Church History: Examining the Creeds and Confessions of the Church Through the Ages and Why They Matter.
Lesson 3: Creeds and Confessions of the Early Church - From the Didache to the Apostles’ Creed
So far, in our study of church history we have seen an overview of the past 2,000 years of history and we have examined creeds which are found within the Bible itself demonstrating that having creeds and confessions of faith is not improper, but rather is a positive way of establishing our doctrinal positions.
Tonight we are going to focus on two important doctrinal works from the early church.
The early church is sometimes a broad term, so I want to say we are narrowing our focus to the 1st and 2nd centuries.
There are many works which were written early in the history of the church that, while not part of the Bible, are still very valuable.
Authors include:
Clement
Polycarp
Ignatius.
These writings are part of what is normally referred to as “The Early Church Fathers”
Two of the writings which I would like us to focus on are the Didache and the Apostles Creed.
These two documents are normally considered to be well within the age of the early church fathers.
Though there is not certainty about the original authors of either work, they were circulating within the church very early in its history.
I want to remind everyone that these are not Scripture, nor do they carry the same authority as the Scripture.
They are, however, very helpful insights into the lives and behaviors of our christian forefathers.
They also bear the marks of Creeds and Confessions of Faith which we are focusing on in this course. (This is ultimately why we are focusing on these as opposed to the Epistles of Clement or some other early church writing).
The Didache
The word Didache comes from the Greek word for teaching (when we talk about ‘Didactic Literature’ we are discussing teaching books).
The Didache is also called “The Teaching of the Twelve Apostles”
It was written around AD 65-80.
It is believed by some to be the what the Apostles taught to the gentiles concerning the Christian faith.
There is debate as to its authenticity, but it is potentially cited in Eusebius and Athanasius in the third and fourth centuries, which would add to its credibility.
If nothing else, it is a source of guidance to help us understand the conduct and behavior of the early Christian church.
It is obvious that major portions of the Didache are simply quotes from Christ and other Scriptural texts.
Consider the first chapter of the Didache as compared to the Sermon on the Mount.
Chapter 1. The Two Ways and the First Commandment. There are two ways, one of life and one of death, but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, love your neighbor as yourself, and do not do to another what you would not want done to you. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there for loving those who love you? Do not the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone strikes your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one who asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he who gives according to the commandment, for he is guiltless. Woe to him who receives; for if one receives who has need, he is guiltless; but he who receives not having need shall pay the penalty, why he received and for what. And coming into confinement, he shall be examined concerning the things which he has done, and he shall not escape from there until he pays back the last penny. And also concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give.
Obviously there are some major variations within this text and the Scripture (such as having our “alms sweat in our hands”) but we can see the basis of Christ’s commands which undergird these teachings.
The Didache is 16 chapters and can be broken into four categories.
Two Ways - One of Life and One of Death (1-6)
Rituals - Baptism, Fasting and the Communion (7-10)
Practical Guidance - Ministry and Dealing with Traveling prophets (11-15)
Apocalypse - Watching for the Lord’s Coming (16)
One of the most interesting portions of the Didache regards the rituals of the early church.
The church has been divided over rituals almost since its inception (in particular baptism and the Lord’s table) and it is good to see how the early church viewed these practices.
Chapter 7. Concerning Baptism. And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if you have no living water, baptize into other water; and if you cannot do so in cold water, do so in warm. But if you have neither, pour out water three times upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whoever else can; but you shall order the baptized to fast one or two days before.
Historically, there have been three debates that surround the issue of baptism.
The first is the efficacy of baptism.
Does it save someone? This document would seem to indicate that it doesn't because it requires certain spiritual disciplines prior to participation.
The second is the mode of baptism.
This document would seem to indicate that the mode which is preferred is immersion, but that other modes are offered in the event that immersion is not possible.
The third is the candidate for baptism.
This candidate according to this document must have the ability to practice the spiritual discipline of fasting. This would indicate that this is not an infant, who cannot practice spiritual disciplines.
Chapter 8. Fasting and Prayer (the Lord's Prayer).
But let not your fasts be with the hypocrites, for they fast on the second and fifth day of the week. Rather, fast on the fourth day and the Preparation (Friday). Do not pray like the hypocrites, but rather as the Lord commanded in His Gospel, like this: Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth, as it is in heaven. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever..
Pray this three times each day.
Chapter 9. The Eucharist.
Now concerning the Eucharist, give thanks this way.
First, concerning the cup: We thank thee, our Father, for the holy vine of David Thy servant, which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever..
And concerning the broken bread: We thank Thee, our Father, for the life and knowledge which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever..
But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, "Give not that which is holy to the dogs."
A beautiful prayer is written within the Didache, which is meant to follow participation in Communion:
We thank Thee, holy Father, for Thy holy name which You didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which You modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Thou, Master almighty, didst create all things for Thy name's sake; You gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us You didst freely give spiritual food and drink and life eternal through Thy Servant. Before all things we thank Thee that You are mighty; to Thee be the glory for ever. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou have prepared for it; for Thine is the power and the glory for ever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maranatha. Amen.
One thing that we see in the Didache is the commitment to propriety and order within the early church.
There were methodologies and steps which were employed early on to ensure that these activities of faith were done in the right way and for the right people.
There is much more that could be gleaned from this document, and I encourage you to secure a copy (which can be gotten freely online) and read over it.
The Apostles’ Creed
The Apostles’ Creed was not written by the apostles, but it is considered a summary of their doctrine concerning the nature of God and the work of Christ.
It is very short and does not attempt to give specifics in regard to the particulars of theology or Christology as later creeds do.
The origin of the Apostles' Creed is less clear than that of other creeds.
The most common view is that it was originally developed in the first or second century and was influenced later by the Nicene Creed (which we will be studying in this course).
The earliest historical evidence of the creed's existence is in a letter written by the Council of Milan in AD 390. http://www.christianitytoday.com/biblestudies/articles/churchhomeleadership/080730.html
There are various iterations of this creed; we will look at the one most commonly used today.
I believe in God the Father Almighty, Maker of heaven and earth: And in Jesus Christ his only Son, our Lord; who was conceived by the Holy Ghost, born of the virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy catholic church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen
The Apostles’ Creed is a good summary of Christian truth, but it does include portions which are sometimes considered controversial.
First, regarding Christ having “descended into hell”.
This portion is likely based on Ephesians 4:9-10 “(In saying, “He ascended,” what does it mean but that he had also descended into the lower regions, the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things.)
This is actually a large debate among some, and there are multiple views.
In Luke 16, we see a picture of Sheol, the place of departed spirits, where the saved and the lost are separated by a large chasm.
Some believe that this is the place Jesus went to during His three days in the grave and He set free the OT saints to be with Him in glory.
Others believe He actually went to Hell and was punished there for our sins.
I do not believe either can be proved from the text, and most of what we try to prove is based on speculation.
We do know that Christ did not go to the Lake of Fire, for that is the permanent and final place of judgment for the lost, and it is not in effect until after the final judgment.
Second, regarding the “Holy Catholic Church”.
In our modern world, Catholic has become synonymous with Roman Catholicism.
This is an unfortunate reality, because it is actually an oxymoron.
Rome is a place in Italy.
However, Catholic means “universal”.
When early church writers referenced the “Catholic” church, they were not speaking of the Roman Church.
They had in view the church universal, i.e. all believing Christians.
The local church is made up of true believers and false believers.
However, the universal church - known only to God - is made up of all believers who are in Christ and make up His body in the world.
This is the church referenced in the Apostles’ Creed.
One final thought regarding the Apostles’ Creed.
It was likely written as an opposition to Gnostic Heresies.
Creeds are often put into place to separate out heresies.
The Gnostics held that the physical universe is evil and that God did not make it.
The creed stresses the creative work of God in regard to creation, and the fact that Jesus was truly man (conceived, born, suffered, dead, buried and resurrected).
The chief goal of the Gnostics was to become free forever from the taint of matter and the shackles of the body, and to return to the heavenly realm as Pure Spirit. They totally rejected any idea of the resurrection of the body.
The creed makes strong reference that the body, itself, would be resurrected to a glorified state.
CONCLUSION: What we have seen in these two documents is that even from the earliest time of the church there was a concern for PROPER PRACTICE and PROPER DOCTRINE.
The early church wanted to be sure that they were following the apostolic principles, and that the church would remain pure of heretical influence.
In the weeks to come, we will see the growth in the need to affirm and re-affirm the truths of the faith against an onslaught of heresies.
