Ancient Church Orders

Ancient church orders are an often overlooked genre of Christian literature that circulated from the first through the fifth centuries CE.  They were part catechism, part disciplinary manual, part liturgy, part instruction for church polity, part moral prescriptions and proscriptions.  Some of these works cover all those subjects, some only two or even one.  Most of them, but not all, expound on the “Two Ways”, of Light/Life and of Darkness/Death.  With one exception of those expounded upon below, they claim to have been written by the apostles themselves collectively.

Although none of these, with two exceptions, are on record as having been adopted officially, separately and collectively they did influence later canon law, and they sometimes accurately reflect practices and mindset at the time, and so provide excellent insight into the Early Church.

Several of these if translated into English have more or less the exact same title, and scholars use different versions, sometimes even in different languages, of their title so as to distinguish between unique documents.  They all claim to be relating the teaching of the apostles handed down from the originals, though the early ones do not mention names.

De doctrina Apostolorum

Undoubtedly of Jewish origin, this little known work survives in just two historical manuscripts, and then only in Latin, though these were probably translated from a Greek original.  As for the provenance of that Greek original, probably Syria, or maybe Palestine, or Transjordan.  This catechetical manual is possibly as old as second or first century BCE, but in the form in which we now have it dates from the first century CE. 

The only item which makes what we have a Christian work is a doxology appended onto the end, reading, “For the Lord Jesus Christ, who reigns and is Lord with God the Father and the Holy Spirit forever and ever. Amen.”  This doxology, of course, may date in the third or fourth century CE or later, given that Trinitarian doctrine was not official and not expressed in that form until that time.

Though its circulation was likely quite small, it is nonetheless important as it provided the foundation for the later Didache, and was thereby reproduced and reworked in several subsequent documents.

Didache

This late first century CE work was almost certainly written by Jewish Christians.  Its full title is The Teaching of the Lord through the Twelve Apostles to the Gentiles.  Since some ancient churches and authorities considered the Didache canonical, it can be legitimately called deuteroncanonical.  It is without a doubt among the Apostolic Fathers, and was one of the most influential of these, setting a pattern for all the church orders that followed.

The first six chapters of this work cover the same content as the Doctrina Apostolorum, containing nearly all of its predecessor with copious additions from the Gospel of Matthew and a few from the Gospel of Luke.  Clearly this work was heavily influenced by Matthew, and somewhat by Luke, and it influenced them in turn, as we will see later.  The most likely provenance for its composition is Antioch, by Jewish Christians of the same school that produced the Gospel of Matthew.

The next few chapters deal with rites and prayers.  Chapter 7 deals with baptism, Chapter 8 offers a version of the Lord’s Prayer and advice on prayer times and fasting days.  Chapters 9 and 10 give instructions for the Eucharist.  Chapters 11 thru 13 deal with wandering clergy, Chapter 14 discusses meeting on the Lord’s Day, Chapter 15 is about the regular clergy, and Chapter 16 is a mini-apocalypse.

It is part of the “broader” canon of the Ethiopian Orthodox Church.

Epistle of Barnabas

Much of the text focuses on condemning Jewish, or perhaps Judaizing Christian, practices, and on the religion of Christ as the New Covenant.  That goes on through the first seventeen chapters.  It dates from the late second century, written in Egypt, probably in Alexandria.  The Barnabas of the title is meant to be either Barnabas the Apostle, in which case it is almost certainly pseudepigraphic, or Barnabas of Alexandria, one of the Apostolic Fathers.

Chapter 18 opens with the Two Ways, but lacks the Summary of the Torah.  However, it brings back reference to angels standing at the head of each Way, though in a much more dualistic fashion, contrasting the “angels of God” with the “angels of Satan”.  The epistle lays out the Way of Light in chapter 19, which includes the mitzvah to love Yahweh but not the one to love one’s neighbor, nor the Golden Rule.  The Way of Darkness is dealt with in chapter 20.

First Epistle to Timothy

If you are looking for an handy example of a church order, open a Bible, go to the New Testament, and find this pseudepigraphic work attributed to Paul.

This work has never been included in such a list, but it belongs here, with the exception of the fact that it purports to be from Paul rather than from all the apostles collectively.  One of the Pseudo-Pauline epistles that are nonetheless canonical, the subject matter is the same as the rest of the early church orders.  Its organization and non-inclusion in the Apostolikon of Marcion point to a date in the mid-second century at the earliest.

Genuine Paul’s First Epistle to the Corinthians (12:28) and pseudo-Paul’s Epistle to the Ephesians (4:11) also contain brief passages about church polity.

Doctrina duodecim Apostolorum

This work from the second century opens with an account of the Ascension and Coming of the Holy Spirit, followed by instructions from the Eleven on various matters of practice, calendar, polity, morals, discipline.  Each prescription or proscription has them speaking collectively as “the apostles”.  It then provides a little more narrative, and tells the countries to which each of the apostles named took the gospel.

Didascalia Apostolorum

First appearing in about 230, this work comes from northern Syria, and was first found among the Audians, “heretics” who maintained the Quartodeciman Pascha (Easter) and taught that God has a human form.  It introduced a more elaborate church hierarchy and more developed catechism.  It is the first church order that can be said to be pseudepigraphic since it starts out with, “We the Apostles”, and in one section has them taking turns speaking.  The complier inserted an edited version of the Didache into Chapter 3.  The Ethiopian Orthodox Church made it part of its New Testament canon.

Apostolic Church Order

Written around 300 in either Egypt or Syria, probably the former, this work became part of the canon law of the Egyptian, Ethiopian, and Arabian churches.  It is much briefer, and more coherent, than the Didascalia Apostolorum, more in the form of the Doctrina duodecim Apostolorum.  Chapters 1-3 were inspired by the Epistle of Barnabas, Chapters 4-14 expand on the Didache, and Chapters 15-30.  It was one of the most widely preserved of the church orders, with copies in not only the original Greek, but also Latin, Syriac, Sahidic, Boharic, Ethiopic, and several others.

Canons of Hippolytus

This pseudepigraphic written in about 340, probably in Egypt, claims to have been written by Hippolytus of Rome.  There are thirty-eight canons in all, and its main purpose here is to serve as a place-holder, and to show that for some reasons Hippolytus was quite popular in Egypt.

Apostolic Tradition

Also known as the Egyptian Church Order, this document, once known as the Apostolic Tradition of Hippolytus, was written in Egypt around 355.  Beginning with a prologue in the first chapter, it then divides into three section, by subject if not headings.  The first, Chapters 2-14, deals mostly with clergy, but includes a Eucharistic anaphora probably dating back to the early third century (the time of Hippolytus), plus blessings for a couple of other foods.  Chapters 15-21 discuss the catechumenate and baptism.  Chapters 22-43 compile various rules for the community not particularly organized.

Apostolic Constitutions

This is a compilation and reworking of various sources pulled together about 375 in Antioch, the first such collection.

Books I thru VI are essentially the Didiscalia Apostolorum heavily reworded and organized into sections: Concerning the Laity, Concerning Bishops, Priests, and Deacons, Concerning Widows, Concerning Orphans, Concerning Martyrs, and Concerning Schisms.

Book VII repeats the Didache, reworded heavily in places but covering the same subjects.

Book VIII is mostly a edited version of Apostolic Tradition, but with the work discussed below as its final chapter.

Apostolic Canons

Known more formally as the Ecclesiastical Canons of the Same Holy Apostles, these were written about 380 and appended onto the end of Book VIII of the Apostolic Constitutions as its final chapter.  All eighty-five were adopted as canon law at the Council of Trullo in 692, and they remain among the canons of the Eastern Orthodox communion to this day.  The Latin church only adopted the first fifty.

Canons of Athanasius of Alexandria

The pseudepigraphic work, purporting to have been written by Athanasius, 20^th Patriarch of Alexandria, was written around 400 in Egypt.  It survives whole only in Arabic, but fragments have been discovered written in Coptic.  In form, it is one hundred and seven canons.

Testamentum Domini

Written in the fifth century in Anatolia and probably based on Apostolic Tradition, it claims to be the words of Christ instructing the Apostles in how the Church is to be run.  It even includes highly detailed instructions for the layout of a church building.  On disciplinary measures, it is extremely harsh toward major sins committed after baptism, and calls for prohibition of soldiers in the church, except as hearers (that will be explained later).  There is an abundance of prayers which are very lengthy and overly wordy.  Its writer divided it into two sections of forty-seven and twenty-seven chapters respectively, an apocalypse and instructions for liturgy.  Much of it is based on Apostolic Tradition.

Canons of Hippolytus

There are thirty-eight of these, explicitly based on Apostolic Tradition.  Much of the material was left untouched, sandwiched between the introduction and an appendix which both had wholly new information and instructions.

Collections

Church authorities collected and expanded older church orders into larger collections, such as the Verona Palimpsest, the Clementine Octateuch, the Egyptian Heptateuch, and the Alexandrine Sinodos. 

The Verona Palimpsest collects the Didascalia Apostolorum, the Apostolic Church Order, the Apostolic Tradition, and official Roman chronicles to the year 494. 

The Syriac Octateuch contains the Testamentum Domini, the Apostolic Church Order, the Epitome, and the Apostolic Canons.

The Clementine, or Egyptian, Heptateuch, also called the Ecclesiastical Canons, contains the Apostolic Church Order, the Apostolic Tradition, the Epitome, and the Apostolic Canons.

The Alexandrine Sinodos collects and revises the Apostolic Church Order, the Apostolic Tradition, and Book VIII of Apostolic Constitutions, without the canons.

(See also: http://notesfromtheninthcircle.blogspot.com/2017/01/notes-from-ancient-church-orders.html)

Creeds of the Christian Church

What we now call creeds were in the beginning the questions asked of candidates for baptism rendered into declaratory form, and called “symbols”.  For those that have been adapted from baptismal interrogatories before me or by me, I have called those “symbols”.  For those adopted officially by councils or synods or written as such by a theologian, I have called those “creeds”.

There are clearly more here than the officially adopted Nicene Creed and Constantinopolitan Creed, and even the so-called Apostle's Creed, because there were, indeed, many in the Early Church.

Some are very simple, some are quite elaborate.  A few can hardly be called “Trinitarian”.  I am presenting these not for exegesis but to show the different things Christians, perhaps Chrestians in the earlier stages, believed at various stages until doctrine became ossified.

Symbol of Justin Martyr, 151 CE

From “First Apology”, Chapter 61, this is adapted from one of two baptismal interrogatories.

I believe in God the Father and Lord of the universe.  I believe in our Savior Jesus Christ, who was crucified under Pontius Pilate.  I believe in the Holy Ghost, who through the prophets foretold all things about Jesus.

Creed of Irenaeus, bishop of Lyons, 180 CE

He has two; this is from Book I, Chapter X, Section 1 of “Against Heresies”.

The Church believes in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and his manifestation from heaven in the glory of the Father to gather all things in one, and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Savior, and King, according to the will of the invisible Father, every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess to him, and that he should execute just judgment towards all; that he may send spiritual wickedness, and the angels who transgressed and became apostates, together with the ungodly and unrighteous and wicked and profane among men, into everlasting fire; but may, in the exercise of his grace, confer immortality on the righteous, and holy, and those who have kept his commandments, and have persevered in his love, some from the beginning, and others from their repentance, and may surround them with everlasting glory.

Creeds of Tertullian, circa 200 CE

He has three very different forms in his writings, each more verbose than that preceding, the first from “On the Veiling of Virgins”, in Chapter 1.

The Rule of Faith is altogether one, sole, immovable, and irreformable—namely, to believe in one God Almighty, the Maker of the world, and his Son Jesus Christ, born of the Virgin Mary, crucified under Pontius Pilate, on the third day raised again from the dead, received in the heavens, sitting now at the right hand of the Father, coming to judge the living and the dead, also through the resurrection of the flesh.

The second is from “Against Praxeum”, Chapter 2.

But we believe (always, and now more, being better instructed by the Paraclete, the Leader into all truth) One God, but under this dispensation which we call economy, and the Son of the One God, his Logos, who proceeded from him, by whom all things were made and without whom nothing was made.  This was sent by the Father into the Virgin, and was born of her, both man and God, the Son of man and the Son of God, and called Jesus Christ.  He suffered, he died and was buried, according to the Scriptures; and raised again by the Father, and taken up into the heavens, and sits at the right hand of the Father, he shall come again to judge the living and the dead: he thence did send, according to his promise from the Father, the Holy Spirit, the Paraclete, the Sanctifier of the faith of those who believe in the Father and the Son and the Holy Ghost.

The third is from “On the Prescription of the Heretics”.

We believe that there is one God, and no other besides the Maker of the world, who produced the universe out of nothing, by his word sent forth first of all; that his Logos, called his Son, was seen in the name of God in various ways by the patriarchs, was always heard in the prophets, at last was sent down, from the Spirit and the power of God the Father, into the Virgin Mary, was made flesh in her womb, and born of her, appeared as Jesus Christ; then he preached the Law and the new promise of the kingdom of heaven; wrought miracles; was nailed to the cross; rose again on the third day; was caught up to the heavens; and sat down at the right hand of the Father; sent in his place the power of the Holy Spirit; to guide the believers; he will come again with glory to take the saints into the glory of eternal life and the celestial promises, and to judge the wicked with eternal fire, after the resuscitation of both; with restitution of the flesh.

Old Roman Symbol, mid-3^rd century CE

This is adapted from the three-part interrogatory in use in Rome.

I believe in God the Father Almighty; and in Christ Jesus his only Son, our Lord, who was born of the Holy Spirit and the Virgin Mary, who under Pontius Pilate was crucified and buried, who on the third day rose again from the dead, ascended to heaven, and sits at the right hand of the Father, whence he will come to judge the living and the dead.  I believe in the Holy Spirit, the holy Church, the remission of sins, and the resurrection of the flesh.  Amen.

Creed of Pseudo-Ignatius of Antioch, mid-third century CE

From the “Epistle to the Trallians” attributed to Ignatius of Antioch but probably written a century and a half later (only three epistles attributed to him are genuine), but reflective of the time it was written nonetheless.

[We believe in] Jesus Christ, who was descended from the family of David, born of Mary, who truly was born, ate and drank, truly suffered persecution under Pontius Pilate, was truly crucified and died, who was also truly raised from the dead, his Father raising him up, and was received up to the Father.

Symbol of Cyprian of Carthage, circa 250 CE

Adapted from his “Epistle to Magnus” and his “Epistle to Januarius”.

I believe in God the Father, in his Son Christ, in the Holy Spirit.  I believe in the forgiveness of sins, and eternal life through the holy Church.

Creed of Novatian of Rome, circa 250 CE

Taken from his treatise “Of the Trinity and of the Rule of Faith”.

We believe in God the Father and Almighty Lord, that is, the most perfect Maker of all things.  The same rule of truth teaches us to believe, after the Father, also in the Son of God, Christ Jesus, our Lord God but the Son of God.  Moreover, the order of reason and the authority of faith, in due consideration of the words and Scriptures of the Lord, admonishes us, after this, to believe also in the Holy Spirit, promised of old to the Church, but granted in the appointed and fitting time.

Creed of Origen of Alexandria, circa 250 CE

Taken from “On the Principles”, Book I.

The form of those things which are manifestly delivered by the preaching of the Apostles is this:  First, that there is one God, who created and framed everything, and who, when nothing was, brought all things into being,—God from the first creation and forming of the world, the God of all the just—Adam, Abel, Seth, Enos, Enoch, Noah, Shem, Abraham, Isaac, Jacob, the twelve Patriarchs, Moses, and the Prophets: and that this God, in the last days, as he had before promised through his Prophets, sent our Lord Jesus Christ, to all Israel first, and then, after the unbelief of Israel, also to the Gentiles. This just and good God, the Father of our Lord Jesus Christ, himself gave the Law and the Prophets and the Gospels, and he also is the God of the Apostles, and of the Old and New Testaments.

Then, secondly, that Jesus Christ himself, who came, was born of the Father before all creation. And when in the formation of all things he had served the Father (for by him all things were made), in these last times, emptying himself, he became man incarnate, while he was God, and though made man, remained God as he was before. He took a body like our body, differing in this point only, that it was born of the Virgin and the Holy Spirit.  And since this Jesus Christ was born and suffered in truth, and not in appearance, he bore the death common to all men and truly died; for he truly rose from the dead, and after his resurrection, having conversed with his disciples, he was taken up.

They also delivered that the Holy Spirit was associated in honor and dignity with the Father and the Son.

Creed of Gregory the Wonderworker of Neo-Caesarea, 270 CE

Revealed to him by John the Apostle, according to Gregory of Nyssa.

There is one God, the Father of the living Word, who is the substantive wisdom and eternal power and image of God: the perfect begetter) of the perfect: the Father of the only-begotten Son.  There is one Lord, only of the only, God of God, the image and likeness of the Godhead, the mighty Word, the wisdom which comprehends the constitution of all things, and the power which produces all creation; the true Son of the true Father, Invisible of Invisible, and Incorruptible of Incorruptible, and Immortal of Immortal, and Everlasting of Everlasting.  And there is one Holy Ghost, having his existence from God, and being manifested by the Son, namely, to men, the perfect likeness of the perfect Son, Life, the cause of the living sanctity, the Leader of sanctification:  in whom is revealed God the Father, who is over all things and in all things, and God the Son, who is through all things: a perfect Trinity, not divided nor differing in glory and eternity and sovereignty.  Neither, indeed, is there anything created or subservient in the Trinity, nor introduced, as though not there before but coming in afterwards; nor, indeed, has the Son ever been without the Father, nor the Spirit without the Son, but the Trinity is ever the same, unvarying and unchangeable

Creed of Nicaea, 325 CE

This was the “symbol” officially adopted by the majority at the Council of Nicaea, meeting to discuss the dispute between Arius and Athanasius, both presbyters of Alexandria.

We believe in one God, the Father, the Almighty, maker of all that is, seen and unseen.  We believe in one Lord, Jesus Christ, the Son of God, begotten of the Father; the only-begotten; that is, of the same being (homooúsios, consubstantial) as the Father: God from God, Light from Light, true God from true God, begotten, not made, of one substance with the Father.  Through him all things were made, both in heaven and on earth.  For us and for our salvation he came down, became incarnate, and was made man.  He suffered, and the third day he rose again, and ascended into heaven and is seated at the right hand of the Father.  He will come again to judge the living and the dead. We believe in the Holy Spirit. 

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.  Amen.

Creed of Eusebius of Caesarea, 325 CE

Laid before Constantinus Augustus and the delegates at the Council of Nicaea.

We believe in one God, the Father Almighty, Maker of all things visible and invisible; and in one Lord, Jesus Christ, the Logos of God, God of God, Light of Light, Life of Life, the only-begotten Son, the first-born of every creature, begotten of God the Father before all ages, by whom all things were made; who for our salvation was made flesh and made his home among men; and suffered; and rose on the third day; and ascended to the Father; and will come again in glory, to judge the living and the dead.  And we believe in the Holy Spirit.  We believe that each of these is and exists, the Father truly Father, and the Son truly Son, and the Holy Spirit truly Holy Spirit; even as our Lord, when sending forth his disciples to preach, said: ‘Go and make disciples of all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit.’

And concerning these things we affirm that we so hold and so think, and have of old so held, and will so hold till death, and stand steadfast in this faith, anathematizing all ungodly heresy. We testify before Almighty God and our Lord Jesus Christ that we have thought all this in heart and soul ever since we knew ourselves, and we now so think and speak in truth, being able to show by evidence and to convince you that we in past times so believed and preached accordingly.

Creed of Arius, 328 CE

Reported by several authorities as that which Arius put before Constantinus Augustus in the aftermath of the Council of Nicaea.  Short of having nothing about

We believe in one God, the Father Almighty, and in Jesus Christ, his Son, who was begotten of him before all ages, the divine Logos, through whom all things were made, both those in the heavens and those on the earth; who came down and was made flesh; and suffered, and rose again; and ascended to the heavens; and shall come again to judge the living and the dead.  And in the Holy Spirit; the resurrection of the flesh; and the life of the world to come; and in the kingdom of heaven; and in one Catholic Church of God which extends to the ends of the earth.

Symbol of the Canons of Hippolytus, 340 CE

Adapted from its baptismal interrogatory form.

I believe in God the Father Almighty.  I believe in Jesus Christ, the Son of God, whom Mary the Virgin bore of the Holy Ghost, who came to save the human race, who was crucified for us under Pontius Pilate, who died and rose from the dead the third day, and ascended to heaven, and sits at the right hand of the Father, and shall come to judge the living and dead.  I believe in the Holy Spirit, the Paraclete, proceeding from the Father and the Son, and in the holy Church.

Creed of Lucien of Antioch, 341 CE

Lucien died a martyr in 311, but this was found among his writings and was presented at the Synod of Antioch in 341 in an attempt to replace the Nicene Creed.

We believe, in accordance with evangelic and apostolic tradition, in one God the Father Almighty, the Maker and Provider of all things. 

And in one Lord Jesus Christ his Son, the only-begotten God, through whom all things were made, who was begotten of the Father before all ages, God of God, Whole of Whole, One of One, Perfect of Perfect, King of King, Lord of Lord, the living Word, Wisdom, Life, True Light, Way, Truth, Resurrection, Shepherd, Door, unchangeble and unalterable, the immutable likeness of the Godhead, both of the substance and will and power and glory of the Father, the first-born of all creation, who was in the beginning with God, the Divine Logos, according to what is said in the gospel: 'And the Word was God,' through whom all things were made, and in whom 'all things consist:' who in the last days came down from above, and was born of a Virgin, according to the Scriptures, and became man, the Mediator between God and man, and the Apostle of our Faith, and the Prince of life; as he says, 'I have come down from heaven, not to do mine own will, but the will of him that sent me:' who suffered for us, and rose for us the third day, and ascended into heaven and sits on the right hand of the Father, and again is coming with glory and power to judge the quick and the dead.

And in the Holy Spirit given for consolation and sanctification and perfection to those who believe; as also our Lord Jesus Christ commanded his disciples, saying, 'Go ye, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit; clearly of the Father who is really a Father, and of a Son who is really a Son, and of the Holy Ghost who is really a Holy Ghost; these names being assigned not vaguely nor idly, but indicating accurately the special personality, order, and glory of those named, so that in Personality they are three, but in harmony one.

Having then this faith (from the beginning and holding it to the end) before God and Christ we anathematize all heretical false doctrine. And if any one, contrary to the right faith of the Scriptures, teaches and says that there has been a season or time or age before the Son of God was begotten, let him be accursed. And if any one says that the Son is a creature as one of the creatures, or generated as one of the things generated, or made as one of the things made, and not as the divine Scriptures have handed down each of the forenamed statements; or if a man teaches or preaches anything else contrary to what we have received, let him be accursed.  For we truly and clearly both believe and follow all things from the holy Scriptures that have been transmitted to us by the Prophets and Apostles.

Creeds of Cyril of Jerusalem, circa 350

Symbol of Jerusalem, adapted from the baptismal interrogatory of his diocese, given in his “Cathetical Lecture XIX”.

I believe in the Father, and in the Son, and in the Holy Spirit, and in one baptism of repentance.

Cyril’s beliefs in creedal form, as deciphered by several scholars specializing in his works.

I believe in one God, the Father Almighty, Creator of heaven and earth and of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God, begotten by the Father before all ages, true God, by whom all things were made.  Who appeared in the flesh, and became man. He was crucified and buried; rose on the third day, and sat at the right hand of the Father; and will come in glory to judge the living and the dead, of whose kingdom there shall be no end.  And in one Holy Ghost, the Paraclete, who spoke by the Prophets; and in one baptism of repentance for the remission of sins, and in one one hold Catholic Church, and in the resurrection of the body, and in life everlasting.

Symbol of the Apostolic Tradition, 355 CE

Adapted from its baptismal interrogatory form.

I believe in God, the Father Almighty.  I believe in Christ Jesus, the Son of God, who was born of the Holy Spirit of the Virgin Mary, was crucified under Pontius Pilate, was dead and buried, rose again the third day, alive from the dead, ascended into heaven, and sat at the right hand of the Father, and will come to judge the living and the dead.  I believe in the Holy Spirit, and the holy Church, and the resurrection of the flesh.

Instead of the interrogatory form, the Sahidic, Ethiopic, and Arabic versions have the candidate repeat the following symbol after the presbyter:

I believe in the only true God, the Father Almighty, and his only-begotten Son, Jesus Christ our Lord and Savior, and in the Holy Spirit, the life-giver to the universe, the Trinity in one substance, one Godhead, one Lordship, one Kingdom, one faith, one baptism in the Catholic apostolic holy church. Amen.

Creed of Ariminum, 359

The answer of the Arians to the Nicene Creed.

We believe in one God, the Father Almighty, from whom are all things; and in the unique Son of God, who was begotten before all ages and all beginning, through whom all things came into being, both visible and invisible, begotten uniquely, only from the Father only, God from God, like to the Father who begot him, according to the Scriptures, whose generation no one knows except only the Father who begot him.  We know that this unique Son came down from heaven, the Father sending him, as it is written, for the destruction of sin and death, and was born of the Holy Spirit, or Mary the Virgin according to the flesh, as it is written, and companied with the disciples, and when all dispensation was fulfilled according to the Father’s will, was crucified, and died and was buried and descended to the lower regions, before whom hell itself trembled, who also rose again from the dead on the third day and sojourned with the disciples, and when forty days were fulfilled was taken up into heaven, and sits on the right hand of the Father, is to come on the last day, of the resurrection, in the Father’s glory, to render each according to his works; and in the Holy Spirit, whom the unique son of God himself, Christ our Lord, promised to send to the race of men as a Paraclete, as it is written, the Spirit of truth, whom he sent to them when he ascended into heaven.  But as to the word ousia, which was used by the Father in simplicity, but, being unknown to the people caused scandal, because the Scriptures do not contain it, it seems best that it should be taken away and no mention of it made in the future, since the divine Scriptures nowhere made mention of the essence of Father and Son; nor, similarly, should the word hypostasis be used of the Father and Son and Holy Spirit.  But we say that the Son is like the Father, as the divine Scriptures say and teach; and let all heresies which have been condemned before and such recent ones as may have arisen and are contrary to this statement be anathema.

Creed of Epiphanius, 374 CE

This was the Bishop of Salamis’ own-written symbol, preserved in “The Anchored One”, Chapter 120.

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

            And in one Lord Jesus Christ the Son of God, begotten of God the Father, only begotten, that is of the substance of the Father, God of God, Light of Light, very God of very God, begotten not made, being of one substance with the Father, by whom all things were made, both which be in heaven and in earth, whether they be visible or invisible. Who for us men and for our salvation came down, and was incarnate, that is to say was conceived perfectly through the Holy Ghost of the holy ever-virgin Mary, and was made man, that is to say a perfect man, receiving a soul, and body, and intellect, and all that make up a man, but without sin, not from human seed, nor [that he dwelt] in a man, but taking flesh to himself into one holy entity; not as he inspired the prophets and spake and worked [in them], but was perfectly made man, for the Word was made flesh; neither did he experience any change, nor did he convert his divine nature into the nature of man, but united it to his one holy perfection and Divinity.  For there is one Lord Jesus Christ, not two, the same is God, the same is Lord, the same is King. He suffered in the flesh, and rose again, and ascended into heaven in the same body, and with glory he sat down at the right hand of the Father, and in the same body he will come in glory to judge both the quick and the dead, and of his kingdom there shall be no end.
And we believe in the Holy Ghost, who spake in the Law, and preached in the Prophets, and descended at Jordan, and spake in the Apostles, and indwells the Saints. And thus we believe in him, that he is the Holy Spirit, the Spirit of God, the perfect Spirit, the Spirit the Comforter, uncreate, who proceeds from the Father, receiving of the Son, and believed on.

            We believe in one Catholic and Apostolic Church; and in one baptism of penitence, and in the resurrection of the dead, and the just judgment of souls and bodies, and in the kingdom of heaven and in life everlasting.
And those who say that there was a time when the Son was not, or when the Holy Ghost was not, or that either was made of that which previously had no being, or that he is of a different nature or substance, and affirm that the Son of God and the Holy Spirit are subject to change and mutation; all such the Catholic and Apostolic Church, the mother both of you and of us, anathematizes. And further we anathematize such as do not confess the resurrection of the dead, as well as all heresies which are not in accord with the true faith.

Symbols of the Apostolic Constitutions, 375

From Book III, Chapter 16 of the Ethiopian version.

I believe in the only true God, the Father Almighty, and in his only-begotten Son Jesus Christ, our Lord and Savior, and in the Holy Spirit, the Life-giver.

From Book VII, Chapter 41.

I believe in one unbegotten Being, the only true God Almighty, the Father of Christ, the Creator and Maker of all things, from whom are all things; and into the Lord Jesus Christ, his only-begotten Son, the First-born of the whole creation, who, before the ages, was, by the good pleasure of the Father, begotten, not created; through whom all things were made, both those in heaven and those on earth, visible and invisible; who, in the last days, descended from heaven, and took flesh, and was born of the holy virgin Mary, and lived a holy life, according to the laws of his God and Father, and was crucified under Pontius Pilate, and died for us; and rose again from the dead, after his Passion, the third day, and ascended into the heavens, and sits at the right hand of the Father; and again is to come at the end of the world, with glory, to judge the living and the dead; of whose kingdom there shall be no end.  I believe in the Holy Ghost, the Comforter, who wrought in all the saints from the beginning of the world, but was afterwards sent to the apostles by the Father, according to the promise of our Savior and Lord Jesus Christ, and, after the apostles, to all who believe, in the holy Catholic church; in the resurrection of the flesh, the remission of sins, the kingdom of heaven, the life of the world to come.

Creed of Constantinopolis, 381

This was issued by the majority of delegates to the First Council of Constantinopolis to condemn Apollinarianism and Pneumatomachianism, and to reaffirm Athanasianism as orthodox.

We believe in one God, the Father, the Almighty, maker of heaven and earth,  of all that is, seen and unseen.  We believe in one Lord, Jesus Christ, the only-begotten Son of God, begotten of the Father before all time: Light from Light, true God from true God, begotten, not made, consubstantial with the Father.  Through him all things were made.  For us and for our salvation he came down from heaven: he became incarnate by the Holy Spirit from the Virgin Mary, and was made man.  For our sake he was crucified under Pontius Pilate; he suffered death and was buried.  On the third day he rose again in accordance with the Scriptures; he ascended into heaven and is seated at the right hand of the Father.  He will come again in glory to judge the living and the dead, and his kingdom will have no end.  We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father.  With the Father and the Son he is worshiped and glorified.  He has spoken through the Prophets.  We believe in one holy catholic and apostolic Church.  We acknowledge one baptism for the forgiveness of sins.  We look for the resurrection of the dead, and the life of the world to come. Amen.

Symbol of Pseudo-Ambrose’s On the Sacraments, 391

Adapted from his primitive, and therefore probably ancient, baptismal interrogatory.

I believe in God the Father Almighty.  I believe in our Lord Jesus Christ and his Cross.  I believe in the Holy Spirit.

Symbol of Aquilea, early 5^th century

From Tyrannius Rufinus’ “Commentary on the Apostles’ Symbol”.

I believe in God the Father Almighty, invisible and impassible; and in Jesus Christ, his only son, our Lord, who was born from the Holy Spirit of the Virgin Mary, was crucified under Pontius Pilate and was buried.  He descended into hell; on the third day he rose again from the dead.  He ascended to the  heavens; he sits at the right hand of the Father; from thence he shall come to judge the living and the dead; And in the Holy Spirit, the holy Church, the remission of sins, and the resurrection of this flesh.  Amen.

Symbol of Pelagius, 417

From a letter of Pelagius to Zozimus, Bishop of Rome, defending his teaching.  The creed, or symbol, was approved by Zozimus.

We believe in God, the Father Almighty, maker of all things visible and invisible.  We believe in our Lord Jesus Christ, only-begotten and true Son of God; he suffered, died, resurrected on the third day, and ascended into heaven; he sits at the right hand of God the Father; he will come to judge the living and the dead.  We believe in the Holy Spirit, and the resurrection of the body.

Athanasian Creed, 431

Probably written by Vincent of Lerins.

Whosoever will be saved, before all things it is necessary that he hold the catholic faith. Which faith except every one do keep whole and undefiled; without doubt he shall perish everlastingly. And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity; Neither confounding the Persons; nor dividing the Essence. For there is one Person of the Father; another of the Son; and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one; the Glory equal, the Majesty coeternal. Such as the Father is; such is the Son; and such is the Holy Ghost. The Father uncreated; the Son uncreated; and the Holy Ghost uncreated. The Father unlimited; the Son unlimited; and the Holy Ghost unlimited. The Father eternal; the Son eternal; and the Holy Ghost eternal. And yet they are not three eternals; but one eternal. As also there are not three uncreated; nor three infinites, but one uncreated; and one infinite. So likewise the Father is Almighty; the Son Almighty; and the Holy Ghost Almighty. And yet they are not three Almighties; but one Almighty. So the Father is God; the Son is God; and the Holy Ghost is God. And yet they are not three Gods; but one God. So likewise the Father is Lord; the Son Lord; and the Holy Ghost Lord. And yet not three Lords; but one Lord. For like as we are compelled by the Christian verity; to acknowledge every Person by himself to be God and Lord; So are we forbidden by the catholic religion; to say, There are three Gods, or three Lords. The Father is made of none; neither created, nor begotten. The Son is of the Father alone; not made, nor created; but begotten. The Holy Ghost is of the Father and of the Son; neither made, nor created, nor begotten; but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts. And in this Trinity none is before, or after another; none is greater, or less than another. But the whole three Persons are coeternal, and coequal. So that in all things, as aforesaid; the Unity in Trinity, and the Trinity in Unity, is to be worshipped. He therefore that will be saved, let him thus think of the Trinity.

Furthermore it is necessary to everlasting salvation; that he also believe faithfully the Incarnation of our Lord Jesus Christ. For the right Faith is, that we believe and confess; that our Lord Jesus Christ, the Son of God, is God and Man; God, of the Essence of the Father; begotten before the worlds; and Man, of the Essence of his Mother, born in the world. Perfect God; and perfect Man, of a reasonable soul and human flesh subsisting. Equal to the Father, as touching his Godhead; and inferior to the Father as touching his Manhood. Who although he is God and Man; yet he is not two, but one Christ. One; not by conversion of the Godhead into flesh; but by assumption of the Manhood by God. One altogether; not by confusion of Essence; but by unity of Person. For as the reasonable soul and flesh is one man; so God and Man is one Christ; Who suffered for our salvation; descended into hell; rose again the third day from the dead. He ascended into heaven, he sitteth on the right hand of the God the Father Almighty, from whence he will come to judge the living and the dead. At whose coming all men will rise again with their bodies; And shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil, into everlasting fire. This is the catholic faith; which except a man believe truly and firmly, he cannot be saved.

Symbol of the Testament of our Lord, 5^th century CE

Adapted from its baptismal interrogatory.

I believe in God the Father Almighty.  I believe also in Christ Jesus, the Son of God, who came from the Father, who is of old with the Father, who was born of Mary the Virgin by the Holy Spirit, who was crucified in the days of Pontius Pilate and died, and rose the third day, came to life from the dead, and ascended into heaven, and sat down on the right hand of the Father, and comes to judge the living and the dead.  I believe also in the Holy Ghost, and in the holy Church.

Chalcedonian Creed, 451

Adopted by the majority of delegates at the Council of Chalcedon meeting to discuss the controversies of Eutychianism and remnant Nestorianism.

Following, then, the holy Fathers, we all unanimously teach that our Lord Jesus Christ is to us One and the same Son, the Self-same Perfect in Godhead, the Self-same Perfect in Manhood; truly God and truly Man; the Self-same of a rational soul and body; co-essential with the Father according to the Godhead, the Self-same co-essential with us according to the Manhood; like us in all things, sin apart; before the ages begotten of the Father as to the Godhead, but in the last days, the Self-same, for us and for our salvation (born) of Mary the Virgin Theotokos as to the Manhood; One and the Same Christ, Son, Lord, Only-begotten; acknowledged in Two Natures unconfusedly, unchangeably, indivisibly, inseparably; the difference of the Natures being in no way removed because of the Union, but rather the properties of each Nature being preserved, and (both) concurring into One Person and One Hypostasis; not as though He were parted or divided into Two Persons, but One and the Self-same Son and Only-begotten God, Word, Lord, Jesus Christ; even as from the beginning the prophets have taught concerning Him, and as the Lord Jesus Christ Himself hath taught us, and as the Symbol of the Fathers hath handed down to us

Gallican Symbol, 6^th century

Adapted from one of the baptismal interrogatories of the Gallican churches.

I believe in God, the Father Almighty.  I also believe in Jesus Christ, his only Son, our Lord, conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, crucified, dead, and buried; he was raised again on the third day, ascended into heaven, and sat at the right hand of the Father; from thence he will come to judge the living and the dead.  I  believe in the Holy Spirit, the holy catholic Church, the communion of saints, the remission of sins, the resurrection of the flesh, and the life eternal.  Amen.

Mozarabic Symbol, 7^th century CE

Adapted from one of the baptismal interrogatories of the Mozarabic churches.

I believe in God the Father Almighty; and in Jesus Christ, his only Son, our Lord: born of the Holy Spirit from the womb of the Virgin Mary.  He suffered under Pontius Pilate, was crucified, and buried: the third day he rose alive from the dead.  He ascended into heaven.  He sits at the right hand of God the Father Almighty; from thence he shall come to judge the living and the dead.  I believe in the Holy Spirit; the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the flesh, and the life everlasting.  Amen.

Symbol of Bangor, 7^th century

Adapted from the baptismal interrogatory of the Bangor Sacramentary, this represents the creeds of the churches in most of the Isles.

I believe in God the Father Almighty, invisible creator of all things, visible and invisible. I believe in Jesus Christ, his only Son, our Lord, God Almighty, who suffered under Pontius Pilate, conceived by the Holy Spirit, born of the Virgin Mary, was crucified and buried; he descended into hell, rose from the dead on the third day, ascended into heaven, is seated at the right hand of God the Father Almighty; from thence he will come to judge the living and the dead.  I believe in the Holy Spirit, God Almighty, the holy catholic Church, the forgiveness of sins, the communion of saints, and the resurrection of the body.  I believe in life after death and life eternal in the glory of Christ.  Amen.

Development of the Lord's Prayer

The brief prayer known as the Lord’s Prayer is one of the signal features of Christianity, one which crosses all political and ideological lines within the Church.  The Gospel of Matthew and the Gospel of Luke teach that the prayer was handed down by none other than the progenitor of the faith, Isho Nasraya, or as he is better known to Americans, Jesus Christ.  As such it is considered sacred.  In fact, in the Early Church, at least after the catechumenate became the regular method of initiating new members, the prayer was not revealed to the neophytes until they had been baptized and chrismated following their three-year, three stage process.  This is why within almost every version of the Mass/Divine Liturgy/Communion Service, the Lord’s Prayer follows after the Eucharist which consecrates the elements.

One would think that something so sacred, so hallowed, so sanctified would remain pure and unadulterated and as close to the original as possible from the beginning.  This being religion, however, and Christianity having already altered many of its teachings even before the writer of the Gospel of Mark first put quill to parchment in Alexandria, no such luck.

This is a presentation of the more important of the many variations of the Lord’s Prayer that have been used the past two millennia, mostly in order of appearance, but starting out with the version most familiar to most Americans.

Book of Common Prayer version

This is the form of the Lord’s Prayer with which American Christians are most familiar.  It is taken from the Book of Common Prayer of the Protestant Episcopal Church in the U.S.A., as it has been written since its first edition in 1789.  Roman Catholics and a few others usually drop the doxology at the end.

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 this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil.  For thine is the kingdom, and the power, and the glory, forever and ever.  Amen.

Earliest Gospel of Luke version

The more often seen version in early manuscripts.  The Greek word here usually translated as “daily” is “epiousios”, and exists in the Greek-language nowhere else.  Linguists surmise that translators came across an Aramaic word that didn’t have a counterpart to translate into so they invented one.

Father, hallowed be your name.  Your kingdom come.  Give us day by day our daily bread.  And forgive us our sins; for we also forgive every one that is indebted to us.  And lead us not into temptation.  Amen.

Early but rare Lucan version

A rare version, this is found in only a few minuscules.  A “minuscule” is a manuscript written in a small cursive script called by the same name.  However, Marcion of Sinope, Gregory of Nyssa, Maximus the Confessor, and Tertullian all testify to this reading; Marcion preferred it.

Father, hallowed be your name. Send your Spirit to purify us.  Give us day by day our daily bread.  And forgive us our debts; for we also forgive every one that is indebted to us.  And lead us not into temptation.  Amen.

Gospel of Matthew version, Greek

Translation of the Greek into English.  Note “in the heavens” versus “in heaven”, the former being what the texts actually say.

Our Father in the heavens, hallowed be your name.  Your kingdom come.  Your will be done, on earth as it is in heaven.  Give us this day our daily bread.  And forgive us our debts, as we forgive our debtors.  Lead us not into temptation, but deliver us from evil.  Amen.

Gospel of Luke, Codex Bezae version, Greek

Translation of the Greek into English.

Our Father in the heavens, hallowed be your name upon us.  Your kingdom come.  Your will be done, as in heaven so on earth.  Give us this day our daily bread.  And forgive us our debts, as we forgive our debtors.  Lead us not into temptation, but deliver us from evil.  Amen.

Gospel of the Nazarenes version

As reported by the Church Father Jerome, where he noted the use of the word “mahar”, meaning “tomorrow”, rather than the word for “daily”.

Our Father in heaven, hallowed be your name.  Your kingdom come.  Your will be done, on earth as it is in heaven.  Give us this day our bread for tomorrow.  And forgive us our debts, as we forgive our debtors.  Lead us not into temptation, but deliver us from evil.  Amen.

Matthean version, Vulgate

The main difference is the Latin word which translates to “supersubstantial”.

Our Father in the heavens, hallowed be your name.  Your kingdom come.  Your will be done, on earth as it is in heaven.  Give us this day our supersubstantial bread.  And forgive us our debts, as we forgive our debtors.  Lead us not into temptation, but deliver us from evil.  Amen.

Matthean version, Byzantine

The Byzantine texts, as opposed to the Alexandrian and the Western, adds the “complete” doxology to the Lord’s Prayer in both Matthew and Luke.

Our Father in the heavens, hallowed be your name.  Your kingdom come.  Your will be done, on earth as it is in heaven.  Give us this day our daily bread.  And forgive us our debts, as we forgive our debtors.  Lead us not into temptation, but deliver us from evil.  For yours are the kingdom, and the power, and the glory, unto ages of ages.  Amen.

Didache version

This is the earliest version to include a doxology, albeit slightly shorter.  Although this work includes quote directly from the Gospel of Matthew and the Gospel of Luke, this form in turn influenced later editors of those works to interpolate the doxology.  Some Boharic and Sahidic texts of the New Testament use the same doxology as here.  The document, the first of the genre known as “church orders”, was written in the late first century CE.

Our Father in heaven, hallowed be your name.  Your kingdom come.  Your will be done, as in heaven so on earth.  Give us this day our bread for the morrow.  Forgive us our debt, as we also forgive our debtors.  Lead us not into temptation, but deliver us from the evil one.  For yours are the power and the glory, forever.  Amen.

Marcion of Sinope’s version

Taken from a scholarly reconstruction of his gospel, the Evangelikon, also known as the Gospel of the Lord, which he brought to Rome in 138 CE.

Father, let your Holy Spirit come upon us.  Hallowed be your name.  Your kingdom come.  Your will be done, as in heaven, so on earth.  Give us this day your bread for the coming day.  And forgive us our sins; for we also forgive every one that is indebted to us.  And lead us not into temptation.  Amen.

Tertullian’s version

From his treatise On Prayer, written in 204 in the city of Carthage in Africa.

Our Father in the heavens, glorify your name among all humanity.  Your will be done in the heavens and on the earth.  Your kingdom come.  Give us this day our daily bread.  Remit us our debts, as we remit our debtors.  Do not allow us to be led by the one that tempts.  Amen.

Origen’s version

From his On Prayer, written in 233 in Caesarea Maritimi of Syria-Palestina.

Our Father in the heavens, hallowed be your name.  Your kingdom come.  Your will be done, on earth as it is in heaven.  Give us this day our daily bread.  And forgive us our trespasses, as we forgive those who trespass against us.  Lead us not into temptation, but deliver us from evil.  Amen.

Gregory of Nyssa’s version

From his Homilies on the Lord’s Prayer, written in the 370’s in Nyssa of Cappadocia.

Our Father in heaven, your holy Spirit come upon us and cleanse us.  Your kingdom come.  Your will be done, on earth as it is in heaven.  Give us this day our daily bread.  And forgive us our debts; for we also forgive every one that is indebted to us. And lead us not into temptation, but take us away from the evil one.  Amen.

Cyprian’s version

From his Treatise IV: On the Lord’s Prayer, written 255 in Carthage.

Our Father, let your name be hallowed.  Let your kingdom come.  Let your will be done, in heaven and on earth.  Give us this day our daily bread.  And pardon us our debts, just as we pardon our debtors.  Do not allow us to be led into temptation.  But set us free from the evil one.  Amen.

Apostolic Constitutions version

A compilation of different church orders into one volume which was then heavily edited, probably in Syria, in the late fourth century.

Our Father in the heavens, hallowed be your name.  Your kingdom come.  Your will be done on earth as it is in heaven. Give us this day our daily bread.  And forgive us our debts, as we forgive our debtors.  And lead us not into temptation, but deliver us from evil. For yours is the kingdom forever.  Amen. (Book VII, Chapter 24)

Eastern version, Divine Liturgy

The Byzantine version of the Lord’s Prayer as used in the Divine Liturgy, the doxology given in italics because those words are spoken by the priest alone.

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 this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation, but deliver us from the evil one.  For thine is the kingdom and the power and the glory, of the Father, and of the Son, and of the Holy Spirit, now and ever and unto ages of ages.  Amen.

Sarum Use version, English vernacular

From a primer published in 1860 called The Encheiridion, which was a reproduction of an early sixteenth century Sarum Use primer complied and published prior to the split with Rome.  Note the fifth clause, with “debts” instead of “trespasses”.

Our Father which art in heaven, hallowed be thy name.  Thy kingdom come.  Thy will be done on earth as it is in heaven.  Give us this day our daily bread.  And forgive us our debts, as we forgive out debtors.  And lead us not into temptation; but deliver us from evil.  Amen.

First Church of England version

From the first English Book of Common Prayer, published in 1549, with spelling as it was then.  Note the lack of doxology; this was the version in both the daily offices and the Holy Communion office.  Compare the fifth clause here to that just above; Tyndale’s English version of 1534 first translated that clause the second way, and the Geneva and Authorized versions followed suit, and Cranmer doing so for the first BCP was almost certainly of even greater impact.

Oure father, whiche arte in heaven, hallowed by thy name.  Thy kingdom come.  Thy wyll by done in earth as it is in heaven.  Geve us this daye oure dayle bread.  And forgeve us oure trespasses, as we forgeve them that trespasse against us.  And leade us not into temptacion.  But deliver us from evil.  Amen.