The truth of Christ-centered theology is rich with creeds, confessions, and catechisms—formative traditions that have helped shape the doctrines, liturgies, and practices of authentically and scripturally defined believers for centuries. These texts from historical traditions serve as guardrails for theological understanding. Creeds, confessions, and catechisms are deeply embedded in the history of Christian thought. From the Nicene Creed, ratified in AD 325, which addressed the divinity of Christ, to the Westminster Confession of Faith, written during the English Civil War in the 17th century, these documents have been pivotal in defining Christian orthodoxy. They have served as benchmarks for faith, as tools for catechesis, and as liturgical elements in Christian worship. Curation in this realm is, therefore, an endeavor in historical theology—it seeks to make sense of the grounding of Christian thought, capturing the essence of absolute doctrinal imperatives concerning biblically validated belief.
Creeds
Historically, a creed is a formal statement of beliefs, often in the form of a religious doctrine or confession. The term “creed” is derived from the Latin word “credo,” which means “I believe.” Creeds serve multiple functions within Christian communities: they summarize key theological positions, act as symbols of communal identity, offer formulations for teaching and catechesis, and play a role in liturgical practices. They are, in essence, succinct articulations of what a particular Christian community holds to be true, focusing typically on doctrines concerning the nature of God, the work of Jesus Christ, and the role of the Holy Spirit, among other central beliefs. Theologically, creeds serve as normative guides to orthodox belief. They encapsulate the core tenets of Christianity in a concise and often memorizable form, making them valuable tools for catechesis and instruction. Liturgically, creeds often form part of the worship service, acting as communal affirmations of faith.
Confessions
A Confession of Faith is a formal, comprehensive statement articulating a particular Christian tradition or denomination’s beliefs, doctrines, and practices. Unlike creeds, which are typically brief and focus on foundational Christian doctrines such as the Trinity and the Incarnation, Confessions of Faith are often more extensive and detailed. They can cover a wide range of theological, ecclesiastical, and ethical issues and frequently serve as foundational documents for denominational identity. Confessions function as doctrinal summaries and as teaching, governance, and instruments for developing Christ’s disciples. The theological and ecclesiastical functions of Confessions are to render a broader understanding of doctrinal convictions from biblical exposition.
Councils
Ecumenical Councils, Creeds, and Confessions of Faith serve overlapping but distinct roles in history and theology. Each has its unique function, historical context, and ecclesial impact. Furthermore, Ecumenical Councils are formal gatherings of bishops and theological figures convened by a religious authority to address pressing theological, canonical, and ecclesiastical issues. The scope of the councils addresses a broad spectrum of issues, including theology, canon law, ecclesiastical governance, and even political matters, impacting Christendom in some significant way. As such, the reach of councils extends over political, geologically orthodox, and scripturally sound ideological boundaries. Particularly with decisions often regarded as universally binding for the Church, provided the relevant ecclesial authorities ratify them without concern for heretical or contradictory interests of culture or the state. Historically, councils were generally convened to address urgent and widespread controversies or heresies that threaten the unity or orthodoxy of the Church.
Canons
The term “canons” in the context of Ecumenical Councils refers to the authoritative decrees or regulations that these councils enact. These canons touch upon various matters, including theological doctrine, ecclesiastical governance, liturgical norms, and ethical mandates. They are intended to be universally binding upon the Church (from Eastern or Western traditions), although their reception and implementation can vary depending on ecclesiastical and historical circumstances. Some canons are explicitly doctrinal, providing definitions to clarify beliefs or anathemas to condemn heresies. For instance, the Council of Nicaea’s canons explicitly reject Arianism. Many canons deal with the structure and governance of the Church, such as the roles and jurisdictions of bishops, patriarchs, and other clergy. Some canons address worship practices, like the dating of Easter, as in the Council of Nicaea. Certain canons outline ethical and moral conduct expected of clergy and laity. For example, canons might address moral, marriage, or social issues. Finally, some canons concern themselves with canon law, including procedures for ecclesiastical trials and the regulation of monastic life.
In summary, the canons of the Ecumenical Councils serve as authoritative regulations covering a broad spectrum of theological, ecclesiastical, liturgical, ethical, and canonical matters. They are intended to offer comprehensive guidance to the Christian Church and have played a crucial role in shaping Christian doctrine and practice over the centuries.
Catechisms
Roman Catholic Tradition
The Roman Catechism (1566) is also known as the “Catechism of the Council of Trent,” this catechism was one of the Roman Catholic Church’s responses to the Protestant Reformation. It aimed to provide a standardized guide for pastors and teachers and is organized around the Apostles’ Creed, the Sacraments, the Ten Commandments, and the Lord’s Prayer. The Catechism of the Catholic Church (1992) is a comprehensive exposition of Catholic doctrine intended for a universal audience. It draws from a wide array of sources, including Scripture, Church Fathers, and earlier catechisms. Its structure is divided into four main parts: the Profession of Faith, the Celebration of the Christian Mystery, Life in Christ, and Christian Prayer.
Protestant Traditions
Martin Luther’s Small and Large Catechisms (1529) were composed to instruct laypeople and clergy in the fundamentals of the Protestant faith. The Small Catechism is aimed at children and laypeople, covering the Ten Commandments, the Apostles’ Creed, the Lord’s Prayer, Baptism, and the Eucharist. The Large Catechism is more detailed and intended for clergy.
By contrast, the Heidelberg Catechism (1563), originating in the Palatinate in present-day Germany, this Reformed catechism is known for its warm, devotional tone. It is organized around the themes of human sin, divine grace, and gratitude and is still widely used in Reformed churches today.
Finally, the Westminster Shorter and Larger Catechisms (1647) were formulated as part of the Westminster Standards during the English Civil War. The Shorter Catechism is designed for children and laypeople, while the Larger Catechism is more comprehensive and intended for clergy. Both have had a significant influence on Presbyterian and Reformed traditions.
Eastern Orthodox Tradition
The modern Eastern Orthodox Church does not possess a singular, universally recognized catechism akin to the “Catechism of the Catholic Church” in Roman Catholicism. However, several instructional manuals and texts serve catechetical functions within the Eastern Orthodox tradition. Among these, one of the most influential in the Russian Orthodox Church is the catechism attributed to St. Philaret (Drozdov) of Moscow, which includes both a “Shorter Catechism” and a “Longer Catechism,” collectively known as the “Orthodox Catechism.” The Orthodox Catechism (1830), also known as the Catechism of St. Philaret (Drozdov) of Moscow, this text is an instructional manual for the Russian Orthodox Church, based on Calvinist sources but revised to align with Orthodox theology. The longer Catechism, by St. Philaret of Moscow, goes into greater detail than his shorter version and is more explicitly aligned with traditional Eastern Orthodox theology.
