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The Creeds

nius.

mean time the Church reject or neglect them. Therefore it is plain the Nicene Creed was only one part of the ancient Creed, that was used at full length in baptism, though not here so recited. And what has been observed before out of Cyril's Catechisms is a manifest proof of it.

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15. This is further evident from the two Creeds, a shorter of Epipha and a longer, recited in Epiphanius, who wrote his Anchorate some years before the Council of Constantinople. The shorter Creed, which he says every catechumen repeated at his baptism, from the time of the Council of Nice to the tenth year of Valentinian and Valens, anno 373, was in these words76: We believe in one God, the Father, Almighty, Maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only begotten Son of God, begotten of the Father before all ages, that is, of the substance of his Father, Light of Light, very God of very God, begotten not made, of one substance with the Father; by whom all things were made which are in heaven and in earth; who for us men and our salvation came down from heaven, and was incarnate of the Holy Ghost and the Virgin Mary, and was made man, and was crucified for us under Pontius Pilate, and suffered and was buried, and the third day rose again according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father; and shall come again with glory to judge

76 Anchorat. n. 120. (t. 2. p. 122 c, d.) Πιστεύομεν εἰς ἕνα Θεόν, Πατέρα παντοκράτορα, ποιητὴν οὐρανοῦ τε καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων. Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων· τουτέστιν ἐκ τῆς οὐσίας τοῦ Πατρός· Φῶς ἐκ Φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ· γεννηθέντα, οὐ ποιηθέντα· ὁμοούσιον τῷ Πατρί· δι ̓ οὗ τὰ πάντα ἐγένοντο, τά τε ἐν τοῖς οὐρανοῖς, καὶ τὰ ἐν τῇ γῇ τὸν δι ̓ ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν, καὶ σαρκωθέντα ἐκ Πνεύματ τος ἁγίου, καὶ Μαρίας τῆς παρθένου καὶ ἐνανθρωπήσαντα, σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα, καὶ ταφέντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρα, κατὰ τὰς γραφὰς, καὶ

ἀνελθόντα εἰς τοὺς οὐρανοὺς, καὶ καθε ζόμενον ἐκ δεξιῶν τοῦ Πατρὸς, καὶ πάλιν ἐρχόμενον μετὰ δόξης, κρίναι ζῶντας καὶ νεκρούς· οὗ τῆς βασιλείας οὐκ ἔσται τέλος. Καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον, Κύριον, καὶ ζωοποιὸν, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, τὸ σὺν Πατρὶ καὶ Υἱῷ συνπροσκυνούμενον, καὶ συνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶν προφητῶν. Εἰς μίαν καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν. Ὁμολογοῦμεν ἐν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν προστ δοκῶμεν ἀνάστασιν νεκρῶν, καὶ ζωὴν τοῦ μέλλοντος αἰῶνος, ̓Αμήν. Τοὺς δὲ λέγοντας, ἦν ποτὲ, ὅτε οὐκ ἦν, καὶ πρὶν γεννηθῆναι οὐκ ἦν· ἢ ὅτι ἐξ οὐκ ὄντων ἐγένετο, ἢ ἐξ ἑτέρας ὑποστά σεως, ἢ οὐσίας, φάσκοντας εἶναι ῥευ στὸν, ἢ ἀλλοιωτὸν τὸν τοῦ Θεοῦ Υἱὸν, τούτους αναθεματίζει ἡ καθολικὴ καὶ ἀποστολικὴ ἐκκλησία.

both the quick and the dead; of whose kingdom there shall be no end. And in the Holy Ghost, the Lord and Giver of life, who proceedeth from the Father, who with the Father and the Son together is worshipped and glorified, who spake by the prophets. And in one Catholic. and Apostolic Church. We confess one baptism for the remission of sins; and we look for the resurrection of the dead, and the life of the world to come. But they who say, there was a time when the Son of God was not, or that he was not before he was begotten, or that he was made out of nothing, or of any other substance or essence, or that he is mutable or changeable, those the Catholic and Apostolic Church anathematizes.'

• This,' says Epiphanius 77, is the faith which was delivered by the holy Apostles, and received by the Church in the Council of Nice, where three hundred and eighteen fathers were present.' By which he does not mean that these articles were delivered in this very form, either by the Apostles or the Council of Nice, but that the Church agreed upon this form to be used at baptism, in pursuance of the doctrine delivered by the Apostles and the Nicene Fathers. And afterwards, upon occasion of the Apollinarians and other heretics, which infested the Church about the tenth year of Valentinian and Valens, and the sixth of Gratian, and the ninetieth year of the Diocletian account, that is, anno 373, she enlarged her Creed with a more particular explication of some certain articles in opposition to those heresies; and then the form appointed to be used in baptism was in these terms, as he informs us in the same place 78:

77 [Ibid. (p. 123 b.) Καὶ αὕτη μὲν ἡ πίστις παρεδόθη ἀπὸ τῶν ἁγίων Αποστόλων, καὶ ἐν ἐκκλησίᾳ τῇ ἁγίᾳ πόλει, ἀπὸ πάντων ὁμοῦ τῶν ἁγίων ἐπισκοπων ὑπὲρ τριακοσίων δέκα τὸν ἀριθμόν. ED.]

78 [Ibid. n. 121. (p. 123 d.) Πιστεύομεν εἰς ἕνα Θεόν, Πατέρα παντοκράτορα, πάντων ἀοράτων τε καὶ ὁρατῶν ποιητὴν. Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν, τὸν Υἱὸν τοῦ Θεοῦ, γεννηθέντα ἐκ Θεοῦ Πατρὸς, μονογενῆ τουτέστιν ἐκ τῆς οὐσίας τοῦ Πατρός· Θεὸν ἐκ Θεοῦ, Φῶς ἐκ Φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ· γεννηθέντα, οὐ ποιηθέντα ὁμοούσιον τῷ

Πατρί· δι ̓ οὗ τὰ πάντα ἐγένετο, τά τε ἐν τοῖς οὐρανοῖς καὶ τὰ ἐν τῇ γῇ, δρατά τε καὶ ἀόρατα· τὸν δι ̓ ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα, καὶ σαρκωθέντα· τουτέστι, γεννηθέντα τελείως ἐκ τῆς ἁγίας Μαρίας τῆς ἀεὶ παρθένου, διὰ Πνεύ ματος ἁγίου ἐνανθρωπήσαντα· τουτέστι, τέλειον ἄνθρωπον λαβόντα, ψυχὴν, καὶ σῶμα, καὶ νοῦν, καὶ πάντα, εἴ τι ἐστὶν ἄνθρωπος χωρὶς ἁμαρτίας, οὐκ ἀπὸ σπέρματος ἀνδρὸς, οὐδὲ ἐν ἀνθρώπῳ, ἀλλ ̓ εἰς ἑαυτὸν σάρκα ἀναπλάσαντα, εἰς μίαν ἁγίαν ἑνότητα· οὐ καθάπερ ἐν προφήταις ἐνέπνευσέ τε, καὶ ἐλάλησε, καὶ ἐνήργησεν, ἀλλὰ τε

•We believe in one God, the Father, Almighty, Maker of all things, visible and invisible. And in one Lord, Jesus Christ, the Son of God, begotten of God the Father, the only-begotten, that is, of the substance of the Father, God of God, Light of Light, very God of very God, begotten not made, being of one substance with the Father; by whom all things were made, as well in heaven as in earth, visible and invisible; who for us men and our salvation came down from heaven, and was incarnate, that is, was born in perfect manner of the holy Virgin Mary by the Holy Ghost; and was made man, that is, took upon him perfect man, soul and body and mind, and whatsoever is in man, sin only excepted; not by the seed of man, nor merely by existing in man, but by framing flesh to himself into one holy unity; not after the manner as he inspired the prophets, and spake and wrought in them, but by being perfectly made man: for the Word was made flesh, not by undergoing any change, or transforming the godhead into manhood, but by making one perfect and divine union: for there is but one Lord Jesus Christ, not two, the same God, the same Lord, the same King; who suffered in the flesh and rose again, and ascended with his body into heaven, and sitteth in glory at the right hand of the Father; whence he shall come with glory in the same body to judge the quick and dead, of whose kingdom there shall be no end. We believe in the Holy Ghost, who

λείως ἐνανθρωπήσαντα ὁ γὰρ Λόγος σὰρξ ἐγένετο, οὐ τροπὴν ὑποστάς· οὐδὲ μεταβαλὼν τὴν ἑαυτοῦ θεότητα εἰς ἀνθρωπότητα εἰς μίαν συνενώς σαντα ἑαυτοῦ ἁγίαν τελείοτητά τε καὶ θεότητα· εἷς γάρ ἐστιν Κύριος Ἰησοῦς Χριστὸς, καὶ οὐ δύο· ὁ αὐτὸς Θεὸς, ὁ αὐτὸς Κύριος, ὁ αὐτὸς Βασιλεύς παθόντα δὲ τὸν αὐτὸν ἐν σαρκὶ, καὶ ἀναστάντα, καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς ἐν αὐτῷ τῷ σώματι, ἐνδόξως καθίσαντα ἐν δεξιᾷ τοῦ Πατρὸς, ἐρχόμενον ἐν αὐτῷ τῷ σώματι ἐν δόξῃ κρῖναι ζῶντας καὶ νεκρούς· οὗ τῆς βασιλείας οὐκ ἔσται τέλος. Καὶ εἰς τὸ ἅγιον Πνεῦμα πιστεύομεν, τὸ λαλῆσαν ἐν νόμῳ, καὶ κηρύξαν ἐν τοῖς προφής ταις, καὶ καταβὰν ἐπὶ τὸν Ἰορδάνην, λαλοῦν ἐν ἀποστόλοις, οἰκοῦν ἐν ἁγίοις. Οὕτως δὲ πιστεύομεν ἐν αὐτῷ, ὅτι ἐστὶ Πνεῦμα ἅγιον, Πνεῦμα Θεοῦ, Πνεῦμα τέλειον, Πνεῦμα παράκλητον, ἄκτι

στον, ἐκ τοῦ Πατρὸς ἐκπορευόμενον, καὶ ἐκ τοῦ Υἱοῦ λαμβανόμενον (al. λαμβάνοντα), καὶ πιστεύομενον. Πιο στεύομεν εἰς μίαν καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν, καὶ εἰς ἓν βάπ τισμα μετανοίας, καὶ εἰς ἀνάστασιν νεκρῶν, καὶ κρίσιν δικαίαν ψυχῶν καὶ σωμάτων, καὶ εἰς βασιλείαν οὐρανῶν, καὶ εἰς ζωὴν αἰώνιον. Τοὺς δὲ λέγοντας ὅτι ἦν ποτὲ, ὅτε οὐκ ἦν ὁ Υἱὸς, ἢ τὸ Πνεῦμα τὸ ἅγιον, ἢ ὅτι ἐξ οὐκ ὄντων ἐγένετο, ἢ ἐξ ἑτέρας ὑποστάσεως, οὐσίας, φάσκοντας εἶναι τρεπτὸν, ἢ ἀλλοιωτὸν τὸν Υἱὸν τοῦ Θεοῦ, ἢ τὸ ἅγιον Πνεῦμα· τούτους ἀναθεματίζει ἡ καθολικὴ καὶ ἀποστολικὴ ἐκκλησία, ἡ μήτηρ ὑμῶν τε καὶ ἡμῶν. Καὶ πάλιν ἀναθεματίζομεν τοὺς μὴ ὁμολογοῦντας ἀνάστασιν νεκρῶν, καὶ πάσας τὰς αἱρέσεις, τὰς μὴ ἐκ ταύτης ὀρθῆς πίστεως οὔσας. Grischov.]

spake in the Law, and preached by the Prophets, and descended at Jordan; who spake by the Apostles, and dwells in the Saints and thus we believe of him, that he is the Holy Spirit, the Spirit of God, the perfect Spirit, the Comforter, uncreated, proceeding from the Father, receiving from the Son, in whom we believe. We believe in one Catholic and Apostolic Church, in one baptism of repentance, in the resurrection of the dead, in the just judgment of body and soul, in the kingdom of heaven, and life everlasting. And those that say, there was a time when the Son or the Holy Ghost was not, or that they were made out of nothing, or of another substance or essence; that say, the Son of God, or the Holy Ghost are mutable or changeable; those the Catholic and Apostolic Church, the mother of us and you, anathematizes. And again, we anathematize those that confess not the resurrection of the dead, and all heresies which accord not to this holy faith.'

Now if these Creeds were in use in the Church at the time which Epiphanius mentions, then it is certain the Nicene Creed was completed by the Church for the use of her catechumens long before the general Council of Constantinople: and what was done by that Council was rather to contract the form than to augment or lengthen it, as any one may easily perceive that will compare the Constantinopolitan Creed with either of those that have now been recited out of Epiphanius.

Creed, as

Council of

16. For the Creed that was drawn up in the second general The Nicene Council of Constantinople, is no other but the Nicene Creed, completed with the addition of such articles as were always used by the by the Church in the interrogatories of baptism, though not inserted Constantiin the particular form used by the Nicene Council. I need not nople, anno 381. here repeat the form, because it is the same with that which is commonly called the Nicene Creed in our Liturgy: only the word Filioque, expressing the procession of the Holy Ghost from the Father and Son together, was added afterward by the Latin Church. For the first copies of this Creed in the Council of Constantinople 79 and the Councils of Ephesus and Chalcedon 80 have it only, proceeding from the Father, EK тoû Пaτpòs

79 Ap. Labb. (t. 2. p. 954 a.) Καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον, τὸ Κύριον, τὸ ζωοποιὸν, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, καὶ σὺν Πατρὶ καὶ Υἱῷ συν

προσκυνούμενον, κ. τ. λ.

80 Vid. C. Chalced. act. 2. (t. 4. p. 342 d.), ubi eadem verba leguntur.

Of the use of the Ni

in the an

cient ser

Church.

And when

be a part of

in the communion

office.

EкπорEVÓμEVOV, without any mention of the Son: but in the Latin
ἐκπορευόμενον,
Councils the word Filioque is commonly added, as in the first
Council of Bracara 81, anno 411, and the third Council of To-
ledo 82, anno 589, where the Constantinopolitan Creed is re-

cited.

17. As to the use of the Nicene Creed, it is certain it was cene Creed used in the Greek Church much after the same manner as the Apostolical and other Creeds were used in the Latin Church: vice of the first in the office of baptism; afterward it was taken in to be a part of the liturgy in the communion-service. Some learned first it was persons, I know, are of opinion that the Nicene Creed was taken in to never used in the administration of baptism, but only the Apothe liturgy stolical Creed, still throughout the whole Church. But this is a very plain mistake. First, because it does not appear that the Apostolical Creed, which is the Roman Creed, was ever used in the Greek Church, even before the Nicene Creed was made for they had several Creeds of their own, agreeing indeed with the Roman Creed in substance, but differing from it in words and expression; and those Creeds were used by the Greek or Eastern Church, in the administration of baptism. Secondly, when the Nicene Creed was formed, it is very evident that very form was used by many Churches in the East as the Creed of baptism: for the fathers of the Council of Constantinople, under Mennas, anno 536, do frequently s3 call it

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the Creed in which both they themselves were baptized, and also baptized others.' And so it is said in the Synodical Epistles of the Councils of Tyre and Jerusalem, which are related in the Acts 84 of the same Council. As also in the Acts of the general Councils of Ephesus 85 and Chalcedon 86, in the former

81 Ap. Labb. (t. 2. p. 1508 d.) Credo in Spiritum Sanctum, procedentem a Patre et Verbo, unicum in Deitate cum ipsis, &c.

82 Ibid. (t. 5. p. 1000 e.) Credimus et in Spiritum Sanctum, Dominum et vivifcatorem, ex Patre et Filio procedentem.

83 Vid. Act. 5. (ibid. p. 165 a.)... Τὸ ἅγιον σύμβολον τῆς πίστεως. . . εἰς ὁ καὶ ἐβαστίσθημεν καὶ βαπτίζομεν. [See the same words at p. 172 c. and P. 180 c. ED.]

84 Ibid. (p. 189 c. and p. 200 b.)

85 Act. 6. (t. 3. p. 689 a.) "Opiσev ἡ ἁγία σύνοδος, ἑτέραν πίστιν μηδενὶ ἐξεῖναι προσφέρειν, ἤγουν, συγγράφειν ἢ συντιθέναι παρὰ τὴν ὁρισθεῖ σαν παρὰ τῶν ἁγίων πατέρων τῶν ἐν τῇ Νικαέων συνελθόντων σὺν ἁγίῳ Πνεύματι τοὺς δὲ τολμῶντας ἢ συντιθέναι πίστιν ἑτέραν, ἤγουν, προκαμίζειν, ἢ προσφέρειν τοῖς ἐθέλουσιν ἐπιστρέφειν εἰς ἐπίγνωσιν τῆς ἀλη θείας, ἢ ἐξ Ελληνισμοῦ, ἢ ἐξ Ιουδαϊσμοῦ, ἢ ἐξ αἱρέσεως οἰασδηποτοῦν· τούτους, εἰ μὲν εἶεν ἐπίσκοποι ἢ κληρικοὶ, ἀλλοτρίους εἶναι τοὺς ἐπισκό

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