§ 132.
THE ATHANASIAN CSEED.
^ae personam et Deum et Dominum confiteri Christiana veritate compellimur : '
20. Ita tres Deos, aut (tres ^) Domino8 dicere catholica religione prohibemur.
21. Pater a nullo est factus ; nee creatU8 ; nee genitus.
22. Filius a Patre solo est : ' non fiictus ; nee creatus ; sed genitus.
23. Spiritus Sanctus a Patre et Filio: non factus ; nee creatus ; nee genitus (est); sed procedens.*
24. Unus ergo Pater, non tres Patres : nnus Filius, non tres Filii : unus Spiritus Sanctus, non tres Spiritus Sancti.*
25. Et in hac trinitate nihil prius, aut posterius : nihil maius, aut minus.®
26. Sed totae tres personaa cosetemae sibi sunt et coaequales.
27. Ita, ut per omnia, sicut jam supra dictum est, et unitas in trinitate et trinitas in unitate veneranda sit.'
28. Qui valt ergo salvus esse, ita de trinitate sentiat.
the Christian verity to acknowledge erei y Person by himself to be God and Lord :
20. So are we forbidden by the catho lie religion to say, there are three Goiis. or three Lords.
21. The Father is made of none ; nei • ther created ; nor begotten.
22. The Son is of the Father alone: not made ; nor created ; but begotten.
23. The Holy Ghost is of the Father and the Son : not made ; neither created ; nor begotten ; but proceeding.
24. Thus there is one Father, not three Fathers : one Son, not three Sons : one Holy Ghost, not three Holy Ghosts.
25. And in this Trinity none is before or after another : none is greater or less than another.
26. But the whole three Persons are co-eternal together, and co-equal.
27. So that in all things, as aforesaid, the Unity in Trinity, and the Trinity in Unity is to be worshipped.
28. He therefore that will be saved, must thus think of the Trinity.
esse Deos, sed unum Dominum Deum dico." Contra Maximiu. Arian. 1, iL c. 2 and 3 (Opera, viii. f. 729).
' Others read : " Deum ac Dominum."
' Waterland omits tres, Walch has it.
* Solo is intended to distinguish the Son from the Holy Ghost, who is of the YaXhQv and of tlie Son; thus containing already the Latin doctrine of the double procession. Hence some Greek copies strike out alone, while others inconsistently retain it.
* This is manifestly the Latin doctrine of the processio, which would be still more plainly expressed if it were said : " sed ab utroque procedens." Comp. Augus* tine, De trinit. lib. xv. cap. 26 (§ 47) : " Non igitur ab utroque est genitus, sed procedit ab utroque amborum Spiritus.^^ Most Greek copies (comp, in Montfaucon in Athan. Opera, tom. ii. p. 728 sqq.) omit et Filio, and read only a.Trh rod irarpSi.
' Augustine, Contra Maxim, ii. 3 (tom. viii. f. 729): "In Trinitate quae Deua est, unus est Pater, non duo vel tres ; et unus Filius, non duo vel tres ; et unus amborum Spiritus, non duo vel tres."
* August. Serm. 215, tom. v. f. 948: *'/w hac trinitate non est aliud alio majws aut minus, nulla operum separatio, nulla dissimilitudo substantiae." Waterland quotes also a kindred passage from the Symb. Pelagii,
"> So Waterland and the Anglican Liturgy. The Lutheran Eook of Concord revei-ses the order, and reads : triuitas in unitate, et unitas in trinitate.
THIRD PERIOD. A.D. 311-590.
29. Sed nccessarium est ad aetemam salutem, ut incarnatioiiem quoque Domini aostri Jesu Christi fideliter ' credat.
30. Eat ergo fides recta ut credamua et confiteamur quod ^ Dominus noster Jesus Christus, Dei Filius, Deus pariter et Homo est.
31. Deus ex substantia Patris, ante secula genitus, et Homo ex substantia matris, in seculo natus.
32. Perfectus Deus : perfectus Homo, ex anima rationali et humana came sub- Bistens.
33. iEqualis Patri secundum divinitatem; minor Patre secundum humanitatem.'
34. Qui licet Deus sit et Homo ; non duo tamen ; sed unus est Christus.''
35. Unus autem, non conversione divinitatis in carnem, sed assumtione humanitatis in Deum.'
36. Unus omnino, non confuaione substantiae, sed unitate personae.'
37. Nam sicut auima rationalis et caro unus est homo ; ita Deus et Homo anus est Christus.'
38. Qui passus est pro salute nostra : descendit ad inferos:" tertia die re.surrexit a mortuis.
29. Furthermore, it is necessary ti everlasting salvation, that we believe alsc rightly in the incarnation of our Lord Jesus ChrLst.
30. Now the right faith is, that we beheve and confess, that our Lord Jesua Christ, the Son of God, is God and Man.
3L God, of the substance of the Father, begotten before the worlds: and Man, of the substance of His mother, born in the world.
32. Perfect God: perfect Man, of a reasonable soul and. human flesh subsisting.
33. Equal to the Father as touching His Godhead : inferior to the Father aa touching His Manhood.
34. And although He be God and Man ; yet He is not two, but one Christ.
35. One, not by conversion of the Godhead into flesh ; but by assumption of the Manhood into God.
36. One altogether, not by confusion of substance ; but by unity of person.
37. For as the reasonable soul and flesh is one man ; so God and Man 'u one Christ.
38. Who sufiered for our salvation: descended into hades : rose again the third day from the dead.
' Li the Greek copies variously rendered : opbcos, or Trio-Toir, or Pefialus,
* Waterland reads quia.
* August. Epist. 137 (cited by Waterland): ^^ jEqualem Patri secundum IHvinitotem, minorem autem Patre secundum carnem, hoc est, secundum hominem."
* Similarly Augustine, Tract, in Joh. p. 699 : " If on duo, sed unus est Christiit ; " and Vincentius Lirin. 1. c. : " Unum Cliristum Jesum, non duos . . , unus est Christus."
* Vincentius, 1. c. cap. 19 : " Unus autem, non . . . dlvinilatis et humanilati* confuaione, sed imitate personoe . . . no7i conversione naturae, 8cd persona."
" August, tom. V. f. 885 : " Idem Deus qui homo, ut qui Deus idi.'ra homo : non confusione naturae, sed unitate personce."
' Aug. Tract, in Joh. p. 699 (cited by Waterland) : " Sicut cnim U7ius est homo anima rationalis et caro ; sio umis est Christus Deus ct kotno."
* Some manuscripts : ad infernos, or ad inferua. The Apostl ea' Creed of Aqoi- Uia in Ruiinus reads : descendit aJ iufera.