Introducing the Four “Cs” of Doctrinal History
Church History is a valuable field of study. For instance, ever since the early church, documents have been written and passed down which have helped articulate doctrinal truth. I call them “The Four Cs of Doctrinal History.” These include creeds, confessions, catechisms, and councils (from which some documents come). I have begun a teaching series in my church exploring how these historical articulations have shaped Christianity and helped believers grow in their faith over the centuries.
Biblical Roots
The Bible gives us early aspects of these “Four Cs” which can be helpful to identify. For instance, Matthew 16:13-16, Peter confesses Jesus as “the Christ, the Son of the living God.” This statement is identified as a foundational creed, highlighting the centrality of Jesus’ identity as Messiah. First Timothy 3:16 provides a kind of early confession of Christ, describing the mystery of godliness: “God was manifested in the flesh, justified in the Spirit, seen by angels, preached among the Gentiles, believed on in the world, received up into glory.” This early kind of confession emphasizes foundational truths about Jesus, including the mystery of the incarnation. This mystery is often reflected in the tone of Christmas hymns like “Let All Mortal Flesh Keep Silence,” which captures the awe, wonder, and reverence of these divine truths by being written in a minor key, and in a chant-like unison form.
In Acts 15, the Jerusalem Council serves as an early example of church councils addressing doctrinal disputes. Leaders from Antioch and Jerusalem, along with apostles like Paul, gathered to resolve the issue of how Gentile believers should relate to Jewish customs, particularly circumcision. This council, though limited in its representatives, sets an example of church leaders coming together to settle doctrinal difficulties and erroneous teaching. These early examples from Scripture highlight the biblical origins of such traditions, grounding them in principles observed in the life of the early church.
Creeds
Creeds, derived from the Latin word “credo” meaning “I believe,” serve as shorter declarations of doctrinal truth passed on from one generation to the next. Creeds are designed to distill essential theological and biblical beliefs into a shorter, succinct statement. Examples include the Shema from Deuteronomy 6:4, affirming monotheism and the unity of God, or the simple statement “Jesus is Lord” from 1 Corinthians 12:3, or Paul’s summary of the gospel in 1 Corinthians 15:3–4, regarding the death, burial, and resurrection of Jesus Christ. More formal creeds have been articulated since the second century, and still are fashioned today. For instance, in college we would recite “The University Creed” every chapel service.
Confessions
Confessions, unlike creeds, are meant to be more detailed and expansive doctrinal statements. Think of creeds perhaps like a skeleton and the confessions like the “meat” on the bones, offering specific theological details that both expand upon credal statements and also often distinguish one denominational group from another. Historically, confessions have frequently arisen out of theological disputes or challenges, necessitating greater precision to clarify and defend doctrinal positions. For example, during the Protestant Reformation, various confessions emerged to delineate doctrinal differences between denominations, such as the Belgic Confession of the Dutch Reformed Church (1561), the Anglican Church’s 39 Articles (1563), the Westminster Confession of the Presbyterian Church (1646), and Baptist confessions like the Second London Baptist Confession (1689).
In modern times, confessions have evolved to address specific issues or articulate beliefs relevant to contemporary debates. Notable examples include the Chicago Statement on Biblical Inerrancy (1978), which affirmed the authority and reliability of Scripture amid controversies in the 20th century. Local churches also craft simplified confessions or articles of faith to outline their core beliefs, which serve the same purpose of expressing and formalizing doctrinal positions pertaining to that particular local assembly. Collectively, both historical and contemporary confessions have provided the church with a rich legacy of theological clarity and unity in navigating doctrinal challenges.
Catechisms
Catechisms are teaching tools designed to help individuals learn and internalize Christian doctrines, particularly those found in confessions and, to a lesser extent, creeds. The word “catechism” means “to teach orally,” reflecting its traditional question-and-answer format. In this method, a teacher asks a question, and the student memorizes and recites the corresponding answer. This structure, often supported by scriptural references, has been particularly effective in educating new believers and children. During the Reformation, Martin Luther popularized catechisms, creating both a “Small Catechism” and a “Large Catechism” as tools for pastors and parents to teach foundational Christian truths.
The Westminster Catechism, based on the Westminster Confession, is among the most famous catechisms. Its well-known first question — “What is the chief end of man?” — answered by, “To glorify God and enjoy Him forever,” illustrates the succinct yet profound value of this teaching method. The use of catechisms remains in practice today, embraced by various Christian traditions, including Protestant and Catholic churches. We often erroneously think of the use of catechisms as being unique to Roman Catholicism. However, church history, especially since the Reformation, shows that many within orthodox Christianity have used them extensively.
Councils
The fourth “C” is Councils, which have played a crucial role in the history of the church. Beginning with the Jerusalem Council in Acts 15, church councils have addressed doctrinal challenges and resolved theological debates. Significant early councils include the Council of Nicaea (AD 325), the Council of Constantinople (381), the Council of Ephesus (431), and the Council of Chalcedon (451). These gatherings welcomed various church leaders to address heretical teachings or significant doctrinal questions, seeking to resolve these issues with Scriptural accuracy and authority. The outcomes often included creeds or confessions that established or further articulated a biblically orthodox stance, providing clarity and unity for Christians.
Caveats
This study needs at least two caveats at the onset. First, “The Four Cs” are not inspired. They do not have the quality of inspiration in them. Only the Holy Scripture claims divine inspiration. Second, though valuable, “The Four Cs” are not ultimately authoritative. Only the Holy Scripture is ultimately authoritative for the Christian church. However, though not inspired, and not ultimately authoritative, we should view “The Four Cs” as being more authoritative than our own personal ideas and thoughts. Therefore, there is still great value in them. As much as they are in agreement with and viewed in submission to Scripture, they can provide great value to the modern Christian, and therefore should not be disparaged, or tossed aside.
Conclusion
Though they are not as comprehensive as Scripture, creeds, confessions, catechisms, and councils are worth studying. By engaging with these historical ideas, we uphold the continuity of faith, affirm key biblical doctrines, and address emerging challenges with a biblical foundation.
Taigen Joos is the pastor of Heritage Baptist Church in Dover, NH.
This article is summarized from a Bible study taught by Pastor Joos. P&D used ChatGPT to create the summary which Pastor Joos then edited for accuracy and clarity.
We also used Adobe Express to generate an image to accompany this article.
On this theme, see our opening podcast on AI Podcast – Interview 61: AI: Developing a Christian Perspective (Dave Shumate) – Proclaim & Defend which introduces the most recent issue of FrontLine. See the contents and discussion of the theme of the recent issue here: AI: Developing a Christian Perspective – Proclaim & Defend
I am a bit dumbstruck with this, “Second, though valuable, ‘The Four Cs’ are not ultimately authoritative. Only the Holy Scripture is ultimately authoritative for the Christian church. However, though not inspired, and not ultimately authoritative, we should view ‘The Four Cs’ as being more authoritative than our own personal ideas and thoughts.” As Baptists we believe two Biblical distinctives that run counter to the above statement, first, the Bible is our sole authority for faith and practice, and second, individual soul liberty. Those four C’s were contrived by men, but these men are more authoritative than me when it comes to my seeking to understand the Scriptures? For some of us who are Baptists, there are some teachings in the four C’s which are not correct to our understanding of the Scriptures. So, I find it hard to swallow that statement. May I assume that AI put that statement in and not Taigen? I hope so.
Brian, I’ll ask Taigen to respond, but I’ll give my take on the statement. I would say that taken collectively, the various creeds and confessions etc. reflect the work of men who went before us and are necessary for developing our own understanding. As you know, many “Bible and me” people through history have come up with some very strange views. We do rely on our training and the work of other men to come to our own conclusions. Otherwise, each of us would have to always write our own commentaries on Scripture every time we came to it, without consulting anyone else.
Maranatha!
Don Johnson
Jer 33.3
Brian, thank you for this interaction and for raising this issue. I welcome it as it helps me hone my writing skills and learn from mistakes.
I do not deny the issue of individual soul liberty. Each of us is responsible before God to rightly divide the word of truth. I am also responsible to faithfully articulate biblical truth to the flock of God over which God has called me. I would say that those two things require me to investigate how learned men in the past have addressed issues and dissected important doctrinal truth, such as the Trinity or the hypostatic union (to name two addressed in the early creeds).
I should have been clearer in what I mean by that statement you cite as being problematic. I agree that not everything in every council etc throughout church history is inerrant. Nor that I agree with every word of every attempt to articulate doctrine ever written. However, insofar as they agree with, adhere to, and support Scripture, we should view them with greater esteem than our own independent thought. And to perhaps be even more precise, the creeds and confessions specifically are well worth our study and admiration in this regard. Left to myself, for instance, I could not articulate the hypostatic union of Christ in any way near the eloquence and specificity of something like the Definition of Chalcedon. Yet the authority of such documents is fenced by my first statement about the ultimate authority of Scripture. As baptists we believe in the scriptures alone as our sole authority, but we must not err by saying that nothing else other than scripture can be esteemed, highly regarded, or used to understand and articulate doctrinal truth. All must be put through the sieve of the authoritative, inspired, and inerrant scripture.
I don’t know if my answer will satisfy your concerns. But know that I have not jettisoned any of my baptist convictions, nor have I sought to muddy any theological waters and cause harm to the body. I’m only trying to raise a consideration in our circle that I believe has lacked and that is very profitable to the Christian faith. I only hope you find me guilty of a lack of skill in articulating that desire well. Thank you my friend.
Don and Taigen,
Thank you for your replies. Specifically, Taigen, thank you for elaborating more and clarifying your thoughts.