Page:1902 Encyclopædia Britannica - Volume 27 - CHI-ELD.pdf/299

 CREED S — C R E F E L D the Denver and Rio Grande Railway had been extended to it. In 1892 most of the business portion was destroyed by fire. Soon afterwards the reduction in the price of silver caused the closing down of most of the mines, and in 1900 the place had a population of only 938. Creeds.—I. The Apostles' Greed.—Recent researches have confirmed the importance of Ussher’s discovery that the creed presented by Marcellus, bishop of Ancyra, to Julius, bishop of Rome, in 341, was the Old Roman Creed (cited as R), which Rufinus some fifty years later compared with the creed of the Church of Aquileia. R is the archetype of all Western forms. It preserves the simplicity of the catechetical teaching given in the early years of the 2nd century, to which it can be traced back in quotations by Novatian, Dionysius, Tertullian. Even the heretic Marcion maybe called as a witness to the fact that the words “holy Church ” were found in this the creed of his baptism (before 145). The relation of R to Eastern creeds is disputed. Some writers (Kattenbusch, Harnack) maintain that it is the sole archetype, having been brought to Antioch in the 3rd century and spread by the influence of the school of Lucian the Martyr. Others (Zahn, Sanday) find traces of an Eastern archetype in Justin Martyr and Irenaeus, to be traced with R to a common origin in “a baptismal confession which had already assumed a more or less stereotyped form in early apostolic times.” The question is complicated by the discovery of new materials (e.g., creeds of Marcus, hermit of Ancyra, and Serapion, bishop of Thmuis in Egypt), which are said to confirm the theory that local creeds existed in the 3rd century which were independent of R. Increasing value is set on the baptismal formula (Matt, xxviii. 19) as the seed-thought of later creeds, though there is reason to believe that the Eunuch’s creed, interpolated in the text of Acts viii. 37 : “I believe that Jesus is the Son of God,” was the creed of the apostles (cp. Rom. x. 9; 1 Cor. xii. 3; 1 John iv. 15, v. 5; Heb. iv. 14). It was known to Irenaeus (iii. 12. 8), and represents the form of baptismal confession used in the Church of Asia Minor, from which he drew his tradition. The history of the received text of the Apostles’ Creed is still obscure. The additional phrases, which distinguish it from R, are found in Gallican creeds of the 5th century, with one exception, “ maker of heaven and earth.” This had found a place in the Dacian Creed of Niceta, bishop of Remesiana (c. 400). The received text is found in a group of documents containing liturgical pieces and sermons of mixed Roman and Gallican origin (so-called Gallican Missal and Gallican Sacramentary), then in the treatise of the Benedictine monk Pirminius (c. 730). The usual opinion is that it was brought under the influence of a Frankish emperor from Gaul to Rome, where (as some suppose) the Nicene Creed (Constantinopolitan form) had been substituted for R. But the evidence of a Psalter attributed to Pope Gregory III. (c. 731), indications that Pirminius used the Roman service of Baptism, and some evidence that R had not been given up, have led to the suggestion that R was enlarged by the Roman Church (Burn). II. The Nicene Greed of the Liturgies is the old Baptismal Creed of Jerusalem as taught in the Catechetical Lectures of Cyril (c. 345), revised after 360 by the insertion of phrases from the Creed of the Nicene Council of 325. It was quoted by Epiphanius in his Ancoratus (374), and in 381 found a place in the minutes of the Council of Constantinople, from which it was quoted at Chalcedon as “ the exposition of the 150 Fathers,” being regarded as an improved recension of the first Nicene Creed. It was brought before the Council of 381, either to vindicate the orthodoxy of Cyril, its author (Hort), or as the Baptismal Confession of Nektarius, who (though unbaptized) was elected presi-

265

dent after the death of Meletius (Kunze).. The question is still undecided, but there is reason to believe that it was used as the Baptismal Creed of Constantinople after 383, and was accepted as such by the Monophysites, who rejected the Definition of the Council of Chalcedon. At Chalcedon it was approved by the Pope’s legates, probably as containing in the words “ incarnate by the Holy Ghost and the irgin Mary ” a parallel to the teaching of R, on which Leo laid stress in his letter to Flavian. If the Stowe Missal represents the Roman Liturgy of the 5th century (Probst), the creed was introduced into that Liturgy much earlier than is usually supposed. III. The Athanasian Creed.—A MS. has lately been found in the library of the Marist Fathers at Lyons, which was given by Bishop Leidrad (1814) to the Altar of St Stephen, with an autograph inscription. It contains this creed in a collection which he apparently used on his journey into Spain to confute the Adoptionists. This one MS. disproves the argument (Swainson, Lumby) that the creed in its present form was not known to theologians during the 8th century. Some eight other MSS. may be assigned to the 8th century. Behind these MSS. are early commentaries which quote the text, the earliest (Fortunatus) probably of the 6th century. The more important quotations from both parts of the creed by the Council of Toledo in 633, Csesarius of Arles (f543), Avitus of Vienne (f523), enable us to trace it back in its present form to the 5th century. A new theory of growth from an unpolished sermon like that in the Treves fragment (Loofs), is based on the doubtful supposition that it was unknown to Isidore, who presided over the Council of Toledo in 633, but assumes the original unity of the document. The authorship is unknown, but the names of Vincentius (Ommanney) and Honoratus, founder of the monastery of Lerins (Burn), have been suggested. Internal evidence shows that it was written as an Instruction on the Faith, probably before the condemnation of Nestorius in 431. It was not introduced into Psalters as a canticle till c. 800. The history of later confessions of faith is not disputed. Authokities.—I. F. Kattenbtjsch. Das apostolisdie Symbol. Leipzig, 1900.—A. Harnack. Art. “Apostolisclies Symbolism” intiaxick’s Realencyclopadie. Leipzig, 1896 f.—T. Zahn. Apostles' Creed (Eng. trans.). London, 1899.—W. Sane ay. Art., Journal Theol. Studies, Jan. 1900.—A. E. Burn. Introduction to the Creeds. London, 1899.—Also B. Dorholt. Das Taufsymbolum der alien Kirche, ’ vol. i. Paderborn, 1898.—L. Hahn. z Bibliothek der Symbole. Breslau, 1897.—H. B. Swete. The Apostles’ Creed. Cambridge, 1899.—F. Weieiganh. Die Stellung des ap. Symbols. Leipzig, 1899. II. F. J. A. Hort. Two Dissertations. Cambridge, 18/6.—J. Kunze. Das nicdnisch-Jconstantinopolitanische Symbol. Leipzig, 1898,—F. Probst. Abendldndische Messe. Munster, 1896.—A. E. Burn. Art., Journal of Theol. Studies, Oct. 1900. III. G. D. W. Ommanney. Early Commentaries. London, 1880.—A Critical Dissertation. Oxford, 1897.—F. Loofs. Art. “ Athanasianum ” in Hauck’s Realencyclopddie.—A. E. Burn. The Athanasian Creed. Cambridge, 1895.—On the growing sense of the value of creeds, see Harvey Goodwin. Foundations of the Creed. London, 1889.—S. G. Green. The Christian Creed and the Creeds of Christendom. London, 1898. (a. E. B.) Crefeld, a town of Prussia, in the Rhine province, 34 miles by rail north-north-west from Cologne and 4 miles west from the Rhine. It is the chief centre in Germany for the manufacture of velvets and silks; in addition to which there are dyeworks, stuff printing and stamping works, engineering and machine shops, chemical, sugar, and other factories, distilleries, tanneries, &c. The town-hall has been decorated with frescoes by P. Janssen, and the royal weaving school with mural paintings by A. Baur illustrating the development of the silk industry. The Emperor William Museum was opened in 1897. There are monuments to Moltke, Bismarck, K. Wilhelm (comS. III. — 34