By Professor Mikhail Nikolaevich Skaballanovich
In the epistles of Ignatius the God-Bearer to Tralus, Smyrna, and Polycarp, certain passages reflect the contemporary confession, focusing solely on Christ.
St. Ignatius uses notable expressions: “baptized by John,” “persecuted under Pontius Pilate,” “put to death under Pontius Pilate and Herod the Tetrarch,” “crucified and died before the eyes of the Lord.” Ignatius also presents the first symbolic formula of the Incarnation: “incarnate of the Holy Spirit and the Virgin Mary,” used alongside a simpler one: “from the seed of David and the Holy Spirit.” These expressions existed together until one replaced the other. Additionally, Ignatius employs original expressions like “from God” (“from Mary and from God”) and “from the line of David according to the flesh, the Son of God according to the will and power of God.” Polycarp includes expressions like “who raised our Lord Jesus Christ from the dead and gave Him glory and a throne at His right hand, to whom all things in heaven and on earth are subject, who comes as judge of the living and the dead.” Comparing these with New Testament formulas, the mention of the Virgin and Christ’s death under Herod is noteworthy, while the resurrection and ascension into heaven are absent. There’s also no Johannine “only begotten” reference. Thus, the confession remained largely unchanged, as seen in writings of apostles and leaders. The confession known to Paul, Peter, and John was accepted universally, evident from the writings of Ignatius the God-Bearer.
In Justin Martyr, references to the trinitarian symbol appear. He characterizes God the Father as “the Creator,” “the Father of all”; refers to the Son of God as “the Teacher among us,” “born through the Virgin,” “crucified under Pontius Pilate,” “died,” “rose,” “ascended into heaven,” “reigned,” and “judge of all.” The Spirit is deemed “prophetic,” honored after the Word. Justin doesn’t mention the Church or further Creed members. Yet, he testifies to baptism in the Trinity’s name. The confession at baptism likely began including all Holy Trinity persons. Though these references are fragmentary, the confession Justin presents differs from the ancient Roman one, notably lacking “Almighty,” “only begotten,” “holy church,” “remission of sins,” “resurrection of the flesh.” As Justin became a Christian in Ephesus, this suggests the baptismal confession was threefold around 140. Aristides the Athenian’s fragments mention “the Maker and Creator” and “the Son of the Most High God, who descended from heaven in the Holy Spirit.” The Holy Spirit isn’t mentioned here. St. Irenaeus’s work “Against Heresies” names God as “the Creator of heaven and earth” and notes Jesus Christ coming “as the Savior and Judge.” Tertullian conveys the “rule of faith” freely, calling God “perfectly one,” “omnipotent,” “Creator of the world from nothing through the Word,” who “came into being” or “sent out by God,” “sent from the Father to the Virgin,” “became flesh in Her womb,” “new covenant and kingdom promise,” and “the Holy Spirit, the sanctifier of faith.” Christ “will judge the living and the dead” “through the resurrection of the flesh.” Tertullian introduces the Church and resurrection of the dead in symbolic articles.
The designation of the baptismal confession by ancient writers is notable. St. Ignatius uses “confession”; St. Irenaeus, “ancient tradition,” “rule of truth”; Tertullian, “rule,” “rule of truth,” “confession of what we believe.” Tertullian mentions that those baptized “answer more extensively than the Gospel’s determination.” St. Cyprian introduces “symbol” and references its form during baptism. Addressing Magnus, Cyprian states, Novatian lacks the universal church’s symbol, despite using the same terms for God, Christ, the Holy Spirit. The term “symbol” might not mean confession of faith but a threefold immersion, symbolizing the Trinity or burial with Christ. In the fourth century, the East didn’t call faith symbols, but dogmas. Baptismal confession as “questioning” is clearer in the Syriac Creed. Cyprian’s note reveals why “symbol” was later used for confession.
By the third century, baptismal confession shared content and verbal expression across regions, though it wasn’t written, as evident from variations within the same writer and Irenaeus noting “many barbarians
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