Lecture 6 - The development of Creeds and confessions

Question 1

Why have a Creed and confession

Answer 1

1. To guard against heresy and false teaching
2. To be precise in your language so that you describe God accurately
3. To create unity
4. To pass on to future generations
5. To ensure pastors won’t lead us to error.

Question 3

Creed vs Confession

Answer 3

1. Creed - minimalist statement
   
   1. Confession maximalist statement
2. Creed - the bare bones of what it means to be a Christian.
   
   1. Confession - develops and flushes out creedal assertions.
3. Creed - universalistic
   
   1. Confession more particular and denominational.

Question 4

To be reformed is to be confessional

Answer 4

1. I would actually argue that to be confessional, is more important than to be a Calvinist
2. Reformed theology cannot be reduced to the Five Points of Calvinism.
3. Nor can reformed theology, be reduced to the 5 Solis of the Reformation

Question 5

What is the relationship between scripture and tradition and where is authority located?

Answer 5

1. There are at least four answers to this
2. T(0)
3. T2
4. T-Infinity
5. T1

Question 6

T(0)

T - Zero

Answer 6

1. T is for Tradition
2. Zero indicates. It has no role in matters of faith and practice
3. No Creed, but the Bible
4. States that tradition is irrelevant to scripture.
   
   1. No Source theory of tradition
5. This view is guilty of what CS Lewis once said, in “Surprised by Joy”, calling this perspective chronological snobbery. The idea that the past is inherently inferior to the present.
6. T(0) essentially, places the individual at the center of God’s working in this world. It is me and Jesus and my Bible and I determine right.
7. Relativizes tradition by privatizing scripture
8. t0 relativizes tradition by privatizing scripture

Question 7

T2

Answer 7

1. Two source theory of tradition
2. Equates what the church says with what the Bible says.
   
   1. Dual-source theory of tradition. To question, the tradition of the church is to question the teaching of the Bible. Because they are elevated to the same authoritative plane
3. T2 holds to the authority of the Bible.
   
   1. But not the exclusive authority of the Bible
4. “Tradition is the authoritative vehicle of divine truth embedded in scripture, but overflowing in extra-scriptural, apostolic tradition. Handed down through Episcopal succession.” - Heiko Oberman
   5.

Question 8

T, Infinity

Answer 8

1. Says that neither the Bible nor the Creed are binding.
   
   1. No ultimate source of authority in matters of faith, and practice.
2. No texts, no Creed. No tradition can apprehend total truth and therefore transcend cultures, times, and places.
3. Post-modernism localizes authority. Scripture is normative only within the confines of a gathering of like-minded individuals. But is not binding on all people in all times in all places. So what’s true for you? And your tribe is fine, but it’s not true for me and my tribe.
4. You can have an infinite number of traditions and confessions, and interpretations. Each tribe contributes a unique perspective on understanding scripture while no tribe, no person, no group. No tradition. No, text can lay claim to the truth
5. this view ultimately, relativizes scripture by tribalizing traditions

Question 9

T1

Answer 9

1. Single source theory of authority
2. Tradition is subordinate to scripture.
   
   1. The Creed and confession are subordinate to scripture.
3. Scripture is the only source of divine truth
4. Creeds and confessions help us to understand the Bible, but they are not the Bible
5. Westminster Confession of Faith, chapter 31 section 4 has a section on Creeds and confessions and it says that all synod’s or councils since the apostles times, whether general or particular may err and many have errd, therefore, they are not to be made the rule of faith and practice, but to be used as a help in both.

Question 10

Eight Reasons for a Good Confession

Answer 10

1. Summarizes biblical truth
2. Declares
3. Connects us
4. Helps preserve the truth from error
5. It standardizes the truth for the church
6. Protects the church.from false teaching
7. Unites
8. Instructs

Question 11

The First Four Ecumenical Councils in Church History

Answer 11

1. The Council of Nicaea - 325
2. The First Council of Constantinople in 381
3. The Council of Ephesus in 431
4. asdf
5. The Council of Chalcedon - 451

Question 12

The Council of Nicaea - 325

Answer 12

1. Produced the Nicene Creed
2. Emperor Constantine called it to resolve debates over the true identity of the second person of the trinity in light of the Arian controversy
3. The Nicene Creed unites all branches of Christendom
4. Nicaea gave the church language for defining and defending the biblical doctrine of the trinity
5. It condemns Ariansism
6. Nicaea gives 3 Key Terms for Defining and Defending the Doctrine of God
   
   1. Ousia, Homoousios, Hypostasis
   2. Over time, it would be argued, that God is one in ousia and three in hypostasis.

Question 13

JND Kelly

Four Summary Points of Arianism

Answer 13

1. The son is a perfect creature
2. This means that the son had a beginning
3. This means that the son can have no direct knowledge of the father. Since the finite cannot comprehend the infinite.
4. This means that the son is a demigod. He is higher than man, but lower than God.

Question 14

3 Key Terms for Defining and Defending the Doctrine of God

Answer 14

1. Ousia -Greek noun meaning essence, or being
   
   1. The son is of the essence of the father. This refers to the underlying substance of God.
2. Homoousios - Greek adjective meaning the same substance
   
   1. This term came to underscore the relationship between the father and the son. Whatever stuff makes the father God also makes the Son, God.
   2. It’s why we say that the father and the son are consubstantial, co-essential, co-equal.
3. Hypostasis - Greek
   
   1. Refers to the concrete manifestation of an underlying substance.
   2. It would later be interpreted to refer to person.

Question 15

The First Council of Constantinople in 381

Answer 15

1. Called by Theodosius the first
2. Sought to defend the Council of Nicaea
3. Leading Theologian at this Council, was Gregory of nazianzus, bishop of Constantinople
4. Rejected a group called the Macedonians.
5. Affirms the deity of the Holy Spirit
6. Condemned Apollinarianism
7. Ultimately builds off of Nicaea and what we quote today in our churches is really the revision of Nicaea at Constantinople

Question 16

The Macedonians

Answer 16

1. The Council of Constantinople rejected them
2. Fought against the deity of the Holy Spirit
3. They believed the holy spirit is not divine, but like the son, a created being.

Question 17

Apollinarianism

Answer 17

1. Condemned at the First Council of Constantinople
2. Taught be Apollinaris from Laodecia (310-390)
3. Teaches that Jesus had a human body, but a Divine mind or soul.
4. Denied that Jesus as the Incarnate Christ had a rational human soul.
5. The second person of the Trinity assumes a human body, but the divine mind acts upon that, mind that person and animates the soul.
6. Gregory of nazianzus is going to make the statement that what is unassumed cannot be healed.
   
   1. If the son does not assume a human soul, we cannot be ultimately redeemed because what is unassumed cannot be healed, cannot be fixed. Cannot be redeemed.

Question 18

The Council at Ephesus 431

Answer 18

1. Called by the Roman Emperor Theodosius the second
2. Deals with the question of the relationship between the two natures of Christ, the Divine and human natures
3. Affirms nicaea and Constantinople and it condemns Nestorianism
   
   1. Nestorius is rejected. Nestorius was the bishop of Constantinople 386 to 45
   2. He didn’t believe Mary was a God bearer but rather a Christ bearer
   3. He also said the divine and human natures are divided and could not be united into one person (thus two persons in Christ)

Question 19

Nestorianism

Answer 19

1. Council at Ephesus condemns Nestorianism
2. Nestorius was the bishop of Constantinople 386 to 450
3. Nestorius rejected the idea that Mary is Theotokos
   
   1. Theos - God
   2. Tokos - to bear
   3. The affirmation theotokos = the God Bearer.
   4. Nestorius said, no. Mary is Cristotokos Mary is the bearer of Christ, but not the bearer of God.
   5. But, If Mary is not the bearer of God, then her son cannot be said to be God. So a rejection of Mary as the god Bearer is a rejection of the deity of Christ.
4. Nestorius was criticized by a gentleman by the name of Cyril of Alexandria.
5. Nestorianism suggests that the divine and human natures are divided.
   
   1. It develops a son to nature Christology.
   2. Nestorius believed it was impossible to unite two natures in one person.
   3. The single person of the son cannot unite the distinct natures of divine and human in one person.
   4. Thus, Christ is two subjects or two sons, the Son of God and the son of man.
      
      1. Each Nature has a corresponding person.
      2. Two natures understood as two persons presented as one.
      3. You have one person, the Eternal logos the Divine son, and you have another person the assumed man, the son of man, the Incarnate Christ.
   5. But, two natures suggests there are two persons or two subjects of the one Christ.
   6. Nestorianism rejects two-nature one-person Christology or hypostatic union - two natures are united in one.
   7. Christ is not God the son who came down to save us. Rather Christ is a divinely indwelt man who leads us to God, but he’s not the Divine son in human flesh.

Question 20

The Council at Chalcedon 451

Answer 20

1. Oct 8 451 approximately 370 delegates
2. 16 sessions for approximately one month
3. Chalcedon opposes Nestorius and Eutychianism
4. Eutychiaism believed essentially that Christ’s humanity is absorbed into his deity. You end up having a mixed nature, where the human is absorbed into the divine nature.

Question 21

Eutychianism

Answer 21

Eutychias was a Presbyterian and Elder in Constantinople.

1. Eutychius 382 - 456
2. Eutychius is the antithesis of Nestorianism
3. Eutychias combines human and divine nature into a single mixed nature
   
   1. Christ’s humanity is absorbed into his deity. You end up having a mixed nature, where the human is absorbed into the divine nature.
4. Eutychianism mixture of the Divine and human nature to form a new nature that is combined with the person of Christ.

Question 22

Groups to Know and How They Relate to the Creeds

Answer 22

1. Macedonians
2. Apollinairians
3. Nestorians
4. Eutychians
5. Aryans

Question 23

The Nicene Creed (325)

Answer 23

We believe in one God, the Father Almighty, Maker of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, begotten of the Father the only-begotten; that is, of the essence (ousia) of the Father, God of God, Light of Light, very God of very God, begotten, not made, being of one substance (Homoousia) with the Father; by whom all things were made both in heaven and on earth;

(So in one sense affirming, an aspect of Arius’ teaching, but saying that he took it too far. So yes, in one sence the Son is the agent of creation, but it’s wrong to say that that agent of creation is of the substance. With the creature, no the agent of creation is of the substance with a father there. )

who for us men, and for our salvation, came down and was incarnate and was made man; he suffered, and the third day he rose again, ascended into heaven; from thence he shall come to judge the quick and the dead.

(The issue here at nicaea is, who was it that came down? The Son. And then, who is that, son? How do we Define him? Who is that one? That’s really the issue here. Who’s the one that saves us? Who came down and what did he do? When he came down? Who redeemed us?)

And in the Holy Ghost.

(Now, this is an echo of what’s called the Roman Creed, which is the basis of the Apostles Creed, which didn’t get fully formed to actually the 8th century. But you notice it’s a trinitarian. So it’s the Father, the Son, and the Holy Ghost. The reason why this is expanded is because this is the center of the controversy with the Aryans. So debate controversy crystallizes, right christology. So the debate right is here and that’s why it’s the longest paragraph that you can’t just affirm, you have to deny.)

But those who say: “There was a time when he was not;” and “He was not before he was made;” and “He was made out of nothing,” or “He is of another substance” or “essence,” or “The Son of God is created,” or “changeable,” or “alterable”—they are condemned by the holy catholic and apostolic Church.

Here is hypostasis. And here is ousia. So you cannot be a Christian If you deny the deity of Jesus Christ. Here’s where I said to begin with hypostasis and ousia are essentially synonyms. But as debate continues, hypostasis will take the form of the concrete manifestation of ousia, which will mean person. It will become to mean person. So three hypostases and one, ousia is the idea. If you’re interested in that topic, there is a book called nicaea and its Legacy.

Question 24

The Constantinopolitan Creed (381)

Answer 24

We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made; who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary,

It’s not explicit. But you see the assertion of Mary there? I think to deal with nestorius, his rejection of the theotokos there.

and was made man; he was crucified for us under Pontius Pilate, and suffered, and was buried, and the third day he rose again, according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father; from thence he shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.

But now the Macedonians questioned, the deity of the spirit. So there is an explanation of the spirit.

And in the Holy Ghost, the Lord and Giver of life,

This will be amended later in church history.

who proceedeth from the Father, who with the Father and the Son together is worshiped and glorified,

The spirit is co-equal with the father and the son because the spirit is consubstantial with the two

who spake by the prophets. In one holy catholic and apostolic Church; we acknowledge one baptism for the remission of sins; we look for the resurrection of the dead, and the life of the world to come. Amen.

The insertion of Mary to deal with Nestorius and you also have the amplification of the Holy Spirit to deal with the Macedonians there.

Question 25

The Definition of Chalcedon (451)

Answer 25

Following the holy Fathers we teach with one voice that the Son [of God] and our Lord Jesus Christ is to be confessed as one and the same [Person],

They’re building off of the earlier ecumenical councils.

that he is perfect in Godhead and perfect in manhood, very God and very man, of a reasonable soul and [human] body

They are rejecting Apolinarinism

consisting, consubstantial with the Father as touching his Godhead,

Very much rejecting arianism

and consubstantial with us as touching his manhood; made in all things like unto us, sin only excepted; begotten of his Father before the worlds according to his Godhead; but in these last days for us men and for our salvation born [into the world] of the Virgin Mary, the Mother of God according to his manhood.

Rejects nesotrius

This one and the same Jesus Christ, the only-begotten Son [of God] must be confessed to be in two natures, unconfusedly, immutably, indivisibly, inseparably [united], and that without the distinction of natures being taken away by such union,

Euticyianism confuses the two. And then Nestorius denies that these two natures are united in the one person there. That’s the hypostatic union

but rather the peculiar property of each nature being preserved and being united in one Person and subsistence, not separated or divided into two persons,

Nestorius

but one and the same Son and only-begotten, God the Word, our Lord Jesus Christ, as the Prophets of old time have spoken concerning him, and as the Lord Jesus Christ hath taught us, and as the Creed of the Fathers hath delivered to us.

You can hear echoes of Justin Martyr and Irenaeus, of the kind of things that we’ve talked about with the apologists right in the dialogue with Trypho.

These things, therefore, having been expressed by us with the greatest accuracy and attention, the holy Ecumenical Synod defines that no one shall be suffered to bring forward a different faith nor to write, nor to put together, nor to excogitate, nor to teach it to others. But such as dare either to put together another faith, or to bring forward or to teach or to deliver a different Creed to as wish to be converted to the knowledge of the truth, from the Gentiles, or Jews or any heresy whatever, if they be Bishops or clerics let them be deposed, the Bishops from the Episcopate, and the clerics from the clergy; but if they be monks or laics: let them be anathematized.

After the reading of the definition, all the most religious Bishops cried out: This is the faith of the fathers: let the metropolitans forthwith subscribe it: let them forthwith, in the presence of the judges, subscribe it: let that which has been well defined have no delay: this is the faith of the Apostles: by this we all stand: thus we all believe.

So we confess and submit to And subscribe that this is the teaching of the Apostles, to the extent that it reflects, the teaching of the word of God, we believe it to be true. And this really is the heart of the Christian faith.