Creed

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(Latincredo, I believe).

In general, a form ofbelief. The word, however, as applied to religiousbelief has received a variety of meanings, two of which are specially important. (1) It signifies the entire body ofbeliefs held by the adherents of a given religion; and in this sense it is equivalentdoctrine or tofaith where the latter is used in its objective meaning. Such is its signification in expressions like "the conflict of creeds", "charitable works irrespective of creed", "the ethics of conformity of creed", etc. (2) In a somewhat narrower sense, a creed is a summary of the principalarticles of faith professed by church or community of believers. Thus by the "creeds ofChristendom" are understood those formulations of theChristian faith which at various times have been drawn up and accepted by one or the other of theChristian churches. The Latins designate the creed in this sense by the namesymbolum which means either a sign (symbolon) or a collection (symbole). A creed, then, would be the distinctive mark of those who hold a givenbelief, or a formula made up of the principal articles of thatbelief. A "profession offaith" is enjoined by theChurch on special occasions, as at theconsecration of abishop; while the phrase "confession offaith" is commonly applied toProtestant formularies, such as the "Augsburg Confession", the "Confession of Basle", etc. It should be noted, however, that the role of Faith is not identical with creed, but, in its formal signification, means the norm or standard by which one ascertains what doctrines are to be believed.

The principal creeds of theCatholicChurch, The Apostles', Athanasian, and the Nicene, are treated in special articles which enter into the historical details and the content of each. Theliturgical use of the Creed is also explained in a separate article. For the present purpose it is chiefly important to indicate the function of the creed in the life of religion and especially in the work of theCatholicChurch. That the teachings ofChristianity were to be cast in some definite form is evidently implied in the commission given the Apostles (Matthew 28:19-20). Since they were to teach all nations to observe whatsoever Christ had commanded, and since this teaching was to carry the weight of authority, not merely of opinion, it wasnecessary to formulate at last the essential doctrines. Such formulation was all the more needful becauseChristianity was destined for all men and for all ages. To preserve unity ofbelief itself was quite clearly stated. The creed, therefore, is fundamentally an authoritative declaration of thetruths that are to be believed.

TheChurch, moreover, was organized as a visiblesociety (seeCHURCH). Its members were called on not only to hold fast the teaching they had received, but also to express theirbeliefs. AsSt. Paul says: "With her heart we believe untojustice; but, with the mouth, confession is made untosalvation" (Romans x, 10). Nor is the Apostle content with vague or indefinite statements; he insists that his followers shall "hold the form of sound words which thou hast heard of me infaith" (2 Timothy 1:13), "embracing that faithful word which is according todoctrine, that he (thebishop) may be able to exhort in sounddoctrine and to convince the gainsayers (Titus i, 9). Hence we can understand that a profession offaith was required of those who were to bebaptized, as in the case of the eunuch (Acts 8:37); in fact thebaptismal formula prescribed by Christ himself is an expression offaith in theBlessed Trinity. Apart then from the question regarding the composition of theApostles' Creed, it is clear that from the beginning, and even before theNew Testament had been written, somedoctrinal formula, however concise, would have been employed both to secure uniformity in teaching and to place beyonddoubt thebelief of those who were admitted into theChurch.

Along with the diffusion ofChristianity there sprang up in the course oftime variousheretical views regarding the doctrines offaith. It thus becamenecessary to define thetruth of revelation more clearly. The creed, in consequence, underwent modification, not by the introduction of new doctrines, but by the expression of the traditionalbelief in terms that left no room forerror or misunderstanding. In this way the "Filioque" was added to the Nicene and theTridentine Profession forth in full and definite statements theCatholicFaith on those points especially which theReformers of the sixteenth century had assailed. At other times the circumstances required that special formulas should be drawn up in order to have the teaching of theChurch explicitly stated and accepted; such was the profession offaith prescribed For the Greeks byGregory XIII and that whichUrban VIII andBenedict XIV prescribed for the Orientals(cf.Denzinger, Enchiridion). The creed therefore, is to be regarded not as a lifeless formula, but rather as a manifestation of theChurch's vitality. As these formulas preserve intact thefaith once delivered to thesaints, they are also an effectual means of warding off the incessant attacks oferror.

On the other hand it should be remarked that the authoritativepromulgation of a creed and its acceptance imply no infringement of therights of reason. The mind tends naturally to express itself and especially to utter its thought in the form of language. Such expression, again, results in greater clearness and a firmer possession of themental content. Whoever, then, really believes in thetruths ofChristianity cannot consistently object to such manifestation of hisbelief as the use of the creed implies it is also obviously illogical to condemn this use on the ground that is makes religion simply an affair of repeating or subscribing empty formulas. TheChurch insists that the internalbelief is the essential element, but this must find its outward expression. While theduty ofbelieving rests on each individual, there are furtherobligations resulting from the social organization of theChurch. Not only is each memberobliged to refrain from what would weaken thefaith of his fellow-believers, he is also bound, so far as he is able, to uphold and quicken theirbelief, The profession of hisfaith as set forth in the creed is at once an object-lesson in loyalty and a means of strengthening the bonds which unite the followers of Christ in "one Lord, onefaith, onebaptism".

Such motives are plainly of no avail where the selection of hisbeliefs is left to the individual. He may, of course, adopt a series of articles or propositions and call it a creed; but it remains his private possession, and any attempt on this part to demonstrate its correctness can only result in disagreement. But the attempt itself would be inconsistent, since he must concede to every one else the same right in the matter of framing a creed. The final consequence must be, therefore, thatfaith is reduced to the level of views, opinions, or theories such as are entertained on purely scientific matters. Hence it is not easy to explain, on the basis of consistence, the action of theProtestant Reformers. Had the principle of private judgment been fully and strictly carried out, the formulation of creeds would have been unnecessary and,logically, impossible. The subsequent course of events has shown how little was to be accomplished by confession offaith, once the essential element of authority was rejected, From the inevitable multiplication of creeds has developed, in large measure, that demand for a "creedless Gospel" which contrasts so strongly with the claim that theBible is the sole rule and the only source offaith. (SeeDOGMA,FAITH,PROTESTANTISM.)

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