"But whenever a formal demonstration was attempted in the Patristic period, the a posteriori[13] was the method employed. The physico-theological argument, derived from the harmony visible in the works of creation, was used by Irenaeus to prove the doctrine of the unity and simplicity of the Divine Nature, in opposition to Polytheism and Gnosticism—the former of which held to a multitude of Gods, and the latter to a multitude of aeons. The teleological argument, derived from the universal presence of a design in creation, was likewise employed in the Patristic theology." (Shedd's History of Christian Doctrine, Vol. I, p. 267).
6. The Trinity of the Apostolic Fathers: "The Apostolic Fathers lived before the rise of the two principal Anti-Trinitarian theories described in a previous section, and hence attempted no speculative construction of the doctrine of the trinity. They merely repeat the Biblical phraseology, without endeavoring to collect and combine the data of revelation into a systematic form. They invariably speak of Christ as divine; and make no distinction in their modes of thought and expression, between the deity of the Son and that of the Father. These immediate pupils of the Apostles enter into no speculative investigation of the doctrine of the Logos, and content themselves with the simplest and most common expressions respecting the trinity. In these expressions, however, the germs of the future so-called scientific statement may be discovered; and it is the remark of Meier, one of the fairest of those who have written the history of Trinitarianism, that the beings of an immanent trinity can be seen in the writings of the practical and totally unspeculative Apostolic Fathers."[14] (Shedd, Vol. I, 261-265.)
7. The Patristic View of the Divinity of the Christ: "The following extracts from their writings are sufficient to indicate the freedom with which the Apostolic Fathers apply the term 'God' to the second Person, who is most commonly conceived of as the God-man, and called Jesus Christ by them.
"'Brethren' says Clement of Rome (Ep. II, Ch. 1), 'we ought to conceive of Jesus Christ as of God, as of the judge of the living and the dead.' Ignatius addresses, in his greeting, the church at Ephesus, as 'united and elected by a true passion, according to the will of the Father, and of Jesus Christ our God.' Writing to the church at Rome, he describes them, in his greeting, as 'illuminated by the will of Him who willeth all things that are according to the love of Jesus Christ our God'; and desires for them 'abundant and uncontaminated salvation in Jesus Christ our God.' He also urges them (Ch. 3), to mind invisible rather than earthly things, for 'the things that are seen are temporal, but the things that are not seen are eternal. For even our God, Jesus Christ being in the Father, (i. e., having ascended again to the Father) is more glorified' (in the invisible world than when upon earth). He enjoins it upon the Trallian[15] Church (Ch. 7), to 'continue inseparable from God, even Jesus Christ'; and says to the Smyrnaean Church, 'glorify Jesus Christ, even God, who has given you such wisdom." (Shedd, Vol. I, pp. 265-6).
8. Patristic Allusion to the Trinity: "The following allusions to the trinity occur in the Apostolic Fathers: Clement of Rome, in his first epistles to the Corinthians (Ch. 46), asks, 'Have we not one God, and one Christ? Is there not one Spirit of Grace, who is poured out upon us, and one calling in Christ?' Polycarp, according to the Letter of the Smyrna Church (Ch. 14), closed his prayer at the stake with the glowing ascription:
"For this, and for all things, I praise Thee, I bless Thee, I glorify Thee, together with the eternal and heavenly Jesus, Thy beloved Son; with whom to Thee, and the Holy Ghost, be glory, both now, and to all succeeding ages. Amen." Ignatius, in his epistle to the Magnesians (Ch. 13), places the Son first in the enumeration of the three persons in the trinity; 'Study, that whatsoever ye do, ye may prosper both in body and spirit, in faith and charity, in the Son, and in the Father, and in the Holy Spirit,' * * * following in this particular St. Paul in 2 Cor. 12:12. Barnabas (Epist. Ch. 5) finds the trinity in the Old Testament. 'For this cause, the Lord endured to suffer for our souls, although He was Lord of the whole earth, to whom He (the Father) said before the making of the world: 'Let us make man after Our own image and likeness." (Shedd, Vol. I, p. 267).
9. Origin of Christian Creeds: It is quite possible that the origin of creeds expressing the doctrine of Deity, grew out of certain declarations made by the Apostles, and the felt need of fixing upon some definite conception of God as a ground of Christian faith and membership in the Church. Perhaps the now famous confession of St. Peter was the first step in this direction. "Whom do ye say that I am?" inquired Jesus of the Apostles. "And Simon Peter answered and said: "Thou art the Christ, the Son of the living God." Whereupon the Master declared that the Father had revealed this truth to the Apostle, and that upon it He (the Christ) would build His Church. (Matt. xvi, 13-21).
As an instance of the felt need of a confession warranting entrance to the Church, take the case of the officer of the court of Queen Candace. After being instructed of Philip, he inquired—"What doth hinder me to be baptized?" "If thou believest with all thine heart, thou mayest." And the officer answered—"I believe that Jesus Christ is the Son of God." The chariot was halted straight way, and the baptism was performed. (Acts. viii).
10. "The Apostles' Creed:" It is doubtful if the creed bearing the Apostolic title was formulated by the Apostles. Dr Mosheim doubts of the Apostles formulating it, in the following language. "There is indeed extant, a brief summary of Christian doctrines which is called the 'Apostles Creed'; and which from the fourth century onward, was attributed to Christ's Ambassadors themselves. But at this day, all who have any knowledge of antiquity, confess unanimously that this opinion is a mistake and has no foundation." (Institutes Cent. I, Part 2, ch. 3). To this, also, substantially agrees Dr. Neander (Gen'l. History of the Christian Religion and Church, Vol. I, pp. 306-307).
But while the simple formula may be of doubtful origin, it unquestionably belongs to the Patristic period, and doubtless to the period of the Apostolic Fathers, and would not be altogether unworthy of the Apostles themselves. The Creed follows: