The Preamble to the Design of the Christian Church (Disciples of Christ), but while it looks creedal we rarely recite it in worship. In fact I expect most Disciples don't even know it exists.
As I was working on formatting a new book on Disciples values and practices that I've titled "Freedom in Covenant," I decided to beef up the section in the book on the role of "Tradition" in our interpretation of Scripture with a quote from William Tabbernee, the former President of Philips Seminary and historian of the ancient church. In a chapter in the Chalice Introduction to Disciples Theology on "Theology and Tradition, Tabbernee addresses the question of the use of creeds. He quickly disabuses us of the notion that the Campbell's disdained creeds. They simply wanted to put them in their proper place.
Tabbernee has helpfully written:
The rhetoric inherent in the Campbell's memorable language over-simplified and, to a certain extent, distorted what they really believed about the relationship between scripture and tradition. Martin Luther's sola scriptura ("the Bible alone") did not really mean "nothing but the Bible" but simply that the Bible should be taken as the final arbitrator of truth when ecclesiastical authorities, such as popes, bishops, or councils, promoted views which appeared to be in direct contradiction with what is revealed in scripture. Similarly, the Campbells did not totally reject everything that was not "as old as the New Testament." They only rejected post-New Testament "authorities," such as "creeds," if these were made "a term of communion." By "term of communion," the Campbells meant the criteria by which one was deemed to be deemed worthy to belong to a particular Christian denomination and/or receive the Lord's supper in that (or another) denomination. . . . Neither Thomas nor Alexander Campbell believed that it was inappropriate to use creeds or other aspects of the "Apostolic Tradition" for educational, theological, or liturgical purposes -- as long as they were not used to exclude Christians from fellowship! Indeed, the Campbells' most vehement attack on "creeds" was primarily directed not against the "ecumenical creeds" of the early church but against post-Reformation "confessions" such as the Westminster Confession of Faith (1647). [Tabbernee, in Chalice Introduction to Disciples Theology, pp. 46-47].
So maybe if we're going to be true to our heritage we might want to be more open to hearing the witness of the ancient church as it expressed itself in the creeds. It's not that they are to be deemed final authorities, but they may have something to teach us.