingled Gnostic elements with Ebionite doctrine. One faction termed Elkesaits. The characteristics of Essenian Ebionitism in the Pseudo-Clementine Writings. In them Christ the restorer of the primitive religion of Moses, and the last of a series of eight prophets who taught the same truth. Traces of hostility to the Apostle Paul. Yet assume an original religion to which all religions are traceable, abjure sacrifices, and teach dualism as to matter and the nature of sin. Back’s theory (that they represent a prevalent anti-Pauline theology) groundless. A plausible hypothesis that Elkesait Writings were worked over by Christians, who left in them undesignedly vestiges of anti-Pauline

feeling. Gnosticism the antipode of Ebionitism. An eclectic

philosophy, amalgamating Jewish heathen and Christian elements, in different proportions. Not without practical earnestness. An offshoot of the prevailing syncretism. The Alexandrian- Jewish school, with the help of allegory, had blended Old Testament facts and truths with Platonism and Stoicism. The earliest Gnosticism was from the Jewish side. This not true of Gnosticism in general. The religions of Syria, Asia Minor, and the East tributary to the

Gnostic movement. Gnostic thought fastened on two points,

God as the absolute Being, and the origin of evil. The two peculiarities — the claim to a profounder insight (yvQdLs) and the dogma that the Creator of the World is a being inferior to the Supreme God. The person of the Bedeemer conceived of in a docetic manner. The Gnostic misconstruction of sayings of the Apostle Paul. Discovery of symbols everywhere. As a rule, the Apostolic Writings not rejected, but misinterpreted. The Gnostics both within and without the churches. More and more had distinct congregations. Germs and traces of Gnosticism seen in several Pauline Epistles and some other N. T. books. Baur’s classification : In one class of these systems, the three religions conjoined; in a second, Christianity separated from both the other religions ; in a third, Christianity identified with Judaism and opposed to heathenism — (so in the Pseudo-Clementine writings). In the Syrian systems dualism more pronounced than in

.the Alexandrian. Neander’s two leading divisions. In the one, the principle of the world and state of the world lower but not antagonistic to the Supreme God ; in the other, foreign and adverse. The first comprising the Alexandrian systems ; the second, the Syrian, with two subdivisions. Simon Magus is historical per-

son. Worshipped as an incarnation of the godhead. Cerinthus an Ebionite Gnostic. Taught that in the ranks of angels of a lower grade is the Creator and the God of the Jews. Prom the Baptism of Jesus to the crucifixion, a heavenly Spirit united with Jesus. In Saturninus, a Gnostic of the Syrian class, a descending gradation of created spirits, the Demiurge, the God of the Jews and maker of the world, belonging to the lowest rank. The Saviour an Aeon from the Supreme God, who appears in an unreal body. Among the branches of the Saturninians, the Ophites, who revered the

serpent as the symbol of wisdom. Basilides the first of the

noted leaders of the Alexandrian class. Exposition of his system by Irenseus and by Hippolytus. A seminal, chaotic universe said to emanate from the Ineffable One. The Archon, the God of the Jews, unconsciously fulfils the designs of the

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Supreme. A system of self-evolution, in which the pneumatic natures which require purification are delivered from the admixture of matter. Jesus a compound being, the component parts of which, at his death, rise, each to its proper home. Basilides taught a moderate asceticism. Used the canonical Gospels, including John. Valentinus taught in Alexandria and Rome (c. 140). Holds to an unfolding of the Absolute into two realms, a higher and a lower, of finite beings. Jesus the Messiah of the Demiurge, at whose baptism the heavenly Soter descends, with whose plans the Demiurge falls in. Only the psychical Christ is crucified. Marcion

the most prominent among the anti- Judaic Gnostics. His temper extremely practical and earnest. Pushing the Pauline teaching beyond its proper bounds ; conceiving of the Old Testament as inconsistent with the Gospel. The Demiurge a being of limited power, whose retributive justice is incompatible with love. His avenging judgments the good God would not suffer to be carried out. He appeared in an unreal body, not as the Demiurge’s Messiah. His sufferings were only in appearance. Delivered the heathen from Hades, and then compelled the Demiurge to acknowledge his guilt. Paul was the only true Apostle. The other Apostles had corrupted the Gospel. Luke’s Gospel which Marcion mutilated, the only one of the Gospels that he received. To this joined ten of Paul’s Epistles. His code of morals ascetic. His

sect influential and widely diffused. Ear greater danger from

Gnosticism than from Ebionitism, which sought to rescue an obsolescent system. Gnosticism professed to furnish a rational, com plete system of revealed truth, in which redemption through Christ had a place. Had the charm of mystery. Was overcome by the Christian doctrine of one God, the guilt of sin, the reality of the- Incarnation. Gnosticism stimulated the development of Christian theology within the Church. The character of the old Catholic Church partly the result of its indirect agency.

The Beginnings of Theology — The Greek Apologists . 61

The Apologists treat Christianity predominantly as a body of teachings relating to religion and morals. , This due only in part to the apologetic, conciliating motive. The Gospel regarded as revealed philosophy, having a divine attestation. Justin attributes what is best in Plato and other philosophers to the Logos. Those

who lived according to reason said to have been Christians.

The grand proof of Christianity the miracle of prophecy. Contrast in Justin between current phrases and his own reflections upon Christianity. With customary expressions respecting God is joined the Platonic, Alexandrian- Jewish conception of Tim. Justin used the Fourth Gospel, yet his idea of the Logos that of

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Plato and Philo rather than of the Apostle John. The Logos the divine reason, becoming personal at the creation. The sonship of Christ traced back to the ante-mundane generation of the hypostatic Logos. The Logos appeared in the theophanies of the Old Testament. Yet becomes personal by an act of God’s will. Similar view of Tatian and Athenagoras. The Logos in Justin the organ of revelation. To the Logos are ascribed functions which

later were attributed to the Holy Spirit. The relation of the

Spirit to Father and Son not well defined. Justin teaches the real humanity of Christ. Yet perhaps assigns to the Logos the place of

the rational human spirit. No explicit denial by him of the

eternity of matter. Justin repudiates Stoic fatalism, as do the other Apologists. The expiatory work of Christ not prominent. Rather is the Incarnation, which has the central place. Justin believed in the temporal millennium, a doctrine widely diffused in the

second century, and in the Second Advent as near. Holds that

souls are not essentially immortal. Does not teach conditional immortality. Respecting conversion and sanctification, Pelagian

expressions are mingled with those of an opposite character.

Baptism called “regeneration”; it brings “illumination” and forgiveness. The divine Logos mysteriously present in the bread

and the wine of the Sacrament, as in the incarnate Christ.

The Epistle to Diognetus is the pearl of the Apologetic Writings. In it the incarnation and divinity of Christ earnestly affirmed. Christ the eternal Word. The love and pity of God set forth in glowing words. Yet the punishment of the wicked is eternal fire.

The Rise of the Old Catholic Church — The Rule of Faith — The Canon — The Episcopate — The Rise and the Exclusion OF Montanism 70-83

“Catholic” comes to be used in a new sense, as describing orthodox Christianity in its organized form. In Ignatius it denotes

Christians generally as distinguished from each local church.

The baptismal formula early expanded into a brief statement of fundamental truths, to be repeated by candidates for baptism. Spread of the story that the Apostles had composed it. The Roman Symbol, a shorter form of the Creed, in use as early as the middle of the second century. The Creed may have originated in Asia Minor. Near the end of the century, is found in Smyrna, in Southern Gaul, and in Carthage. In its mature form, spread from Southern Gaul to Rome and elsewhere. In the East, where there was no check to its mutations, melted away, other creeds taking its place. Owing to the disciplina arcani^ the Apostles’ Creed

kept secret. The “rules of faith” in Irenseus, Tertullian, and

Origen, a paraphrase or equivalent. The “rules of faith” varied

XVlll in form. Served as a bulwark against doctrinal novelties. No

Canon of the N. T. at the end of the second century. The 0. T. constituted the Bible. Christianity embodied in oral narrations and writings of the Apostles. As Christians became conscious that the period of revelation had passed by, Apostolic writings began to be tampered with, forged compositions arose, oral traditions grew insecure, heretical parties professed to have traditions of their own, the need of an authentic collection was felt. The authority of Apostolic writings recognized by the Gnostics, by Clement of Alexandria, Justin Martyr, Hegesippus, Irenseus. Marcion’s Canon not the sole collection of the kind. The date of the Muratorian Canon about 170 or 180. The Syrian translation, the Peshito, contains nearly all the N. T. books. Uniformity in the contexts of the Collections not to be expected. In the third century the N. T. Canon not definitely enclosed. Later, Eusebius enumerates seven books as not universally received, — the “ Antilegomena.” The criteria of canonicity Apostolic guaranty and internal marks of inspiration. The Jewish and