Fact-checked by Grok 2 weeks ago

Rule of Faith

The Rule of Faith (regula fidei), a central concept in early Christian theology, refers to the authoritative summary of apostolic teaching that functioned as a hermeneutical framework and standard of orthodoxy for interpreting Scripture and safeguarding the faith against heresy.^[1] Emerging in the second century, it encapsulated core doctrines such as the Trinitarian nature of God, creation, Christ's incarnation, death, resurrection, and the eschatological judgment, drawing directly from the apostolic tradition predating the full New Testament canon.^[2] Historically, the Rule of Faith played a pivotal role in the development of Christian doctrine, serving as a proto-creedal guide in catechesis, baptismal rites, and public worship to unify believers and ensure apostolic fidelity.^[3] Key patristic figures like Irenaeus of Lyons and Tertullian prominently invoked it; Irenaeus, in his work Adversus Haereses, described it as the Church's inherited tradition that illuminates Scripture's true meaning, while Tertullian emphasized its priority in countering Gnostic distortions by aligning exegesis with the Church's sacramental and liturgical practices.^[1] This rule was not a rigid formula but allowed for varied expressions, much like a legal regula in Roman jurisprudence, preserving the spirit of the original apostolic message amid diverse cultural contexts.^[2] In its relation to Scripture, the Rule of Faith operated in tandem, neither supplanting nor equaling the Bible's authority but deriving from it as an internal doctrinal principle that harmonizes its truths and establishes a hierarchy of beliefs.^[3] It contributed significantly to the formation of the biblical canon by the fourth and fifth centuries, helping discern orthodox texts from apocryphal or heretical ones, as evidenced in Athanasius's 367 Festal Letter listing the 27 New Testament books.^[1] Throughout Church history, it has influenced creeds like the Apostles' Creed and continues to inform theological interpretation in traditions emphasizing the interplay of Scripture and tradition.^[2]

Definition and Origins

Etymology and Core Concept

The term "Rule of Faith" originates from the Greek phrase kanōn tēs pisteōs, where kanōn denotes a measuring rod or standard, implying a criterion or norm, and tēs pisteōs refers to "of faith," thus designating the authoritative standard governing Christian belief. The Latin translation regula fidei employs regula, meaning a rule or straightedge, to convey the same normative function. This terminology first appears in early Christian writings of the second century as a concise summary of apostolic teaching, serving as the foundational benchmark for orthodoxy. At its core, the Rule of Faith functioned as an infallible norm for discerning authentic doctrine from heresy, encapsulating pivotal beliefs including the Trinity, the incarnation of the Son of God, and the resurrection of the dead. It provided a hermeneutical framework for scriptural interpretation, guiding the church in maintaining fidelity to the gospel message before the emergence of ecumenical creeds. This concept emphasized continuity with the apostles' proclamation, positioning the Rule as the touchstone for theological validity.^[4] The early conceptual framework portrayed the Rule of Faith as the "deposit" of divine truth handed down orally through apostolic succession and preserved in written form, underscoring its vitality as a living standard rather than a rigid, static text. This deposit ensured the transmission of unchanging essentials across generations, with early writers like Irenaeus and Tertullian invoking it to uphold the integrity of the faith.^[5]

Biblical Foundations

The New Testament provides implicit precedents for the Rule of Faith through passages that emphasize a normative standard of belief rooted in apostolic teaching and divine guidance. In the Great Commission, Jesus instructs his disciples to "go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you" (Matthew 28:19-20, ESV). This mandate establishes the apostles' doctrine as a binding framework for Christian instruction, prefiguring a rule that safeguards orthodox belief against deviation. Similarly, 1 Timothy 3:15 describes the church as "the pillar and buttress of the truth," underscoring its role in upholding a collective standard of faith derived from apostolic witness. These texts suggest an early Christian understanding of truth as communal and authoritative, transmitted through the church's teaching ministry. Further biblical support appears in affirmations of Scripture's role and the Holy Spirit's guidance. 2 Timothy 3:16-17 declares that "all Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work" (ESV), highlighting Scripture's sufficiency in equipping believers according to an established norm. Complementing this, John 14:26 promises that the Holy Spirit "will teach you all things and bring to your remembrance all that I have said to you," while John 16:13 adds that the Spirit "will guide you into all the truth" (ESV). These assurances link divine inspiration to the recall and application of Jesus' teachings, forming a dynamic precedent for a rule that integrates scriptural authority with spiritual discernment in the early church. The apostles' teaching itself emerges as a conceptual "rule" in passages like Acts 2:42, where early believers "devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers" (ESV), portraying it as the foundational norm for communal life. This devotion implies a received tradition that bounds faith, reinforced by warnings against innovation, such as Galatians 1:8-9, where Paul declares, "But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed" (ESV). Likewise, 2 Peter 1:20-21 cautions that "no prophecy of Scripture comes from someone's own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit" (ESV), prohibiting private reinterpretations that undermine the apostolic deposit. These elements collectively depict faith as delimited by an inherited, Spirit-led tradition, serving as a bulwark against false doctrines. Theologically, these passages portray Christian belief as inherently bounded by the received apostolic witness, prefiguring the Rule of Faith as an interpretive safeguard that preserves the unity of truth across generations. This biblical framework emphasizes harmony between Scripture, church practice, and divine guidance, ensuring that faith remains anchored in its original proclamation rather than subject to unchecked innovation. Patristic writers later expanded these ideas into explicit formulations, but their roots lie in these New Testament precedents.

Historical Development

Second-Century Usage

In the second century, the Rule of Faith emerged as a vital apologetic instrument in the early Christian Church's response to burgeoning heresies, particularly Gnosticism and Marcionism, which challenged core doctrines such as the unity of God and the reality of Christ's incarnation.^[6] Irenaeus of Lyons, in his work Against Heresies (c. 180 AD), articulated the Rule as the "tradition of the apostles" faithfully preserved in churches worldwide through episcopal succession, serving as a benchmark for orthodox belief against Gnostic speculations that posited a demiurge separate from the supreme God.^[7] He summarized it as the Church's received faith in one God, the Father Almighty, Creator of all; one Christ Jesus, the incarnate Son for salvation; and the Holy Spirit, who through prophets announced God's dispensations, including the virgin birth, passion, resurrection, ascension, and future return to resurrect humanity.^[8] This formulation underscored monotheism and the bodily incarnation, directly countering Gnostic dualism and docetic tendencies that denied Christ's true humanity.^[6] Tertullian, writing around 200 AD in Prescription Against Heretics, further weaponized the Rule of Faith to bar heretics from scriptural interpretation, arguing that Scriptures belonged exclusively to the apostolic Church and its successors, not to late-arriving innovators like Marcion, who rejected the Old Testament and altered the New to fit his theology of two gods.^[9] He defined the Rule as the unchanging creed taught by Christ and the apostles—belief in one God, the Creator; His Word made flesh in Jesus Christ, crucified under Pontius Pilate, risen, and ascending to send the Holy Spirit for the remission of sins and the general resurrection—insisting it brooked no debate among the faithful but exposed heresies' deviations.^[9] By prescribing that heretics forfeit access to Scripture unless they first acknowledged this Rule, Tertullian aimed to preempt their misuse of texts to promote Marcionite separation of law from gospel or Gnostic myths of spiritual emanations.^[9] The Rule of Faith in this era typically took the form of oral or catechetical summaries, employed in baptismal instruction and community teaching, rather than formalized written creeds, with its authority rooted in the unbroken succession of bishops from the apostles, ensuring doctrinal continuity across diverse churches.^[10] This pre-creedal norm functioned not as an exhaustive dogma but as a concise narrative safeguard, affirming essentials like God's creatorship and Christ's real incarnation to unify believers amid heretical fragmentation.^[6]

Patristic and Early Conciliar Usage

In the third century, the Rule of Faith evolved from its earlier apologetic roots into a more structured framework for doctrinal exposition and scriptural interpretation, particularly amid emerging Trinitarian controversies. Origen of Alexandria, writing in the early 200s, prominently linked the Rule to biblical exegesis in his treatise De Principiis, where he outlined it as the foundational creed encompassing "the one God, the Father of our Lord Jesus Christ," the incarnate Son born of the Virgin Mary, and the Holy Spirit proceeding from the Father, serving as the unalterable boundary for legitimate theological inquiry to prevent speculative deviations.^[11] This approach emphasized the Rule's role in guiding interpretation of Scripture, ensuring that all teachings aligned with the church's transmitted tradition without contradicting the sacred text. Tertullian and Hippolytus further expanded the Rule's Trinitarian dimensions in their polemics against modalism, articulating it as a confession of distinct yet inseparable divine persons. In Against Praxeas (c. 213), Tertullian professed the Rule as affirming the Father as the unbegotten source, the Son as a distinct derivation from the Father's substance, and the Spirit as a third in order, all united in the divine economy without division or confusion, thereby safeguarding the monarchy of God while rejecting Sabellian conflation of persons.^[12] Similarly, Hippolytus in Against Noetus (c. 220) described the Rule through Trinitarian distinctions—the unbegotten Father, the begotten Son, and the proceeding Spirit—as essential to orthodox faith, drawn from Scripture and tradition to refute the heresy that God manifests in mere modes rather than eternal subsistences.^[13] By the fourth century, the Rule integrated into conciliar processes, shifting toward formalized written expressions resembling proto-creeds, especially during the Arian controversy. The Council of Nicaea (325) implicitly employed the Rule as a doctrinal boundary, promulgating a creed that affirmed the Son's homoousios (same substance) with the Father to counter Arian subordinationism, which denied Christ's full divinity, thus establishing a conciliar standard for ecclesiastical unity.^[14] Athanasius of Alexandria, in his Festal Letters (c. 350), defended this Nicene formulation as the apostolic Rule of Faith, urging adherence to the tradition that the Son is "of the same substance with the Father" against ongoing Arian challenges, positioning the Rule as an indispensable tool for distinguishing orthodoxy from both modalism and subordinationist errors.^[15]

Denominational Perspectives

Catholic Perspective

In the Catholic tradition, the Rule of Faith encompasses the dual sources of divine revelation—Sacred Scripture and Sacred Tradition—which together constitute a single sacred deposit of the Word of God, committed to the Church for faithful preservation and interpretation.^[16] This understanding, articulated in the Dogmatic Constitution Dei Verbum from the Second Vatican Council, holds that both Scripture and Tradition flow from the same divine source and are directed toward the same goal of salvation, with the Magisterium—the teaching authority of the Pope and bishops in communion with him—serving as the authentic and infallible interpreter under the guidance of the Holy Spirit.^[16] The First Vatican Council's constitution Pastor Aeternus (1870) further defines this interpretive role, affirming the Pope's infallibility when speaking ex cathedra on matters of faith and morals, ensuring the Church's living authority guards against erroneous understandings of revelation. The Catechism of the Catholic Church (paragraphs 80-100) elaborates that Scripture and Tradition are closely bound, communicating one with the other, and that the Magisterium draws its certainty about revealed truths from this unified deposit rather than Scripture alone, honoring both with equal devotion.^[17] Historically, this Catholic conception of the Rule of Faith draws on early patristic witnesses, such as St. Vincent of Lérins in his Commonitorium (434 AD), who proposed a criterion for orthodoxy as that which has been believed "everywhere, always, by all," emphasizing universality, antiquity, and consensus to distinguish true doctrine from heresy.^[18] This principle underscores the Church's role in maintaining the integrity of the faith through Tradition, as seen in the definition of dogmas like the Immaculate Conception in 1854. Pope Pius IX's apostolic constitution Ineffabilis Deus proclaimed Mary's preservation from original sin at her conception, grounded in Sacred Scripture, venerable Tradition, the constant mind of the Church, and the remarkable agreement of Catholic bishops and the faithful, demonstrating how the sensus fidelium—the sense of the faithful—contributes to the Church's authoritative discernment of revealed truths.^[19] The Catholic Rule of Faith thus reflects the Church's dynamic magisterial authority, ensuring that Scripture is interpreted within the living Tradition handed down from the Apostles, preventing private judgment and fostering unity in belief across generations.^[16]

Eastern Orthodox Perspective

In Eastern Orthodoxy, the Rule of Faith is understood as the comprehensive apostolic deposit of faith, encompassing the entirety of divine revelation preserved through the Church's living witness, rather than confined to a singular authoritative interpreter. This holistic framework integrates Holy Scripture as its foundational written expression, Sacred Tradition as the unwritten and lived transmission of apostolic teaching—including liturgical practices, icons, the lives of saints, and patristic writings—and the dogmatic definitions of the first seven ecumenical councils, which are regarded as infallibly authoritative under the guidance of the Holy Spirit.^[20]^[21]^[22] Central to this perspective is the phronema of the Church, often translated as the "mind" or "way of thinking" of the Orthodox faithful, which serves as a dynamic, spiritual guide for interpreting and embodying the Rule of Faith. The phronema emerges from the consensus of the Church Fathers and the collective experience of the ecclesial body, enabling believers to discern truth amid historical and cultural shifts while maintaining fidelity to the apostolic kerygma. It functions not as a static rule but as a noetic faculty activated through prayer, asceticism, and participation in the sacraments, ensuring that Scripture and Tradition remain unified and vibrant.^[21]^[20] Historically, the Eastern Orthodox Church views itself as the direct continuation of the patristic tradition following the Great Schism of 1054, safeguarding the Rule of Faith through synodality and conciliarity rather than centralized authority. The Nicene-Constantinopolitan Creed, promulgated in 381 AD at the Second Ecumenical Council, stands as the preeminent embodiment of this Rule, recited in every Divine Liturgy to affirm the core doctrines of the Trinity and Christology against heresies. This Creed, along with conciliar canons, encapsulates the Church's unwavering commitment to the faith once delivered to the saints.^[23]^[20]^[24] Theologically, the Rule of Faith in Orthodoxy is oriented toward theosis, the process of divinization whereby believers participate in the divine life of the Trinity, prioritizing mystical union and transformative experience over rationalistic or juridical formulations. By preserving the holistic deposit, it guards against distortions that sever faith from its experiential roots, fostering a communal journey toward deification as exemplified in the lives of the saints and the Eucharistic mystery.^[20]^[22]

Protestant Perspectives

In Protestant theology, the Rule of Faith is fundamentally identified with sola scriptura, the principle that Scripture alone serves as the sole infallible and sufficient authority for Christian belief and practice. This doctrine emerged during the Reformation as a direct response to the Roman Catholic elevation of ecclesiastical tradition to a co-equal status with the Bible. Martin Luther articulated this rejection in his emphasis on Scripture's supreme authority, arguing that human traditions lacking biblical warrant could not bind the conscience, as seen in his 1520 treatise On the Babylonian Captivity of the Church, where he insisted that "the Scriptures alone are our vineyard in which we must all labor and toil." Similarly, John Calvin, in his Institutes of the Christian Religion (Book I, Chapter 7), described Scripture as the "norma normans" – the rule that rules all other rules – self-authenticating through the internal testimony of the Holy Spirit and requiring no external validation from church councils or traditions.^[25] Calvin further contended that traditions must be tested against Scripture, dismissing any that contradict or add to it as human inventions unworthy of divine authority.^[26] The Westminster Confession of Faith (1647), a cornerstone of Reformed Protestantism, codifies this view in Chapter 1, declaring that "the Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience."^[27] It affirms Scripture's divine inspiration and completeness, stating that "the whole counsel of God concerning all things necessary for His own glory, man's salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: and that those former ways of God's revealing His will unto His people are now ceased."^[27] This chapter underscores Scripture's perspicuity – its clarity in essential matters for salvation – accessible to ordinary believers through the Holy Spirit's illumination, without need for an infallible magisterium.^[27] Thus, the Confession positions the Bible as the supreme judge in doctrinal controversies, rejecting traditions or councils that deviate from it.^[27] Protestant traditions exhibit variations while upholding sola scriptura as the normative Rule of Faith. In Anglicanism, the Thirty-Nine Articles (1571) affirm in Article VI that "Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation."^[28] Article VIII acknowledges the Apostles', Nicene, and Athanasian Creeds as "thoroughly received and believed: for they may be proved by most certain warrants of holy Scripture," positioning them as subordinate summaries rather than independent authorities.^[28] Among evangelicals, the Rule of Faith often distills to a core gospel summary, emphasizing essentials like justification by faith alone (Ephesians 2:8-9) and Christ's atoning work, derived directly from biblical texts without creedal additions.^[29] Early church creeds are viewed as helpful historical expressions but non-binding unless aligned with Scripture.^[30] In modern evangelicalism, the Rule of Faith functions as a hermeneutical lens to safeguard biblical interpretation against theological liberalism, promoting inerrancy and authority. The Chicago Statement on Biblical Inerrancy (1978), drafted by over 200 evangelical leaders, asserts in Article I that "God, who is Himself Truth and speaks truth only, has inspired Holy Scripture in order thereby to reveal Himself to lost mankind through Jesus Christ as Creator and Lord, Redeemer and Judge. Holy Scripture is God's own testimony to Himself," establishing Scripture's full authority as the vital foundation for sound Christian faith and practice.^[31] Article XII further declares that "any abuses of the doctrine of the sufficiency of Scripture is not to be equated with the doctrine itself," reinforcing its role in guiding interpretation while allowing for secondary aids like confessions.^[31] This approach ensures that doctrinal developments remain tethered to the biblical text, protecting core tenets such as atonement and justification.^[31]

Theological Significance

Role in Scriptural Interpretation

The Rule of Faith serves as a foundational hermeneutical norm in Christian exegesis, providing a framework derived from apostolic tradition to ensure that scriptural interpretation remains aligned with the core doctrines of the faith. By anchoring exegesis in this rule, interpreters avoid eisegesis—reading foreign ideas into the text—and maintain the unity of Scripture as a cohesive witness to God's redemptive plan. Irenaeus of Lyons, in his Against Heresies, emphasized this function, describing the Rule of Faith as the "canon of truth" that enables the entire Scriptures to be "clearly, unambiguously, and harmoniously understood by all" who adhere to it, thereby countering the fragmented interpretations of Gnostic heretics like the Valentinians.^[32]^[2] Historically, this hermeneutical role is exemplified in Tertullian's Against Marcion, where the Rule of Faith functions as a bulwark against Marcion's truncated canon, which excised the Old Testament and altered the New to posit a dualistic theology. Tertullian invoked the rule to demonstrate the essential coherence of the Old and New Testaments under a single divine economy, arguing that Marcion's selective reading violated the apostolic standard of faith and distorted scriptural meaning.^[33] In this way, the Rule of Faith guided Tertullian's exegesis by presupposing the unity of God's revelation, ensuring interpretations conformed to the church's inherited tradition rather than individualistic or sectarian innovations.^[34] Theologically, the Rule of Faith upholds the perspicuity—or clarity—of Scripture, as articulated in 2 Timothy 3:16, which declares that "all Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness." This benefit guards against subjectivism in interpretation by subordinating personal readings to the objective norms of apostolic doctrine, fostering a communal and historically grounded approach to the Bible. In modern evangelical theological interpretation, scholars like Kevin Vanhoozer propose reviving the Rule of Faith as a "confessional tool" that lets "Scripture interpret Scripture," thereby enhancing clarity while respecting the text's divine authority and preventing anachronistic impositions.^[2] This application echoes patristic usage, ensuring exegesis serves the church's fidelity to the gospel across eras.^[35]

Relation to Creeds and Church Tradition

The Rule of Faith served as a foundational framework for the development of early Christian creeds, which articulated its core elements in concise, normative forms for catechesis and worship. The Apostles' Creed, emerging between approximately 150 and 400 AD, is widely regarded as an early summation of the Rule of Faith, encapsulating the essential beliefs about God, Christ, the Holy Spirit, the church, and eschatology that guided early Christian communities against heresies.^[36]^[37] Augustine of Hippo explicitly identified the Apostles' Creed with the Rule of Faith, describing it as a standard to be memorized and recited daily for doctrinal fidelity.^[37] Similarly, the [Nicene Creed](/page/Nicene_C Creed), promulgated in 325 AD and expanded in 381 AD, formalized aspects of the Rule of Faith in response to Arianism, affirming the divinity of Christ and the Trinity as perennial truths derived from apostolic tradition.^[38]^[39] These creeds functioned not as innovations but as distillations of the Rule, providing a "symbol of faith" that unified diverse churches under a shared orthodox confession.^[38] The Rule of Faith also played a pivotal role in the discernment of the biblical canon, ensuring that scriptural texts aligned with its doctrinal boundaries. In his 39th Festal Letter of 367 AD, Athanasius of Alexandria listed the 27 books of the New Testament for the first time in a manner recognized as authoritative, emphasizing that these writings conformed to the Rule of Faith while excluding apocryphal texts that deviated from it.^[40]^[41] Athanasius argued that the canonical books were those "delivered to us from the Tradition of the Fathers" to be read in churches, thereby linking canon formation directly to the Rule as a safeguard against heretical interpretations.^[40] This process underscored the Rule's function in preserving the integrity of Scripture within the church's living tradition. Beyond creeds and canon, the Rule of Faith bridged Scripture and liturgy, embedding doctrinal norms in communal worship and testing subsequent traditions for continuity. It manifested in practices like baptismal interrogations, where creedal formulas echoed the Rule to initiate believers into orthodox faith.^[39] Vincent of Lérins, in his Commonitory (c. 434 AD), proposed the Vincentian Canon—"that which has been believed everywhere, always, by all"—as a method to evaluate traditions against the Rule of Faith, ensuring doctrinal development remained faithful to apostolic origins without innovation.^[42] This criterion reinforced the Rule's role in liturgical and ecclesiastical life, where it served as an enduring touchstone for orthodoxy amid theological disputes. In modern ecumenical contexts, the Rule of Faith, as expressed through creeds and shared traditions, underpins dialogues aimed at reconciliation. The Joint Declaration on the Doctrine of Justification (1999), signed by the Lutheran World Federation and the Catholic Church, exemplifies this by affirming a consensus on justification rooted in common scriptural and confessional heritage, including elements traceable to early creedal articulations of the Rule.^[43] The document reassesses Reformation-era condemnations in light of mutual recognition of grace and faith, fostering unity on the basis of the historic faith that the Rule has preserved across traditions.^[43]

References

[1]
[PDF] The Rule of Faith, the Scripture and Tradition - Czasopisma UKSW
The rule of faith has played a role in establishing the Christian canon and throughout the Church's time serves to protect the message of Scripture.
[2]
The Rule of Faith and Biblical Interpretation in Evangelical ...
Jul 19, 2018 · One of the features of the Theological Interpretation of Scripture movement is the use of the rule of faith in biblical interpretation.
[3]
The Rule of Faith | Dr. Philip Irving Mitchell - Dallas Baptist University
The Rule of Faith is the interpretive schema by which scripture is rightly understood. · Scripture and the Rule work together in tandem.<|control11|><|separator|>
[4]
“The Regula Fidei and the Narrative Character of Early Christian ...
This paper explores the concept of the Regula Fidei and its implications for understanding early Christian faith and orthodoxy.
[5]
Tradition and the Rule of Faith in the Early Church - CUAPress
It can refer to the deposit of faith or the "Apostolic Tradition," to Scripture as the most perfect expression of what is handed over from Christ, or to the ...
[6]
The Nature, Authority and Function of the Rule of Faith in the Late ...
This paper examines the rule of faith in the late second century in the works of Irenaeus, Tertullian and Origen. The rule of faith was a narrative summary ...
[7]
CHURCH FATHERS: Against Heresies, III.3 (St. Irenaeus)
Against Heresies (Book III, Chapter 3). Please help support the mission of New Advent and get the full contents of this website as an instant download. Includes ...Missing: interpretation | Show results with:interpretation<|control11|><|separator|>
[8]
Irenaeus of Lyons, Against Heresies / Adversus Haereses, Book 1 (Roberts-Donaldson translation)
Summary of each segment:
[9]
CHURCH FATHERS: The Prescription Against Heretics (Tertullian)
Our treatise has rather taken up a general position against heresies, (showing that they must) all be refuted on definite, equitable, and necessary rules.Missing: century | Show results with:century<|control11|><|separator|>
[10]
The Rule Of Faith In Second-Century Christianity - AC21DOJ.org
The rule of faith, or regula fidei, is basically a convenient summary of what 'orthodox' Christians in the second century (and later) regarded as the earliest ...
[11]
CHURCH FATHERS: De Principiis (Origen)
### Summary of Origen's De Principiis: Rule of Faith (Opening Statements)
[12]
https://www.ccel.org/ccel/schaff/anf03.v.ix.ix.html
[13]
https://www.newadvent.org/fathers/050110.htm
[14]
Outcomes (Part III) - The Cambridge Companion to the Council of ...
Tertullian, writing early in the third century, expressly invokes a rule of faith which teaches that the one God created the world in the beginning through his ...
[15]
Letter 19 (Athanasius) - CHURCH FATHERS - New Advent
... Festal Letters. For ... But all these things are plain to those who rightly consider them, and to those who receive with faith the writings of the law.
[16]
Dei verbum - The Holy See
1. Hearing the word of God with reverence and proclaiming it with faith, the sacred synod takes its direction from these words of St. John.
[17]
II. The Relationship Between Tradition And Sacred Scripture
80 "Sacred Tradition and Sacred Scripture, then, are bound closely together, and communicate one with the other. For both of them, flowing out from the same ...
[18]
[PDF] St. Vincent of Lerins - EarlyChurch.org.uk
We shall follow universality if we confess that one Faith to be true which the whole Church throughout the world confesses; antiquity if we in no wise depart ...
[19]
Sensus fidei in the life of the Church (2014) - The Holy See
What are the biblical sources for this idea and how does the sensus fidei function in the tradition of the faith? ... Immaculate Conception (1854). 35. To defend ...
[20]
Tradition in the Orthodox Church
Aug 13, 1998 · The Ecumenical Councils are among the most important means which inscribe, proclaim, and implement the faith of the Church, but only in ...
[21]
Paradosis and its Noetic Base: Towards a Spiritual Statement of ...
Thus in defining the Scriptural rule of faith, the Church became, in a very special and spiritual sense, the source of that rule. These two considerations, ...
[22]
A Rule Of Faith - St John Orthodox Church - Rogers, Arkansas
May 27, 2017 · It is primarily an appeal to holy witnesses. Indeed, we appeal to the Apostles, and not just to an abstract “Apostolicity.” In the similar ...
[23]
The Orthodox Faith - Volume I - Doctrine and Scripture - Nicene Creed
The Nicene Creed should be called the Nicene-Constantinopolitan Creed since it was formally drawn up at the first ecumenical council in Nicea (325) and at the ...
[24]
Orthodoxy and the Rule of Faith in Early Christianity
Sep 16, 2024 · The church fathers applied the Rule of Faith in the church's teaching of God and Christ to demonstrate why Gnosticism should be rejected as ...
[25]
Sola Scriptura - Calvin Theological Seminary
Apr 1, 2017 · Sola Scriptura means that the Bible is the final authority about “the will of God completely and everything one must believe to be saved.”
[26]
'Sola Scriptura' Radicalized and Abandoned - The Gospel Coalition
Oct 30, 2013 · Luther rejected the two-source theory that viewed oral tradition as a second, extrabiblical, and infallible source of divine revelation ...Missing: Martin | Show results with:Martin
[27]
[PDF] Confession of faiTh
Chapter 1. Of the Holy Scripture. 1. Although the light of nature, and the ... CHAPTER 33. THE CONFESSION OF FAITH. Page 152.
[28]
[PDF] Thirty Nine Articles of Religion | Anglican Communion
The Thirty-Nine Articles of Religion include articles on the Holy Trinity, the Word of God, original sin, and free will.
[29]
What is the difference between sola Scriptura and solo Scriptura?
Aug 20, 2025 · ... Calvin, argued for a return to Scripture as the primary authority. However, Luther and Calvin did not reject biblical traditions. For this ...<|control11|><|separator|>
[30]
The Protestant Rule of Faith - Monergism |
All Protestants agree in teaching that “the word of God, ascontained in the Scriptures of the Old and New Testaments, is the only infallible rule of faith and ...
[31]
The CHICAGO STATEMENTS on INERRANCY and HERMENEUTICS
The “Chicago Statement on Biblical Inerrancy” was produced at an international Summit Conference of evangelical leaders, held at the Hyatt Regency O'Hare in ...
[32]
Against Heresies (Book I, Chapter 10) - New Advent
Home > Fathers of the Church > Against Heresies (St. Irenaeus) > Book I ... faith: [She believes] in one God, the Father Almighty, Maker of heaven, and ...Missing: Rule | Show results with:Rule
[33]
Tertullian: Five Books Against Marcion - Christian Classics Ethereal ...
Two works are worth mentioning in connection with this topic for their succinct and handy form, as well as satisfactory treatment of their argument.
[34]
[PDF] Tertullian and the Pure Church The Singularity and Supremacy of ...
May 22, 1987 · Tertullian often resorted to this body of statements the Regula Fidei. {the rule of faith) to defend the Church against adulteration. The ...
[35]
Irenaeus and Christian Orthodoxy | Christian Research Institute
Feb 21, 2022 · The expression “rule of faith” (Latin: regula fidei) or “canon of truth” (Greek: kanon pisteos) appears in Irenaeus's writings as a source and ...Missing: etymology | Show results with:etymology
[36]
The Apostles' Creed: Its History and Origins - Logos Bible Software
Jan 18, 2022 · The Apostles' Creed seems to represent some form of what the early church called the “rule of faith.” The early Christians were guided by the “ ...
[37]
Augustine: The Rule Of Faith Is The Apostles' Creed | The Heidelblog
May 4, 2019 · Augustine says the Rule of Faith is the Apostles' Creed, which should be received, written in the heart, and daily repeated for rehearsal.
[38]
The Nicene Creed: Historical Signpost of Christian Unity
The creed, born of controversy and division, became the “rule of faith” or “symbol of faith,” by which all Christians could join together in unity.Missing: patristic | Show results with:patristic<|separator|>
[39]
Patristic Theology - The Gospel Coalition
... regula fidei (rule of faith). Scripture informed the liturgy of the church reinforced by the apostolic deposit of faith, alongside regular preaching guided ...
[40]
Letter 39 (Athanasius) - CHURCH FATHERS - New Advent
From the thirty-ninth Letter of Holy Athanasius, Bishop of Alexandria, on the Paschal festival; wherein he defines canonically what are the divine books which ...
[41]
367 Athanasius Defines the New Testament - Christian History Institute
Athanasius's Thirty-Ninth Festal Letter has been regarded as the first authoritative statement on the canon of the New Testament.Missing: Nicaea | Show results with:Nicaea
[42]
CHURCH FATHERS: Commonitorium (Vincent of Lerins)
This rule we shall observe if we follow universality, antiquity, consent. We shall follow universality if we confess that one faith to be true, which the whole ...
[43]
1997 Joint Declaration on the Doctrine of Justification
The doctrine of justification was of central importance for the Lutheran Reformation of the sixteenth century. It was held to be the first and chief article.