To be admitted freely to the Christian assemblies a man had to know the
Creed as his pass-word (symbolum); which at Milan, and in other
Churches, was taught to the Catechumens, some three weeks before
Easter, and not written down. They recited it a {94} week later, and
then were taught the Lord's Prayer, in the time of S. Augustine. On
Easter Eve they recited it again, and were baptized. This use of the
Creed survives in the Baptism Services.
(b) Whereas we believe most firmly those things which we most frequently remember, it is needful that we remember frequently the Articles of the Creed. Hence Self-Examination requires not only the consideration of our Conduct, but also the examination of our Faith. In the Visitation of the Sick, and in Holy Communion, the Creeds are used for Self-Examination.
(c) Since other thoughts are built up on those which we have about God, it is usual amongst Christians to use the Articles of the Creed as a Guide to what they are to think about themselves, and about the World, and about the Evil and Good which are in the World. Their arguments with one another rest upon the Creeds which are acknowledged amongst them.
(d) But apart from all inferences and arguments, the facts about God's Existence call forth from the heart of man joyful praise and adoring worship.
The name by which God is declared to His People in Exodus is I AM. The thoughts by which we too come nearest to Him are thoughts which declare what HE IS. Thus the Apostles' Creed in Morning and Evening Prayer is a Hymn of Praise.
History of the Apostles' Creed.
The similarity of the Apostles' Creed and the Nicene Creed, as they stand in the Prayer Book, {95} suggests the reflection that disputes about the Human and Divine Natures of Jesus caused the enlargement of those parts which refer to Him: and that similar enlargements were caused by disputes about the Holy Spirit, and even about the Father. We cannot certainly say that the Apostles' Creed as it now stands is older than the Nicene Creed. But we know that Eusebius brought to the Nicene Council (A.D. 325) a form simpler than the Nicene Creed; and that briefer forms were used in the second century by Tertullian (A.D. 200) and Irenaeus (A.D. 170).
Having already considered the various uses of a Creed, we are prepared to acknowledge that something of the sort was a necessity from the beginning. Justin Martyr's writings, about the middle of the 2nd century, record the arguments about the Existence of God, and of Jesus Christ, which had influenced him and others for many years, inducing them to live and die for the Faith. (See Just. M. Apol. and Dial. Trypho, passim.)
The death of S. John the Apostle must have occurred during Justin's lifetime. We are led therefore to examine the Bible for traces of a Creed. The following are some of the passages which supply an answer to our examination.
Eph. iv. 1-6: