THE NEW SCHAFF-HERZOG
nasius about 670, a still earlier date for the conclusion of its formation may well be looked for. The question how much earlier this may be involves the question of its birthplace — for productions were possible in seventh century Italy and Spain which were impossible in the contemporary Merovingian north. Italy is excluded by the fact that the copyist of the Codex Paris. 3836 was not familiar with the Quicunque; nothing speaks for Africa; and against Spain may be urged the fact that it seems to have been unknown there at a period later than that at which the canon of Autun shows it had begun to play an important part in the Frankish regions. Besides this negative evidence for a Gallic origin, there is the positive one of the frequent echoes of it in the fifth century theologians of southern Gaul. But if it grew up in France at all, it was not the Merovingian theologians who could give it its final shape; the place of this development is to be sought in the south of France, between c. 450 and 600 — so that the sermo Trevirensis may very well belong to the fifth century. The new importance and significance which the document assumed in the Carolingian period does not require belief in a late authorship; it is sufficiently explained by the fact that the Carolingian culture knew how to make full use of this heritage of the past, which had remained isolated and inoperative in Gaul during the confusion of the Merovingian period. The Quicunque is no product of the early Middle Ages; it is a precipitate resulting from the early western development of expositions of the creed. But its history shows how in this process the theologians' exposition of the faith has been confounded with the faith itself to such an extent as to preclude its acceptance as a final authority by evangelical Christians. (F. Loofs.)
The Athanasian Creed is ordered to be recited
at morning prayer in the Church of England, in
place of the Apostles', on a number
2. Contro- of greater festivals. In the anti-
versy in dogmatic period when the American
Anglican revision of the Prayer-book was made,
Church, it was wholly omitted; and the same
sort of tendency to avoid positive
expressions of strong belief, which might give
offense to those who held different views, has
caused attempts to be made at different times
since 1867, if not to remove it from the English
Prayer-book, at least to render its recitation
optional, to omit the so-called " damnatory clauses,"
or by a retranslation to avoid the very possible
misconstruction which might be placed upon them.
Of this movement Dean Stanley was one of the
principal leaders, and Canon Liddon, supported
by a large number who dreaded any tampering
with the standards of faith, was one of the principal
opponents. The opposition has been so determined
and vigorous that all propositions for a change
have thus far been defeated.
Bibliography: The text in six variant forms is in MPG, xxviii; in the Utrecht Psalter, London, 1875 (a facsimile ed. of the codex); cf. T. Hardy, Reports on the Athanasian Creed in Connection with the Utrecht Psalter, ib. 1873; and is edited by A. E. Burn, The Athanasian Creed and its Early Commentaries, in TS, vol. iv, part 1, Cambridge, 1896; also to be found in Schaff, Creeds, ii, 66-71. For
the history of the creed consult: G. D. W. Ommanney, Dissertation on the Atlianasian Creed, London, 1897 (critical and historical); D. Waterland, Critical History of the Athanasian Creed, Cambridge, 1723, revised ed. by J. R. King, London, 1870 (the fullest discussion, but in part antiquated); E. S. Ffoulkes, The Athanasian Creed, ib. 1871 (historical); C. A. Heurtley, Harmonia Symbolica, Oxford, 1858; idem, The Athanasian Creed, ib. 1872; Schaff, Creeds, i, 34-42; idem, Christian Church, iii, 689-698; G. Morin, Les Origines du Symbole Quicunque, in Revue des questions religieuses, v (1891), No. 9; Harnack, Dogma, iv, 133 sqq., 156, v, 302- 303, vii, 174. For the debate in the Anglican Church consult: A. P. Stanley, The Athanasian Creed, London, 1871 (adverse to the use of the creed); J. S. Brewer, Origin of the Athanasian Creed, ib. 1872 (defensive); Memorials to the Primates and Petition to Convocation . for Some Change either in the Compulsory Rubric or in the Damnatory Clauses, Chester, 1872; G. A. Willan, The Athanasian Creed not Damnatory, London, 1872; The Athanasian Creed; Suggestions . by a lay Member of the General Synod, Dublin, 1876; C. A. Swainson, The Nicene and Apostles' Creed with an Account of . . " The Creed of St. Athanasius," London, 1894 (historical and critical, but bearing on the Anglican discussion); F. N. Oxenham, The Athanasian Creed: Should it be Recited? and is it True? ib. 1902.
ATH"A-NA'SIOS PA-RI'OS : Dogmatician of the Greek Church; b. on the island of Paros 1725; d. at Chios June 24, 1813. He studied in the Athos academy under Eugenius Bulgaris, and from 1792 till 1812 was director of the school at Chios, which is the period of his most important activity. He belongs to the most prominent and fertile theological writers of the Greek Church of his time, and was also an able philosopher. A pupil of Bulgaris, in his opposition to the West he surpassed his master; he attacked with great energy not only the Roman Church and her scholasticism, and the Protestants, but also the western rationalism— the worst representative of which, in his eyes was Voltaire — particularly in its opposition to positive Christianity and monasticism. This explains his opposition to the desire of his people for liberty. Yet his historical judgment was so far influenced by Bulgaris, that in theology he recognized the more recent teachers of his Church, even Koressios, as " fathers," and seemingly made concessions to Biblical criticism. But Western science he used only when he attacked his opponents. His polemical disposition sometimes placed him in opposition to his own Church. By his connection with the Athos community he became involved in the Kolyba-controversy (see Athos), and wrote his "Exposition of the Faith" in 1774. In 1776 he was excommunicated, but the ban was removed in 1781. His principal work is an " Epitome or Summary of the Holy Dogmas of the Faith " (Leipsic, 1806), in which he shows his dependence on Bulgaris, but at the same time so much independence of thought that this epitome may be regarded as one of the most important dogmatic efforts of the Greek Church of the eighteenth century. The sources of doctrine are, according to him, the Holy Scripture, written tradition, and the teaching of the Church as fixed by the synods. The work of Christ he treats under the headings of king, priest, lawgiver, and judge. In the doctrine of the Lord's Supper he accepts transubstantiation. He opposes rationalism in his " Christian Apology " (Constantinople, 1797), attacking especially the