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Please assist assist the mission of recent Advent and get the complete contents of this web site as an immediate download. A method containing briefly statements, or "articles," the elemental tenets of Christian belief, and having for its authors, anal based on tradition, the Twelve Apostles. Throughout the Middle Ages it was generally believed that the Apostles, on the day of Pentecost, whereas still below the direct inspiration of the Holy Ghost, composed our current Creed between them, each of the Apostles contributing one of many twelve articles. This legend dates back to the sixth century (see Pseudo-Augustine in Migne, P.L., get sex XXXIX, 2189, and Pirminius, ibid., 2756&pyt=multi&po=6456&aff_sub5=SF_006OG000004lmDN LXXXIX, 1034), and it's foreshadowed still earlier in a sermon attributed to St. Ambrose (Migne, P.L., XVII, 671; Kattenbusch, I, 81), which takes notice that the Creed was "pieced collectively by twelve separate workmen". About the same date (c. 400) Rufinus (Migne, P.L., XXI, 337) provides a detailed account of the composition of the Creed, which account he professes to have received from earlier ages (tradunt majores nostri).
Although he doesn't explicitly assign each article to the authorship of a separate Apostle, he states that it was the joint work of all, and implies that the deliberation happened on the day of Pentecost. Moreover, he declares that "they for a lot of simply reasons determined that this rule of faith needs to be referred to as the Symbol", which Greek phrase he explains to imply both indicium, i.e. a token or password by which Christians might recognize one another, and collatio, that is to say an providing made up of separate contributions. A number of years earlier than this (c. 390), the letter addressed to Pope Siricius by the Council of Milan (Migne, P.L., XVI, 1213) provides the earliest known instance of the combination Symbolum Apostolorum ("Creed of the Apostles") in these hanging words: "In the event you credit not the teachings of the priests . . . let credit no less than be given to the Symbol of the Apostles which the Roman Church at all times preserves and maintains inviolate." The word Symbolum on this sense, standing alone, meets us first in regards to the middle of the third century within the correspondence of St. Cyprian and St. Firmilia, the latter specifically talking of the Creed because the "Symbol of the Trinity", and recognizing it as an integral part of the rite of baptism (Migne, P.L., III, 1165, 1143). It should be added, moreover, that Kattenbusch (II, p.
Rufinus was subsequently fallacious when he declared that the Apostles themselves had "for many simply causes" selected this very term. This reality, joined with the intrinsic improbability of the story, and the surprising silence of the brand new Testament and of the Ante-Nicene Fathers, leaves us no choice however to regard the circumstantial narrative of Rufinus as unhistorical. Among recent critics, some have assigned to the Creed an origin much later than the Apostolic Age. Harnack, e.g., asserts that in its current kind it represents only the baptismal confession of the Church of Southern Gaul, dating at earliest from the second half of the fifth century (Das apostolische Glaubensbekenntniss, 1892, p. 3). Strictly construed, the phrases of this statement are correct enough; although it appears possible that it was not in Gaul, however in Rome, that the Creed actually assumed its final shape (see Burn within the "Journal of Theol. Studies", July, 1902). However the stress laid by Harnack on the lateness of our obtained text (T) is, to say the least, somewhat deceptive. Th is po st has been c reat ed by GSA Content Generator DEMO.