οὐ τροπὴν ὑποστὰς,

not undergoing any change,

οὐδὲ μεταβαλὼν τὴν ἑαυτοῦ Θεό- nor converting his Godhead into τητα εἰς ἀνθρωπότητα,

Manhood,

εἰς μίαν συνενώσαντα ἑαυτοῦ ἁγίαν [but] uniting into his own one τελειότητα τε καὶ Θεότητα holy perfection and Godhead, (εὶς γὰρ ἐστὶν Κύριος Ἰησοῦς Χρι- (for there is one Lord Jesus Christ στὸς καὶ οὐ δύο, and not two,

ὁ αὐτὸς Θεὸς, ὁ αὐτὸς Κύριος, ὁ the same God, the same Lord, the αὐτὸς βασιλεύς)·

παθόντα δὲ τὸν αὐτὸν ἐν σαρκὶ, καὶ ἀναστάντα,

same King);

the same suffered in the flesh; and rose again;

καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς ἐν and went up into heaven in the αὐτῷ τῷ σώματι,

same body,

ἐνδόξως καθίσαντα ἐν δεξιᾷ τοῦ Πα- sat down gloriously at the right τρός hand of the Father; ἐρχόμενον ἐν αὐτῷ τῷ σώματι ἐν is coming in the same body in

δόξη

κρῖναι ζῶντας καὶ νεκρούς·

glory,

to judge the quick and the dead;

οὗ τῆς βασιλείας οὐκ ἔσται τέ- of whose kingdom there shall be λος.

no end.

Καὶ εἰς τὸ ̔́Αγιον Πνεῦμα πι- And we believe in the Holy

Probably directed against Origen's view of the spiritual resurrection body.

καὶ ἐκ τοῦ Υἱοῦ λαμβανόμενον καὶ and received [receiving] from the Son, and believed.

πιστευόμενον. Πιστεύομεν εἰς μίαν καθολικὴν καὶ We believe in one Catholic and ἀποστολικὴν ἐκκλησίαν,

καὶ εἰς ἓν βάπτισμα μετανοίας,

καὶ εἰς ἀνάστασιν νεκρῶν,

Apostolic Church,

and in one baptism of repentance;

and in the resurrection of the dead;

καὶ κρίσιν δικαίαν ψυχῶν καὶ σω- and in a righteous judgment of

μάτων,

καὶ εἰς βασιλείαν οὐρανῶν, καὶ εἰς ζωὴν αἰώνιον.

Τοὺς δὲ λέγοντας, ὅτι ἦν ποτὲ ὅτε οὐκ ἦν ὁ Υἱὸς ἢ τὸ Πνεῦμα τὸ "Αγιον, ἢ ὅτι ἐξ οὐκ ὄντων ἐγένετο, ἢ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας, φάσκοντας εἶναι τρεπτὸν ἢ ἀλλοιωτὸν τὸν Υἱὸν τοῦ Θεοῦ ἢ τὸ ̔́Αγιον Πνεῦμα, τούτους ἀναθεματίζει ἡ καθολικὴ καὶ ἡ ἀποστολικὴ ἐκκλησία, ἡ μήτηρ ὑμῶν τε καὶ ἡμῶν. Καὶ παλὶν ἀναθεματίζομεν τοὺς μὴ ὁμολογοῦντας ἀνάστασιν νεκρῶν, καὶ πάσας τὰς αἱρέσεις τὰς μὴ ἐκ ταύτης τῆς ὀρθῆς πίστεως οὖσας.

the souls and bodies;

and in the kingdom of heaven; and in life everlasting.

6

But those who say, ‘There was a time when the Son or the Holy Ghost was not, or, He was made of nothing, or of a different substance or essence, saying the Son of God or the Holy Ghost is changeable or variable, these the Catholic and Apostolic Church, your and our mother, anathematizes. And again, we anathematize those who will not confess the resurrection of the dead, and all the heresies which are not of this, the right faith.

NOTE. This creed has a striking resemblance to the 'Interpretation of the [Nicene] Symbol (Ερμηνεία εἰς τὸ σύμβολον), which is ascribed to St. ATHANASIUS, and printed in the first volume of the Benedictine edition of his Works, pp. 1278 sq.; in Migne, Vol. XXVI. p. 1252; and in Caspari, Vol. I. pp. 2 sqq. Formerly overlooked by Walch and Hahn, it has been recently examined by Caspari (Vol. I. pp. 1-72), and conclusively proven to be an abridged modification of the formula of Epiphanius; for the original clauses of this formula agree in spirit and style with Epiphanius and with many passages of his Ancoratus and Panarium. Moreover, Athanasius died May 2, 373 (see Larsow, Die Festbriefe des heil. Athanasius, p. 46), i. e., about a year before the composition of the Ancoratus; and he was generally opposed to anti-heretical creeds beyond that of Nicæa, which he considered to be 'sufficient for the refutation of all impiety. His Έκθεσις πίστεως (Hahn, pp. 175 sq.) is no proof to the contrary, for this is a subjective exposition of his personal faith, and was not intended to be a baptismal confession. Swainson (p. 89), without alluding to the lengthy discussion of Caspari, likewise denies the Athanasian authorship of the Ερμηνεία.

The Cappadocian Creed, ascribed to St. Basil, stands between the two Epiphanian Creeds, and is likewise an enlargement of the Nicene Creed with reference to the Apollinarian heresy. See Hort, pp. 120 sqq.

1 The codices read λαμβανόμενον and λαμβάνοντα. Caspari (Vol. I. p. 5) conjectures λαμβάνον with reference to John xvi. 14, ἐκ τοῦ ἐμοῦ λήμψεται, and Ancor. c. 7; Pan, har. 74, c. 1, where Epiphanius uses λαμβάνον.

THE CREED OF THE APOSTOLICAL CONSTITUTIONS. ABOUT A.D. 350.

Lib. VII. cap. 41 (ed. Ueltzen, p. 183).

Irenæus, Tertullian, and Novatian give us most of the clauses of the Western or Apostles' Creed in its old Roman form (see next section); while Eusebius, Cyril, and Epiphanius bring us to the very text of the Eastern or Nicene Creed.

The following creed from the Constitutiones Apostolice (a compilation of several generations) belongs to the Eastern family, and resembles closely the longer formula of Cyril of Jerusalem (p. 31), with some original clauses on the Holy Spirit. It originated probably in Antioch about the middle of the fourth century, though some trace it as far back as 280. It was used as a baptismal confession; hence βαπτίζομαι after πιστεύω, and again before The Holy Spirit, that is, the Paraclete, who wrought in all the saints from the beginning of the world, at last was sent to the Apostles from the Father, according to the promise of our Lord and Saviour Jesus Christ, and after the Apostles to all believers in the holy Catholic Church.'

Πιστεύω καὶ βαπτίζομαι εἰς ἕνα ἀγέννητον μόνον ἀληθινὸν Θεὸν παντοκράτορα, τὸν Πατέρα τοῦ Χριστοῦ, κτίστην καὶ δημιουργὸν τῶν ἁπάντ των, ἐξ οὗ τὰ πάντα·

Καὶ εἰς τὸν Κύριον Ἰησοῦν τὸν Χριστὸν, τὸν μονογενῆ αὐτοῦ Υἱὸν, τὸν πρωτότοκον πάσης κτίσεως, τὸν πρὸ αἰώνων εὐδοκίᾳ τοῦ Πατρὸς γεννη θέντα [οὐ κτισθέντα], δι ̓ οὗ τὰ πάντα ἐγένετο τὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς, ὁρατά τε καὶ ἀόρατα· τὸν ἐπ ̓ ἐσχάτων ἡμερῶν κατελθόντα ἐξ οὐρα νῶν, καὶ σάρκα ἀναλαβόντα, καὶ ἐκ τῆς ἁγίας παρθένου Μαρίας γεννηθέντα, καὶ πολιτευσάμενον ὁσίως κατὰ τοὺς νόμους τοῦ Θεοῦ καὶ Πατρὸς αὐτοῦ, καὶ σταυρωθέντα ἐπὶ Ποντίου Πιλάτου, καὶ ἀποθανόντα ὑπὲρ ἡμῶν, καὶ ἀναστάντα ἐκ νεκρῶν μετὰ τὸ παθεῖν τῇ τρίτῃ ἡμέρᾳ, καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς, καὶ καθεσθέντα ἐν δεξιᾷ τοῦ Πατρὸς, καὶ πάλιν ἐρχόμενον ἐπὶ συντελείᾳ τοῦ αἰῶνος μετὰ δόξης, κρῖναι ζῶντας καὶ νεκρούς, οὗ τῆς βασιλείας οὐκ ἔσται τέλος·

Βαπτίζομαι καὶ εἰς τὸ Πνεῦμα τὸ ̔́Αγιον, τουτέστι τὸν Παράκλητον, τὸ ἐνεργῆσαν ἐν πᾶσιν τοῖς ἀπ ̓ αἰῶνος ἁγίοις, ὕστερον δὲ ἀποσταλὲν καὶ τοῖς ἀποστόλοις παρὰ τοῦ Πατρὸς, κατὰ τὴν ἐπαγγελίαν τοῦ Σωτῆρος ἡμῶν, Κυρίου Ἰησοῦ Χριστοῦ, καὶ μετὰ τοὺς ἀπόστολους δὲ πᾶσι τοῖς πιστεύουσιν ἐν τῇ ἁγίᾳ καθολικῇ ἐκκλησίᾳ· εἰς σαρκὸς ἀνάστασιν, καὶ εἰς ἄφεσιν ἁμαρτιῶν, καὶ εἰς βασιλείαν οὐρανῶν, καὶ εἰς ζωὴν τοῦ μέλλοντος αἰῶν

νος.

VOL. IL-D

COMPARATIVE TABLE OF THE ANTE-NICENE RULES OF FAITH,

AS RELATED TO THE APOSTLES' CREED AND THE NICENE CREED.

made
heaven and earth, and
the sea, and all that in
them is:

the Son of God [our Lord];

3.

Who became flesh [of the 3.
Virgin] for our salvation;

TERTULLIAN. (North
Africa.) A.D. 200.

CYPRIAN. (Car- NOVATIAN.
thage.) A.D. 250. (Rome.) A.D.250.

2. And in one CHRIST JESUS, 2. And in the Word, his Son, 2. in his Son CHRIST; 2. in the Son of God,

JESUS CHRIST;

Who through the Spirit and
power of God the Father
descended into the Virgin
Mary, was made flesh in
herwomb,and born ofher;

4. and his suffering [under 4. Was fixed on the cross [unPontius Pilate];

der Pontius Pilate], was
dead and buried;

5. and his rising from the 5. rose again the third day; dead:

6. and his bodily assumption 6. was taken up into heaven into heaven;

7. from thence he shall come 7. to judge the quick and the dead.

and sitteth at the right
hand of God the Father;

and his coming from heav- 7. He will come to judge the

en in the glory of the Fa-
ther to comprehend all
things under one head,
and to execute right-
eous judgment over all.

8. And I believe in THE HOLY 8. And in THE HOLY GHOST. GrosᎢ ;

9. the holy Catholic Church;

quick and the dead.

8. And in THE HOLY GHOST, the 8. in THE HOLY GHOST; 8. in THE HOLY GHOST
Paraclete, the Sanctifier,
sent by Christ from the
Father.

10.

believe the
forgiveness of
sins,

(promised of old
to the Church,
and granted in
the appointed
and fitting time).

ORIGEN. (Alexandria.)
A.D. 230.

[We believe in]
1. ONE GOD,

who created and framed
every thing.

Who in the last days sent

2. Our Lord JESUS CHRIST...
born of the Father before
all creation...

3. born of the Virgin and the
Holy Ghost...

made incarnate while re-
maining God...

4. suffered in truth, died;

the communion of saints;

10. the forgiveness of sins;

11. the resurrection of the 11. And that Christ shall come 11. And that Christ will, after

into the enjoyment of 12. and eternal life

eternal life and the prom

ises of heaven, and judge

the wicked with eternal fire.

through the
holy Church.

1 The Roman Creed, according to Rufinus (390), ends with carnis resurrectionem; but the Greek version of the Roman Creed by Marcellus (341), with to aiderior.

GREGORY. (Neo- LUCIAN. (Antioch.) EUSEBIUS. (Cæsarea, CYRIL. (Jerusalem.) NICENO-CONSTANTINOPOLITAN Cæsarea.) A.D. 270.

(one Holy Ghost,...
the minister of sanc-
tification, in whom is
revealed God the Fa-
ther, who is over all
things and throngh
all things, and God the
Son, who is through
all things-

a perfect Trinity, not
divided nor differing
in glory, eternity,
and sovereignty...

on the right hand of the Father:

7. and will come again
in glory,

to judge the quick and
the dead; whose king-
dom shall have no end;
8. And in one HOLY
GHOST, the Advo-
cate, who spake in
the Prophets.

11. and in the resurrection of the flesh :

12. and in life everlast- 12. ing (ζω ν αἰώνιον).

and we [I] look for the resurrection | of the dead;

and the life of the world to come (ζωὴν τοῦ μέλλοντος αιώνος).

The words in italics in the last column are additions of the second ecumenical Council (381); the words in brackets are Western changes.