Footnote 22:[ (return) ]
None of the three standards, for instance, were in the original of the first six books of the Apostolic Constitutions, which belong to the third century and are of Syrian origin; but instead of them the Old Testament and Gospel on the one hand, and the bishop, as the God of the community, on the other, are taken as authorities.
Footnote 23:[ (return) ]
See Zahn, Glaubensregel und Taufbekenntniss in der alten Kirche in the Zeitschrift f. Kirchl. Wissensch. u. Kirchl. Leben, 1881, Part 6, p. 302 ff., especially p. 314 ff. In the Epistle of Jude, v. 3, mention is made of the 'απαξ παραδοθεισα τοις 'αγιοις πιστις, and in v. 20 of "building yourselves up in your most holy faith." See Polycarp, ep. III. 2 (also VII. 2; II. 1). In either case the expressions κανων της πιστεως, κανων της αληθειας, or the like, might stand for πιστις, for the faith itself is primarily the canon; but it is the canon only in so far as it is comprehensible and plainly defined. Here lies the transition to a new interpretation of the conception of a standard in its relation to the faith. Voigt has published an excellent investigation of the concept 'ο κανων της αληθειας cum synonymis (Eine verschollene Urkunde des antimont. Kampfes, 1891, pp. 184-205).
Footnote 24:[ (return) ]
In Hermas, Mand. I., we find a still shorter formula which only contains the Confession of the monarchy of God, who created the world, that is the formula πιστεωυ εις 'ενα θεον παντακρατορα, which did not originate with the baptismal ceremony. But though at first the monarchy may have been the only dogma in the strict sense, the mission of Jesus Christ beyond doubt occupied a place alongside of it from the beginning; and the new religion was inconceivable without this.
Footnote 25:[ (return) ]
See on this point Justin, index to Otto's edition. It is not surprising that formulæ similar to those used at baptism were employed in the exorcism of demons. However, we cannot immediately infer from the latter what was the wording of the baptismal confession. Though, for example, it is an established fact that in Justin's time demons were exorcised with the words: "In the name of Jesus Christ who was crucified under Pontius Pilate," it does not necessarily follow from this that these words were also found in the baptismal confession. The sign of the cross was made over those possessed by demons; hence nothing was more natural than that these words should be spoken. Hence they are not necessarily borrowed from a baptismal confession.
Footnote 26:[ (return) ]
These facts were known to every Christian. They are probably also alluded to in Luke I. 4.
Footnote 27:[ (return) ]
The most important result of Caspari's extensive and exact studies is the establishment of this fact and the fixing of the wording of the Romish Confession. (Ungedruckte, unbeachtete und wenig beachtete Quellen z. Gesch. des Taufsymbols u d. Glaubensregels. 3 Vols. 1866-1875. Alte u. neue Quellen zur Gesch. des Taufsymbols u. d. Glaubensregel, 1879). After this Hahn, Bibliothek d. Symbole u. Glaubensregeln der alten Kirche. 2 Aufl. 1877; see also my article "Apostol. Symbol" in Herzog's R.E.. 2nd. ed., as well as Book I. of the present work, Chap. III. § 2.
Footnote 28:[ (return) ]
This supposition is based on observation of the fact that particular statements of the Roman Symbol, in exactly the same form or nearly so, are found in many early Christian writings. See Patr. App. Opp. I. 2, ed. 2, pp. 115-42.
Footnote 29:[ (return) ]
The investigations which lead to this result are of a very complicated nature and cannot therefore be given here. We must content ourselves with remarking that all Western baptismal formulæ (creeds) may be traced back to the Roman, and that there was no universal Eastern creed on parallel lines with the latter. There is no mistaking the importance which, in these circumstances, is to be attributed to the Roman symbol and Church as regards the development of Catholicism.
Footnote 30:[ (return) ]
This caused the pronounced tendency of the Church to the formation of dogma, a movement for which Paul had already paved the way. The development of Christianity, as attested, for example, by the Διδαχη, received an additional factor in the dogmatic tradition, which soon gained the upper hand. The great reaction is then found in monasticism. Here again the rules of morality become the prevailing feature, and therefore the old Christian gnomic literature attains in this movement a second period of vigour. In it again dogmatics only form the background for the strict regulation of life. In the instruction given as a preparation for baptism the Christian moral commandments were of course always inculcated, and the obligation to observe these was expressed in the renunciation of Satan and all his works. In consequence of this, there were also fixed formulæ in these cases.
Footnote 31:[ (return) ]
See the Pastoral Epistles, those of John and of Ignatius; also the epistle of Jude, 1 Clem. VII., Polycarp, ad Philipp. VII., II. 1, VI. 3, Justin.