APPENDIX.
Other Oriental Creeds of the Nicene Age.
With the Nicene Creed should be compared several similar Greek forms of the fourth century (see above, pp. 24-40, and Hahn, pp. 42-59), especially the following:
(1.) The Creed of Cæsarea, which Eusebius read at Nicæa, 325, as his own baptismal creed. It omits theon alethinon and homoousion , but otherwise agrees nearly with the first Nicene Creed till pneuma hagion , and is the basis of it.
(2.) The Creed of Jerusalem, which Cyril of Jerusalem taught in his Catechetical Lectures before 350. It likewise omits homoousion , but has after hagion pneuma the articles: 'In ( eis repeated) one baptism for the remission of sins, and in one holy catholic Church, and in the resurrection of the flesh, and in the life everlasting;' resembling in this conclusion more the later Constantinopolitan Creed, of which it seems to be the chief basis.
(3.) Two Creeds of Epiphanius, a longer and a shorter one, recorded in his Ancoratus about 374. Both contain the whole Nicene Creed, with the concluding anathema (enlarged in one formula), and at the same time almost literally the additional articles after 'the Holy Ghost,' which were incorporated in the Nicene Creed by the Synod of Constantinople; showing that these were current in the Churches before 381.
(4.) The Creed of Arius, which he delivered to the Emperor Constantine (328), and which is recorded by Socrates and Sozomenus (also in Mansi, Tom. II. p. 1157; Walch, p. 47; Hahn, p. 192; and Denzinger, p. 8). It shrewdly omits the obnoxious words condemned by the Council of Nicæa, confesses Christ as theon logon, di hou ta panta egento , and adds after hagion pneuma the articles: kai eis sarkos anastasin, kai eis zoen tou mellontos aionos, kai eis basileian ouranon, kai eis mian katholiken ekklesian tou theou, ten apo peraton heos peraton.
[61] The Greek text after Eusebius, in his Epist. ad Cæsareenses (as preserved by Athanasius), and the Acts of the Council of Chalcedon, which indorsed both the original and the enlarged form of the Nicene Creed. See Vol. I. p. 28, note 3. The variations are carefully given by Walch, pp. 87 sqq., and Hahn, pp. 105-107. For a Syriac version, see Caspari, Vol. I. p. 100. Dr. Hort (Dissertations, p. 54) ingeniously but artificially connects monogene with theon ( tout' estin ek tes ousias tou patros being parenthetical), and thus derives from the Nicene Creed a traditional support for the famous reading monogenes theos , instead of the received text monogenes huios , John i. 18.
[62] The Latin form from Hilarius (Bishop of Poitiers, called the Athanasius of the West; died 368): De Synodis sive de fide Orientalium, § 84, Opp. ed. Constant. Veron. Tom. II. p. 510, and Fragm. II. ex opere historico, § 27, l.c. p. 643. Walch (pp. 80-92) gives also other Latin versions from Lucifer, Rufinus, Leo M., Marius Mercator, etc., and Hahn (pp. 108--110) notes the principal variations.
[63] The received text, as sanctioned by the Fourth, or previously by the Second OEcumenical Council, omits the words tout' estin ek tes ousias tou patros and theon ek theou , and the concluding anathema, but adds the important clauses after the Holy Spirit.
[64] The received text, as sanctioned by the Fourth, or previously by the Second OEcumenical Council, omits the words tout' estin ek tes ousias tou patros and theon ek theou , and the concluding anathema, but adds the important clauses after the Holy Spirit.
III. SYMBOLUM CHALCEDONENSE.
THE SYMBOL OF CHALCEDON.
Oct. 22d, 451.
Hepomenoi toinun tois hagiois patrasin hena kai ton auton homologein huion ton kurion hemon Iesoun Christon sumphonos hapantes ekdidaskomen, teleion ton auton en theoteti kai teleion ton auton en anthropoteti, theon alethos kai anthropon alethos ton auton, ek psuches logikes [65] kai somatos, homoousion [66] to patri kata ten theoteta, kai homoousion [67] ton auton hemin kata ten anthropoteta, kata panta homoion hemin choris hamartias; pro aionon men ek tou patros gennethenta kata ten theoteta, ep' eschaton de ton hemeron ton auton di hemas kai dia ten hemeteran soterian ek Marias tes parthenou tes theotokou kata ten anthropoteta , [68] hena kai ton auton Christon, huion, kurion, monogene, ek duo phuseon [en duo phusesin] , [69] asunchutos, atreptos , [70] adiairetos, achoristos [71] gnorizomenon; oudamou tes ton phuseon diaphoras aneremenes dia ten henosin, sozomenes de mallon tes idiotetos hekateras phuseos kai eis hen prosopon kai mian hupostasin suntrechouses, ouk eis duo prosopa merizomenon e diairoumenon, all' hena kai ton auton huion kai monogene, theon logon, kurion Iesoun
We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable [rational] soul [72] and body; consubstantial [coessential] [73] with the Father according to the Godhead, and consubstantial with us according to the Manhood; in all things like unto us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the Mother of God, according to the Manhood; [74] one and the same Christ, Son, Lord, Only-begotten, to be acknowledged in two natures, [75] inconfusedly, unchangeably, [76] indivisibly, inseparably; [77] the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ, as
Christon; kathaper anothen hoi prophetai peri autou kai autos hemas ho kurios Iesous Christos exepaideuse kai to ton pateron hemin karadedoke sumbolon. the prophets from the beginning [have declared] concerning him, and the Lord Jesus Christ himself has taught us, and the Creed of the holy Fathers has handed down to us.