II. SYMBOLUM NICENO-CONSTANTINOPOLITANUM. THE NICENO-CONSTANTINOPOLITAN CREED. (a) Forma Recepta Ecclesiæ Orientalis. A.D. 381. THE RECEIVED TEXT OF THE GREEK | LATIN VERSION OF DIONYSIUS Exi CHURCH.1 Πιστεύομεν εἰς ἕνα ΘΕΟΝ ΠΑΤΕ GUUS.2 Credimus in unum DEUM PA ΡΑ παντοκράτορα, ποιητὴν οὐρανοῦ TREM omnipotentem, factorem cali καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀορά των. et terra, visibilium omnium et invisibilium. Et in unum Dominum JESUM CHRISTUM, Filium Dei [unigenitum], natum ex Patre ante omnia sæcula [Lumen de Lumine, Deum verum de Deo vero, natum [genitum], non factum, consubstantia sunt; qui propter nos homines et [propter] salutem nostram descendit de cœlis et incarnatus est de Spiritu Sancto ex Maria vir Καὶ εἰς ἕνα κύριον ἸΗΣΟΥΝ ΧΡΙΣΤΟΝ, τὸν υἱὸν τοῦ θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων, φῶς ἐκ φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα, οὐ ποιηθέντα, ὁμοούσιον τῷ πατρί· δι ̓ οὗ τὰ πάντα lem Patri; per quem omnia facta ἐγένετο· τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν καὶ σαρκωθέντα ἐκ πνεύματος ἁγίου καὶ Μaρίας τῆς παρθένου καὶ ἐνανθρωπή-gine et humanatus [homo factus] σαντα, σταυρωθέντα τε ὑπὲρ ἡμῶν est; et crucifæus est pro nobis ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα sub Pontio Pilato [passus] et seκαὶ ταφέντα, καὶ ἀναστάντα τῇ τρίτῃ pultus est ; et resurrexit tertia ἡμέρᾳ κατὰ τὰς γραφάς, καὶ ἀνελ- die [secundum scripturas]; α8θόντα εἰς τοὺς οὐρανούς, καὶ καθε- cendit in calum [calos], sedet ad ζόμενον ἐκ δεξιῶν τοῦ πατρός, καὶ dexteram Patris; iterum ventu πάλιν ἐρχόμενον μετὰ δόξης κρῖναι rus, cum gloria, judicare vἶνος ζῶντας καὶ νεκρούς· οὗ τῆς βασι- et mortuos; cujus regni non erit λείας οὐκ ἔσται τέλος. finis. Καὶ εἰς τὸ ΠΝΕΥΜΑ ΤΟ ΑΓΙΟΝ, τὸ κύριον, (καὶ) τὸ ζωοποιόν, τὸ ἐκ τοῦ πατρὸς ἐκπορευόμενον, τὸ σὺν Et in SPIRITUM SANCTUM, Dominum et vivificantem[vivificatorem], ex Patre procedentem, cum Patre 1 Mansi gives three readings: τὸ κυρ. τὸ ζωοπ., τὸ κυρ. καὶ ζωοπ., and τὸ κυρ. καὶ τὸ ζωοπο See the critical note of Dr. Hort, p. 81. πατρὶ καὶ ὑιῷ συν προσκυνούμενον καὶ et Filio adorandum et conglorifi συνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶν candum, qui locutus est per sanctos προφητῶν· εἰς μίαν, ἁγίαν, καθολι- prophetas. Et unam, sanctam, caκὴν καὶ ἀποστολικὴν ἐκκλησίαν· ὁμο- tholicam et apostolicam ecclesiam. λογοῦμεν ἓν βάπτισμα εἰς ἄφεσιν Confitemur unum baptisma in reἁμαρτιῶν· προσδοκῶμεν ἀνάστασιν missionem peccatorum. Expectaνεκρῶν, καὶ ζωὴν τοῦ μέλλοντος αιώ- mus resurrectionem mortuorum et νος. ̓Αμήν. vitam futuri sæculi. Amen. NOTES. 'See the History, pp. 24 sqq. The Greek text is found in the Acts of the First Council of Constantinople in MANSI, Conc. Tom. III. p. 565, and twice in the Acts of the Council of Chalcedon, Act. II. Tom. VI. p. 957, and Act. V. Tom. VII. p. 111; also in the Acts of the Third Constantinop. Counc., Act. XVIII. Tom. XI. p. 633. See HAHN, p. 111, and HORT, pp. 73 sqq. 2 The Latin text is chiefly from the Canones Concilii Constantinop. ex interpr. DIONYSII EXIG. in MANSI, Tom. III. p. 567 sq. For the different readings, see WALCH, pp. 94-103, and HAHN, pp. 112-116, who compared with it the translations in the Codex Canonum et Constitutorum Eccl. Rom. in Opp. LEONIS MAGNI, ed. Quesnel, Tom. II. p. 56; in the Sacramentarium Gelasianum, as given by Muratori, Liturg. Rom. vet. Tom. I. p. 541, and Assemani, Codex liturg. univ. Tom. I. p. 11; the old transl. of the Canones Conc. Const. by Isidorus Mercator in Mansi, Tom. III. p. 574; Acta Conc. Toletani, of the year 589, given by Mansi, Tom. IX. pp. 977 sqq.; ETHERII ET BEATI Adr. Elipandum, Lib. I. in Bibl. P. P. Lugd. Tom. XIII. p. 363; Acta Concilii Chalced. Act. II. in Mansi, Tom. VI. p. 958, and Act. V. in Mansi, Tom. VII. p. 111; Codex Reg. Armamentarii Paris., published by Ferd. Flor. Fleck, in his Anecdota (Leipz. 1837), pp. 347 sqq. All the early and authentic Latin editions omit the Filioque, like the Greek, except Assemani's (a convert to Romanism), who inserts, on his own authority, kai roũ vioυ. A Syriac version is given by CASPARI, 1. c. Vol. I. p. 103. (b) Forma Recepta Ecclesia Occidentalis. THE RECEIVED TEXT OF THE ROMAN | THE RECEIVED TEXT OF THE PROT- Credo in unum DEUM PATREM I believe in one GOD THE FATHER omnipotentem; factorem cœli et Almighty; Maker of heaven and terræ, visibilium omnium et in-earth, and of all things visible and visibilium. invisible. Et in unum Dominum JESUM And in one Lord JESUS CHRIST, CHRISTUM, Filium Dei unigeni- the only-begotten Son of God, betum, et ex Patre natum ante om- gotten of the Father before all nia sæcula [Deum de Deo], Lu- worlds [God of God], Light of men de Lumine, Deum verum de Light, very God of very God, beDeo vero, genitum, non factum, gotten, not made, being of one subconsubstantialem Patri; per quem stance [essence] with the Father; omnia facta sunt; qui propter by whom all things were made; nos homines et propter nostram who, for us men and for our salvasalutem descendit de cœlis, et in- tion, came down from heaven, and carnatus est de Spiritu Sancto ex was incarnate by the Holy Ghost Maria virgine, et homo factus est; of the Virgin Mary, and was made crucifixus etiam pro nobis sub man; and was crucified also for Pontio Pilato, passus et sepul- us under Pontius Pilate; he suf tus est; et resurrexit tertia die, fered and was buried; and the secundum Scripturus; et ascendit third day he rose again, according in cœlum, sedet ad dexteram Pa- to the Scriptures; and ascended tris; et iterum venturus est, cum into heaven, and sitteth on the right gloria, judicare vivos et mortuos; hand of the Father; and he shall cujus regni non erit finis. come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And [I believe] in the Holy Ghost, the Lord and Giver of Life; who proceedeth from the Father [and the Son]; who with the Father and the Son together is worshiped Et in SPIRITUM SANCTUM, Dominum et vivificantem, qui ex Patre [Filioque] procedit; qui cum Patre et Filio simul adoratur et conglorificatur; qui locutus est per Prophetas. Et unam, sanctam, and glorified; who spake by the catholicam et apostolicam eccle- Prophets. And [I believe] one Holy siam. Confiteor unum baptisma Catholic and Apostolic Church. I in remissionem peccatorum; et expecto resurrectionem mortuorum, et vitam venturi seculi. Amen. acknowledge one Baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen. [The Western additions, of which the Filioque is the most important, are inclosed in brackets. Compare Vol. I. pp. 26-28.] NOTES. 1 The Latin text is from the Canons and Decrees of the Council of Trent, third session, held Feb. 4, 1546, when the Nicene Creed was solemnly professed by this Synod as the 'symbolum fidei, quo sancta Romana ecclesia utitur, tanquam principium illud, in quo omnes, qui fidem Christi profitentur, necessario conveniunt, ac fundamentum firmum et unicum, contra quod portæ inferi nunquam prævalebunt.' The same text is incorporated in the Profession of the Tridentine Faith. The punctuation varies in different editions. 2 From the Anglican Book of Common Prayer, with which the text in other Protestant liturgies agrees, with slight variations. The Lutheran symbols substitute, in the article on the Church, the term christliche (Christian) for Catholic. Luther did the same in his German version of the Apostles' Creed; unwisely leaving the Romanists to monopolize the name Catholic. (c) Symbolum Nicænum. A.D. 325. THE ORIGINAL FORM OF THE NI- Πιστεύομεν εἰς ἕνα ΘΕΟΝ ΠΑΤΕΡΑ παντοκράτορα, πάντων ὁρατῶν τε καὶ ἀοράτων ποιητήν. THE LATIN VERSION OF HILARIUS PICTAVIENSIS, BETWEEN 356 AND 361.2 Credimus in unum DEUM PATREM omnipotentem, omnium visi bilium et invisibilium factorem. Καὶ εἰς ἕνα κύριον ἸΗΣΟΥΝ Et in unum Dominum nostrum ΧΡΙΣΤΟΝ, τὸν υἱὸν τοῦ Θεοῦ, γεν- JESUM CHRISTUM, Filium Dei, naνηθέντα ἐκ τοῦ πατρὸς μονογενῆ, tum ex Patre unigenitum, hoc est, τουτέστιν ἐκ τῆς οὐσίας τοῦ πατρός, de substantia Patris, Deum ex θεὸν ἐκ Θεοῦ, φῶς ἐκ φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα, οὐ ποιηθέντα, ὁμοούσιον τῷ πατρί· δι ̓ οὗ τὰ πάντα ἐγένετο, τὰ τε ἐν τῷ οὐρανῷ καὶ τὰ ἐπὶ τῆς γῆς• τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα καὶ σαρκωθέντα καὶ ἐνανθρωπήσαντα, παθόντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, καὶ ἀνελθόντα εἰς τοὺς οὐρανούς, καὶ ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς. Deo, Lumen ex Lumine, Deum verum de Deo vero, natum, non factum, unius substantiæ cum Patre, quod Græci dicunt homoousion; per quem omnia facta sunt, quæ in calo et in terra; qui [propter nos homines et propter nostram salutem descendit, incarnatus est et homo factus est, et passus est, et resurrexit tertia die, et ascendit in calos; venturus judicare vivos et mortuos. Et in SPIRITUM SANCTUM. Καὶ εἰς τὸ ̔́ΑΓΙΟΝ ΠΝΕΥΜΑ. Τοὺς δὲ λέγοντας, ὅτι ἦν ποτε ὅτε Eos autem qui dicunt : erat, οὐκ ἦν, καὶ πρὶν γεννηθῆναι οὐκ ἦν, quando non erat, et antequam καὶ ὅτι ἐξ οὐκ ὄντων ἐγένετο, ἢ ἐξ nasceretur, non erat, et quod de ἑτέρας ὑποστάσεως ἢ οὐσίας φά- non exstantibus factus est, vel ex σκοντας εἶναι, [ἢ κτιστόν,] τρεπτὸν alia substantia aut ' essentia, dis ἢ ἀλλοιωτὸν τὸν υἱὸν τοῦ Θεοῦ, [τού- centes [' creatum, aut ] conver τους] αναθεματίζει ἡ καθολική [καὶ tibilem et demutabilem Filium ἀποστολικὴ ἐκκλησία. Dei, hos anathematizat catholica [et apostolica] ecclesia.3 [See the English version both of the original and the enlarged Creed in Vol. I. pp. 28, 29.] NOTES. The Greek text after EUSEBIUS, in his Epist. ad Cæsareenses (as preserved by Athanasius), and the Acts of the Council of Chalcedon, which indorsed both the original and the enlarged form of the Nicene Creed. See Vol. I. p. 28, note 3. The variations are carefully given by WALCH, pp. 87 sqq., and HAHN, pp. 105-107. For a Syriac version, see CASPARI, Vol. I. p. 100. Dr. Hort (Dissertations, p. 54) ingeniously but artificially connects μovoyεvñ with Θεόν (τοῦτ ̓ ἐστὶν ἐκ τῆς οὐσίας τοῦ πατρός being parenthetical), and thus derives from the Nicene Creed a traditional support for the famous reading μovoyevns Jós instead of the received text povoyevns viós, John i. 18. * The Latin form from HILARIUS (Bishop of Poitiers, called the Athanasius of the West; died 368): De Synodis sive de fide Orientalium, § 84, Opp. ed. Constant. Veron. Tom. II. p. 510, and Fragm. II. ex opere historico, § 27, l. c. p. 643. WALCH (pp. 80-92) gives also other Latin versions from Lucifer, Rufinus, Leo M., Marius Mercator, etc., and HAHN (pp. 108-110) notes the principal variations. 3 The received text, as sanctioned by the Fourth, or previously by the Second Ecumenical Council, omits the words τοῦτ ̓ ἐστὶν ἐκ τῆς οὐσίας τοῦ πατρός and Θεὸν ἐκ Θεοῦ, and the concluding anathema, but adds the important clauses after the Holy Spirit. APPENDIX. OTHER ORIENTAL CREEDS OF THE NICENE AGE. With the Nicene Creed should be compared several similar Greek forms of the fourth century (see above, pp. 24-40, and Hahn, pp. 42-59), especially the following: (1.) The Creed of CESAREA, which EUSEBIUS read at Nicæa, 325, as his own baptismal creed. It omits Jeòv áλnivóv and ouoovoiov, but otherwise agrees nearly with the first Nicene Creed till πvεõμa äɣıov, and is the basis of it. (2.) The Creed of JERUSALEM, which CYRIL of Jerusalem taught in his Catechetical Lectures before 350. It likewise omits opoovaior, but has after ❝ytov veμа the articles: 'In (siç repeated) one baptism for the remission of sins, and in one holy catholic Church, and in the resurrection of the flesh, and in the life everlasting;' resembling in this conclusion more the later Constantinopolitan Creed, of which it seems to be the chief basis. (3.) Two Creeds of EPIPHANIUS, a longer and a shorter one, recorded in his Ancoratus about 374. Both contain the whole Nicene Creed, with the concluding anathema (enlarged in one formula), and at the same time almost literally the additional articles after 'the Holy Ghost,' which were incorporated in the Nicene Creed by the Synod of Constantinople; showing that these were current in the Churches before 381. (4.) The Creed of ARIUS, which he delivered to the Emperor Constantine (328), and which is recorded by Socrates and Sozomenus (also in Mansi, Tom. II. p. 1157; Walch, p. 47; Hahn, p. 192; and Denzinger, p. 8). It shrewdly omits the obnoxious words condemned by the Council of Nicæa, confesses Christ as Θεόν λόγον, δι' οὗ τὰ πάντα ἐγένετο, and adds after ἅγιον πνεῦμα the articles: καὶ εἰς σαρκὸς ἀνάστασιν, καὶ εἰς ζωὴν τοῦ μέλλοντος αἰῶνος, καὶ εἰς βασιλείαν οὐρανῶν, καὶ εἰς μίαν καθολικὴν ἐκκλησίαν τοῦ Θεοῦ, τὴν ἀπὸ περάτων ἕως περάτων. |