0' in Greek may mean both Indicium (a token) and collatio (a collection), that is, that which several bring together into one; for the apostles effected this in these sentences by bringing together into one what each thought good.... Therefore being about to depart to preach, the apostles appointed that token of their unanamity and faith" (Ruf. De Symb. § 2). Cf. also § 1. "In these words there is truly discovered the prophecy which says: `Completing His work and cutting it short in righteousness, because a short work will the Lord make upon the earth.
0'" This explanation, however, of the origin of the term labours under the fatal mistake of confusing two distinct Greek words sumbolh/ a "collection," and su/mbolon on a "watchword:" and the true explanation of the word is probably that which Rufinus gives as an alternative, which gives it the meaning of "watchword." It was the watchword of the Christian soldier, carefully and jealously guarded by him, as that by which he could himself be distinguished from heretics, and that for which he could challenge others of whose orthodoxy he might be in doubt.
5 Rom. ix. 28.
6 Viz., Constantinople, where Nestorius was Bishop and where Cassian himself had been ordained deacon by S. Chrysostom, as he tells us below in Book VII. c. xxxi., where he returns to the subject of his love for the city of his ordination, and interest in it.
7 Gal. iv. 4.
8 Ps. xliv. (xlv.) 17.
9 S. John viii. 58.
10 Persius Sat. iii. l. 116. . . "quod ipse non sani esse hominis non sanus juret Orestes."
11 Petschenig's text is as follows: Ut quid doceas Christianos ? Christum non credere, cum ipsum in cujus Dei templo sint Deum negare. Gazaeus edits: Ut quid doces Christianos, Christum non credens ? Cum ipsum, in cujus Dei templo sunt, Deum neges.
12 Cicero in Verr. Act. II. Book l. xv. 40.
13 Ut, quia tu esse nolis quod omnes sint omnes sins, quod tu velis (Petschenig). Gazaeus has: Et quia tu esse nolis quod omnes sunt quod tu velis: a text which he confesses must be corrupt.
14 The reference is the ceremony known as the Traditio Symboli, which is thus described by Professor Lumby . "The practice of the early church in the admission of converts to baptism seems to have been of this nature. For some period previous to their baptism (the usual seasons for which were Easter and Pentecost) the candidates for admission thereto were trained in the doctrines of the faith by the presbyters. A few days before they were to be baptized ( the number of days varying at different periods) the Creed was delivered to them accompanied with a sermon. The ceremony was known as Traditio Symboli, the delivery of the Creed. At the time of Baptism each candidate was interrogated upon the articles of the Creed which he had received, and was to return an answer in the words which had been given to him. This was known as Redditio Symboli, the repetition of the Creed, and Baptism was the only occasion on which the Creed was introduced into any public service of the Church." History of the Creeds, pp. 11, 12.
15 1 Cor. i. 23, 24.