kai palin erchomenon meta doxes
and he shall come again, with glory,
krinai zontas kai nekrous;
to judge the quick and the dead;
hou tes basileias ouk estai telos ;
of whose kingdom shall be no end;
Kai eis to Pneuma to Hagion,
And in the Holy Ghost,
kurion, kai zoopoion,
the Lord, and Giver of life,
to ek tou Patros ekporeuomenon,
who proceedeth from the Father,
to sun Patri kai Huio sumproskunoumenon kai sundoxazomenon,
who with the Father and the Son together is worshiped and glorified,
to lalesan dia ton propheton ;
who spake by the Prophets;
eis mian hagian katholiken kai apostoliken Ekklesian ;
in one holy Catholic and Apostolic Church;
homologoumen hen baptisma eis aphesin hamartion ;
we acknowledge one baptism for the remission of sins;
prosdokomen anastasin nekron,
and we look for the resurrection of the dead;
kai zoen tou mellontos aionos.
and the life of the world to come.
Tous de legontas, en pote hote ouk en, kai prin gennethenai ouk en, e hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias, phaskontas einai rheuston [36] e alloioton ton tou Theou Huion, toutous anathematizei he katholike kai apostolike Ekklesia.
But those who say, 'There was a time when he was not,' and, 'He was not before he was begotten,' or, 'He was made of nothing [of things that are not],' or 'of another substance or essence,' saying that the Son of God is effluent [37] or variable, these the Catholic and Apostolic Church anathematizes.
Note.--Epiphanius adds: 'And this faith was delivered from the holy Apostles and in the Church, [in] the holy city, from all the holy bishops ( apo panton homou ton hagion episkopon ), together more than three hundred and ten in number.' This evidently refers to the Council of Nicæa (which consisted of three hundred and eighteen bishops), and corrects the preceding statement of the apostolic origin of the Nicene Creed, which is true only of the substance, not of the form. But the reference itself is incorrect; for the creed of Epiphanius does not agree with the original Nicene Creed of 325, but word for word with the Nicæno-Constantinopolitan Creed of 381, except that it retains from the former the clauses toutestin ek tes ousias tou Patros, theon ek theou, and the concluding anathema, which was wisely omitted by the Council of Constantinople. It is evident, therefore, that the important clauses which that council added to the original Nicene Creed, especially after the words 'in the Holy Ghost,' existed at least as early as 374, and in part much earlier, since some of them are found also in Cyril (348), and even in the heretical creed of Arius, as well as in the Western creeds of Tertullian and Irenæus. It is questionable whether the Council of Constantinople adopted a new creed differing from that of Nicæa. It appears, indeed, in the seventh canon of the Constantinopolitan Council (in Mansi's Collection, Tom. III. pp. 564 and 565), but it is wanting in the paraphrase from the Arabic (in Mansi), among the canons of Johannes Scholasticus (d. 578), and in the epitome of Symeon Magister, who both give only six canons; nor is it mentioned by the Church historians Socrates, Sozomen, and Theodoret, or by any document before the fourth oecumenical Council of Chalcedon, 451, where the enlarged Nicene Creed was adopted, though not without objection from the Egyptian bishops. It seems, therefore, that the additions to the Nicene Creed, while they certainly existed several years before 381, and may have been put forward at the Council of Constantinople, were, nevertheless, not generally received till 451, See Vol. I. p. 25; Lumby, l.c. pp. 71-84; Swainson, p. 95; Hort, pp. 73 sqq.
Second Formula.
The second formula of Epiphanius is his own production, and is an enlargement or paraphrase of the first, i.e., the Nicene Creed, with several additional clauses against heretical opinions, especially against Apollinarianism (comp. Ancor. c. 75-81) and Pneumatomachianism (comp. Ancor. c. 65-74). He introduces it by the remark: 'Inasmuch as several other heresies, one after another, have appeared in this our generation, that is, in the tenth year of the reign of the Emperors Valentinianus and Valens, and the sixth of Gratianus [i.e., A.D. 374], ... you as well as we, and all the orthodox bishops--in one word, the whole Catholic Church, especially those who come to holy baptism--make the following confession, in agreement with the faith of those holy fathers above set forth,' etc. The formula was probably intended for converts from the Apollinarian, Pneumatomachian, and Origenistic heresies. As a general baptismal confession it is too long and minute.
Pisteuomen eis hena Theon Patera pantokratora,
We believe in one God the Father Almighty,
panton aoraton te kai horaton poieten ;
Maker of all things, invisible and visible;
Kai eis hena Kurion Iesoun Christon,
And in one Lord Jesus Christ,
ton Huion tou Theou,
the Son of God,
gennethenta ek Theou Patros monogene,
the only-begotten Son of God the Father,
toutestin ek tes ousias tou Patros,
that is, of the substance of the Father,
Theon ek Theou,
God of God,
Phos ek Photos,
Light of Light,
Theon alethinon ek Theou alethinou,
very God of very God,
gennethenta ou poiethenta,
begotten, not made,
homoousion to Patri,
being of one substance with the Father,
di hou ta panta egeneto, ta te en tois ouranois kai ta en te ge, horata te kai aorata ;
by whom all things were made, both those in the heavens and those on earth, things visible and invisible;
ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta, kai sarkothenta,
who for us men, and for our salvation, came down, and was made flesh,
toutesti gennethenta teleios ek tes hagias Marias tes aeiparthenou dia pneumatos hagiou, enanthropesanta,
that is, begotten perfectly of the holy ever-Virgin Mary by the Holy Ghost, who became man,
toutesti teleion [38] anthropon labonta,
that is, assumed a perfect man,
psuchen kai soma kai noun kai panta, ei ti estin anthropos, choris hamartias,
soul and body and mind (spirit), and all that belongs to man, without sin,
ouk apo spermatos andros, oude en anthropo
not of the seed of man, nor in a man,
all' eis heauton sarka anaplasanta eis mian hagian henoteta,
but forming for himself flesh into one holy unity,
ou kathaper en prophetais enepneuse te kai elalese kai energesen,
not, as in the Prophets, where he breathed and spoke and wrought,
alla teleios enanthropesanta,
but he became perfectly man,
ho gar Logos sarx egeneto,
for the Word became flesh,
ou tropen hupostas,
not undergoing any change,
oude metabalon ten heautou theoteta eis anthropoteta,
nor converting his Godhead into Manhood,
eis mian sunenosanta eautou hagian teleioteta te kai theoteta
[but] uniting into his own one holy perfection and Godhead,
(ehis gar estin Kurios Iesous Christos kai ou duo,
(for there is one Lord Jesus Christ and not two,
ho autos Theos, ho autos Kureos, ho autos basileus);
the same God, the same Lord, the same King);
pathonta de ton auton en sarki,
the same suffered in the flesh;
kai anastanta,
and rose again;
kai anelthonta eis tous ouranous en auto to somati, [39]
and went up into heaven in the same body,
endoxos kathisanta en dexia tou Patros;
sat down gloriously at the right hand of the Father;
erchomenon en auto to somati en doxe
is coming in the same body in glory,
krinai zontas kai nekrous;
to judge the quick and the dead;
hou tes basileias ouk estai telos.
of whose kingdom there shall be no end.
Kai eis to Hagion Pneuma pisteuomen,
And we believe in the Holy Ghost,
to lalesan en nomo,
who spake in the Law,
kai keruxan en tois prophetais,
and preached in the Prophets,
kai kataban epi ton Hiordanen,
and came down at the Jordan,
laloun en hapostolois,
who speaks in Apostles,
oikoun en hagiois;
dwells in saints;
houtos de pisteuomen en auto,
and thus we believe in Him,
hoti esti Pneuma hagion,
that there is a Holy Spirit,
Pneuma Theou,
a Spirit of God,
Pneuma teleion,
a perfect Spirit,
Pneuma parakleton,
a Paraclete Spirit,
aktiston,
uncreated,
ek tou Patros ekporeuomenon,
proceeding from the Father,
kai ek tou Huiou lambanomenon [40] kai pisteuomenon.
and received [receiving] from the Son, and believed.
Pisteuomen eis mian katholiken kai apostoliken ekklesian,
We believe in one Catholic and Apostolic Church;
kai eis hen baptisma metanoias,
and in one baptism of repentance;
kai eis anastasin nekron,
and in the resurrection of the dead;
kai krisin dikaian psuchon kai somaton,
and in a righteous judgment of the souls and bodies;
kai eis basileian ouranon,
and in the kingdom of heaven;
kai eis zoen aionion.
and in life everlasting.
Tous de legontas, hoti en pote hote ouk en ho Huios e to Pneuma to Hagion, e hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias, phaskontas einai trepton e alloioton ton Huion tou Theou e to Hagion Pneuma, toutous anathematizei he katholike kai he apostolike ekklesia, he meter umon te kai hemon. Kai palin anathematizomen tous me homologountas anastasin nekron, kai pasas tas haireseis tas me ek tautes tes orthes pisteos ousas.
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' ( Hermeneia eis to sumbolon ), 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 Ekthesis pisteos (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 Ermeneia.
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.
[36] Substituted for ktiston e trepton, made or changeable, in the Nicene Formula of 325.
[37] Substituted for ktiston e trepton, made or changeable, in the Nicene Formula of 325.
[38] teleion, as also the preceding teleios and the following noun , are evidently directed against the Apollinarian heresy, which taught only a partial incarnation, and made the divine Logos take the place of the reasonable soul.
[39] Probably directed against Origen's view of the spiritual resurrection body.
[40] The codices read lambanomenon and lambanonta. Caspari (Vol. I. p. 5) conjectures lambanon with reference to John xvi. 14, ek tou emou lempsetai, and Ancor. c. 7; Pan. hær. 74, c. 1, where Epiphanins uses lambanon .
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.