THE GRADUAL FORMATION OF THE APOSTLES' CREED.

Credo (I believe): Art. VII. Art. VIII. Art. IX. Art. X. Art.XI. Art. XII. Inde venturus est judicare vivos et mortuos In Spiritum Sanctum Sanctum Ecclesiam Catholicam Sanctorum Communionem Remissionem peccatorum Carnis Resurrectionem Vitam Æternam From thence he shall come to judge the quick and the dead In the Holy Ghost The Holy Catholic Church The Communion of Saints The Forgiveness of Sins The Resurrection of the Body And the Life Everlasting ten ek ton ouranon en te doxe tou patros parousian autou epi to anakephailaio-sasthai ta panta (In gloria venturus) kai eis pneuma hagion aphtharsian kai doxan aionian venturum judicare vivos et mortuos (venturum cum claritate) (spiritum sanctum, Paracletum, Sanctificatorem fidei eorum qui credunt in Patrem et Filium et Spiritum Sanctum) per carnis etiam resurrectionem (cum carnis restitutione) (ad sumendos sanc. in vitæ æter. et promiss. coeles, fructum et ad profanos adjud. igni perpetuo) in Spiritum Sanctum per sanctam ecclesiam remissionem peccatorum vitam æternam in Spiritum Sanctum hothen erchetai krinein zontas kai nekrous kai eis to agion Pneuma hagian ekklesian aphesin amartion sarkos anastasin zoen aionion inde venturus est judicare vivos et mortuos et in Spiritu Sancto Sanctam Ecclesiam remissionem peccatorum hujus carnis resurrectionem inde venturus est judicare vivos et mortuos et in Spiritu Sancto Sanctam Ecclesiam remissionem peccatorum carnis resurrectionem inde venturus est judicare vivos et mortuos et in Spiritum Sancto Sanctam Ecclesiam remissionem peccatorum carnis resurrectionem vitam æternam inde venturus est judicare vivos et mortuos et in Spiritum Sancto Sanctam Ecclesiam catho-licam remissionem peccatorum carnis hujus resurrectionem vitam æternam inde venturus est judicare vivos et mortuos et in Spiritum Sancto Sanctam Ecclesiam Catholicam sanctorum communionem remissionem peccatorum carnis resurrectionem vitam æternam inde venturus est judicare vivos et mortuos et in Spiritum Sancto Sanctam Ecclesiam Catholicam sanctorum communionem remissionem peccatorum carnis resurrectionem vitam æternam

II. SYMBOLUM NICÆNO-CONSTANTINOPOLITANUM.

THE NICÆNO-CONSTANTINOPOLITAN CREED.

(a) Forma Recepta Ecclesiæ Orientalis. A.D. 381.

The Received Text of the Greek Church. [56]

Latin Version of Dionysius Exiguus. [57]

Pisteuomen eis hen ThEON PATERA pantokratora, poieten ouranou kai ges, horaton te panton kai aoraton.

Credimus in unum Deum Patrem omnipotentem; factorem coeli et terræ, visibilium omnium et invisibilium.

Kai eis hena kurion IESOUN ChRISTON, ton huion tou theou ton monogene, ton ek tou patros gennethenta pro panton ton aionon, phos ek photos, theon alethinon ek theou alethenou, gennethenta, ou poiethenta, homoousion to patri; di hou ta panta egeneto; ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta ek ton ouranon kai sarkothenta ek pneumatos hagiou kai Marias tes parthenou kai enanthropesanta, staurothenta te huper hemon epi Pontiou Pilatou, kai pathonta kai taphenta, kai anastanta te trite hemera kata tas graphas, kai anelthonta eis tous ouranous, kai kathezomenon ek dexion tou patros, kai palin erchomenon meta doxes krinai zontas kai nekrous; hou tes basileias ouk estai telos.

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, consubstantialem Patri; per quem omnia facta sunt; qui propter nos homines et [propter] salutem nostram descendit de cælis et incarnatus est de Spiritu Sancto ex Maria virgine et humanatus [homo factus] est; et crucifixus est pro nobis sub Pontio Pilato [passus] et sepultus est; et resurrexit tertia die [secundum scripturas]; ascendit in coelum [coelos], sedet ad dexteram Patris; iterum venturus, cum gloria, judicare vivos et mortuos; cujus regni non erit finis.

Kai eis to PNEUMA TO HaGION, to kurion, (kai) to zoopoion , [58] to ek tou patros ekporeuomenon, to sun

Et in Spiritum Sanctum, Dominum et vivificantem [vivificatorem], ex Patre procedentem, cum Patre

patri kai huio sun proskunoumenon kai sundoxazomenon, to lalesan dia ton propheton; eis mian, hagian, katholiken kai apostoliken ekklesian; homologoumen hen bartisma eis aphesin hamartion; prosdokomen anastasin nekron, kai zoen tou mellontos aionos. Amen. et Filio adorandum et conglorificandum, qui locutus est per sanctos prophetas. Et unam, sanctam, catholicam et apostolicam ecclesiam. Confitemur unum baptisma in remissionem peccatorum. Expectamus resurrectionem mortuorum et vitam futuri sæculi. Amen.

[56] 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.

[57] 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 Adv. 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 tou huiou . A Syriac version is given by Caspari, l.c. Vol. I. p. 103.

[58] Mansi gives three readings: to kur. to zoop. , to kur. kai zoop. , and to kur. kai to zoop . See the critical note of Dr. Hort, p. 81.

(b) Forma Recepta, Ecclesiæ Occidentalis.

The Received Text of the Roman Catholic Church. [59]

The Received Text of the Protestant Churches. [60]

Credo in unum Deum Patrem omnipotentem; factorem coeli et terræ, visibilium omnium et invisibilium.

I believe in one God the Father Almighty; Maker of heaven and earth, and of all things visible and invisible.

Et in unum Dominum Jesum Christum, Filium Dei unigenitum, et ex Padre natum ante omnia sæcula [Deum de Deo], Lumen de Lumine, Deum verum de Deo vero, genitum, non factum, consubstantialem Patri; per quem

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds [God of God], Light of Light, very God of very God, begotten, not made, being of one substance [essence] with the Father;

omnia facta sunt; qui propter nos homines et propter nostram salutem descendit de coelis, et incarnatus est de Spiritu Sancto ex Maria virgine, et homo factus est; crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est; et resurrexit tertia die, secundum Scripturus; et ascendit in coelum, sedet ad dexteram Patris; et iterum venturus est, cum gloria, judicare vivos et mortuos; cujus regni non erit finis. by whom all things were made; who, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; he suffered and was buried; and the third day he rose again, according to the Scriptures; and ascended into heaven, and sitteth on the right hand of the Father; and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. 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, catholicam et apostolicam ecclesiam. Confiteor unum baptisma in remissionem peccatorum; et expecto resurrectionem mortuorum, et vitam venturi seculi. Amen. 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 and glorified; who spake by the Prophets. And [I believe] one Holy Catholic and Apostolic Church. I 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.]

[59] 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.

[60] 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.

The Original Form of the Nicene Creed, as adopted at Nicæa, 325. [61] The Latin Version of Hilarius Pictaviensis, between 356 and 361. [62] Pisteuomen eis hena ThEON PATERA pantokratora, panton horaton te kai aoraton poieten. Credimus in unum Deum Patrem omnipotentem, omnium visibilium et invisibilium factorem. Kai eis hena kurion IESOUN ChRISTON, ton huion tou theou, gennethenta ek tou patros monogene, toutestin ek tes ousias tou patros, theon ek theou, phos ek photos, theon alethinon ek theou alethinou, gennethenta, ou poiethenta, homoousion to patri; di hou ta panta egeneto, ta te en to ourano kai ta epi tes ges; ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta kai sarkothenta kai enanthropesanta, pathonta, kai anastanta te trite hemera, kai anelthonta eis tous ouranous, kai erchomenon krinai zontas kai nekrous. Et in unum Dominum nostrum Jesum Christum, Filium Dei, natum ex Patre unigenitum, hoc est, de substantia Patris, Deum ex 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 coelo 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 coelos; venturus judicare vivos et mortuos. Kai eis to HaGION PNEUMA. Et in Spiritum Sanctum. Tous de legontas, hoti en pote hote ouk en, kai prin gennethenai ouk en, kai hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias phaskontas einai, [e ktiston,] trepton e alloioton ton huion tou theou, [toutous] anathematizei he katholike [kai apostolike] ekklesia. [63] Eos autem qui dicunt: 'erat, quando non erat,' et 'antequam nasceretur, non erat,' et 'quod de non exstantibus factus est,' vel 'ex alia, substantia' aut 'essentia,' dicentes ['creatum,' aut] 'convertibilem et demutabilem Filium Dei,' hos anathematizat catholica [et apostolica] ecclesia. [64]

[See the English version both of the original and the enlarged Creed in Vol. I. pp. 28, 29.]