The Athanasian Creed. (A.D. 500-800.)
Whosoever will be saved: before all things it is necessary that he hold the Catholick Faith.
Which Faith, except every one do keep whole and undefiled: without doubt he shall perish everlastingly.
And the Catholick Faith is this: that we worship one God in Trinity, and Trinity in Unity;
Neither confounding the Persons: nor dividing the Substance.
For there is one Person of the Father, another of the Son: and another of the Holy Ghost.
But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one: the Glory equal, the Majesty co-eternal.
Such as the Father is, such is the Son: and such is the Holy Ghost.
The Father uncreate, the Son uncreate: and the Holy Ghost uncreate.
The Father incomprehensible, the Son incomprehensible: and the Holy Ghost incomprehensible.
The Father eternal, the Son eternal: and the Holy Ghost eternal.
And yet they are not three eternals: but one eternal.
As also there are not three incomprehensibles, nor three uncreated: but one uncreated, and one incomprehensible.
So likewise the Father is Almighty, the Son Almighty: and the Holy Ghost Almighty.
And yet they are not three Almighties: but one Almighty.
So the Father is God, the Son is God: and the Holy Ghost is God.
And yet they are not three Gods: but one God.
So likewise the Father is Lord, the Son Lord: and the Holy Ghost Lord.
And yet not three Lords: but one Lord.
For like as we are compelled by the Christian verity: to acknowledge every Person by himself to be God and Lord;
So are we forbidden by the Catholick Religion: to say, There be three Gods, or three Lords.
The Father is made of none: neither created, nor begotten.
The Son is of the Father alone: not made, nor created, but begotten.
The Holy Ghost is of the Father and of the Son: neither made, nor created, nor begotten, but proceeding.
So there is one Father, not three Fathers; one Son, not three Sons: one Holy Ghost, not three Holy Ghosts.
And in this Trinity none is afore, or after other: none is greater, or less than another;
But the whole three Persons are co-eternal together: and co-equal.
So that in all things, as is aforesaid: the Unity in Trinity, and the Trinity in Unity, is to be worshipped.
He therefore that will be saved: must thus think of the Trinity.
Furthermore, it is necessary to everlasting salvation: that he also believe rightly the Incarnation of our Lord Jesus Christ.
For the right Faith is, that we believe and confess: that our Lord Jesus Christ, the Son of God, is God and Man;
God, of the Substance of the Father, begotten before the worlds: and Man, of the Substance of his Mother, born in the world;
Perfect God, and perfect Man: of a reasonable soul and human flesh subsisting;
Equal to the Father, as touching his Godhead: and inferior to the Father, as touching his Manhood.
Who although he be God and Man: yet he is not two, but one Christ;
One; not by conversion of the Godhead into flesh: but by taking of the Manhood into God;
One altogether; not by confusion of Substance: but by unity of Person.
For as the reasonable soul and flesh is one man: so God and Man is one Christ;
Who suffered for our salvation: descended into hell, rose again the third day from the dead.
He ascended into heaven, he sitteth on the right hand of the Father, God Almighty: from whence he shall come to judge the quick and the dead.
At whose coming all men shall rise again with their bodies: and shall give account for their own works.
And they that have done good shall go into life everlasting: and they that have done evil into everlasting fire.
This is the Catholic Faith: which, except a man believe faithfully, he cannot be saved.
I shall now give you the history and character of this Athanasian Creed in the words of Waddington, one of the ablest Ecclesiastical Historians, I might say the ablest, for Jortin did not pretend to write a History, that the Church of England has produced. You will recollect that one of the Lectures, to be delivered at Christ Church, announces “the Athanasian Creed to be explained and defended.” Without wishing to anticipate that Lecture, hear now, and recollect then, the opposing voices of the Church.
“Before we take leave of this period, (from A.D. 600, to A.D. 800,) it is proper to mention, that the first appearance of the Creed, commonly called Athanasian, is ascribed to it with great probability. There can be no doubt that this exposition of faith was composed in the West, and in Latin; but the exact date of its composition has been the subject of much difference. The very definite terms, in which it expresses the Church doctrine of the Incarnation, are sufficient to prove it posterior to the Councils of Ephesus and Chalcedon, or later than the middle of the fifth century.[“Vigilius Tapsensis hath been supposed, by many, to have been the Maker of the Athanasian Creed about this time (the close of the fifth century). Others are of a different opinion. But it matters little by whom, or where, or when it was composed.”—Jortin, Eccles. Hist. vol. iii. p. 131.] Again, if we are to consider the doctrine of the double procession of the Holy Spirit, as being expressly declared in it, since that mystery was scarcely made matter of public controversy until the eighth century, it might seem difficult to refer a creed, positively asserting the more recent doctrine, to an earlier age. But the historical monuments of the Church do not quite support this supposition; the Creed, such probably as it now exists, is mentioned by the Council of Autun, in the year 670, and its faithful repetition by the Clergy enjoined; and we find the same injunction repeated in the beginning of the ninth age. Thus it gradually gained ground; nevertheless there seems to be great reason for the opinion, that it was not universally received even in the western church until nearly two centuries afterwards.
“Considered as an exposition of doctrine, the Athanasian Creed contains a faithful summary of the high mysteries of Christianity as interpreted by the Church of Rome. Considered as a rule of necessary faith enforced by the penalty of Eternal Condemnation, the same Creed again expresses one of the most rigid principles of the same Church. The Unity of the Church comprehended Unity of belief: there could be no salvation out of it; nor any hope for those who deviated even from the most mysterious among its tenets. And thus, by constant familiarity with the declarations of an exclusive faith, the heart of many a Romish priest may have been closed against the sufferings of the heretic, rescued (as he might think) by the merciful chastisement of the Church from the flames which are never quenched!
“It would be irrelevant in this work, and wholly unprofitable, to inquire how far any temporary circumstances may have justified the introduction of the Athanasian Creed into the Liturgy of our own Church—constructed as that Church is on the very opposite principle of Universal Charity. But we cannot forbear to offer one remark naturally suggested by the character and history of this Creed, that if at any future time, it should be judged expedient to expunge it, there is no reason, there is scarcely any prejudice which could be offended by such erasure.[“The opinions of some of our own Churchmen on this subject are collected by Clarke in his book on the Trinity. The expression of Bishop Tomline cannot be too generally known. ‘We know,’ he says, ‘that different persons have deduced different, and even opposite doctrines from the words of Scripture, and consequently there must be many errors among Christians; but since the Gospel no where informs us what degree of error will exclude from eternal happiness, I am ready to acknowledge that in my judgment, notwithstanding the authority of former times, our church would have acted more wisely and more consistently with its general principles of mildness and toleration, if it had not adopted the damnatory clauses of the Athanasian Creed. Though I firmly believe that the doctrines themselves of this creed are all founded in Scripture, I cannot but conceive it both unnecessary and presumptuous to say, that except every one do keep them whole and undefiled, without doubt he shall perish everlastingly.’”—Exposition, part iii. art. viii.] The sublime truths which it contains are not expressed in the language of Holy Scripture; nor could they possibly have been so expressed, since the inspired writers were not studious minutely to expound inscrutable mysteries, neither can it plead any sanction from high antiquity, or even traditional authority; since it was composed many centuries after the times of the Apostles, in a very corrupt age of a corrupt Church, and composed in so much obscurity, that the very pen from which it proceeded is not certainly known to us. The inventions of men, when they have been associated for ages with the exercises of religion, should indeed be touched with respect and discretion; but it is a dangerous error to treat them as inviolable; and it is something worse than error to confound them in holiness and reverence with the words and things of God.”[Church History, p. 220.]
In reading these words the wish involuntarily arises that the temper, as well as the sound learning and philosophical spirit, of the able writer was shared by all his brethren. Yet it does sound strange to hear a dignitary of the Church of England describe a Creed of his own Church, as having its only use, during the days of Romish intolerance, in shutting up, through familiarity with its persecuting spirit, the avenues of relenting mercy in the hard hearts of priests; and now in the milder Church of England, constructed, we are told, though we had not discovered it, on the “principle of Universal Charity,” of absolutely no use whatever, so that there hardly exists even a prejudice which its erasure would offend. Yet this is the very Creed which, in the course of this controversy is to be explained and defended. If the Church of England is, indeed, founded in the principle of Universal Charity, some of its Ministers are very heretical interpreters of its spirit, and yet we must do them the justice of confessing that the Creeds and Articles of the Church are equally unfortunate expounders of the spirit of Universal Charity. Men of Christian and gentle temper interpret Articles of Faith through their own gentle spirit; but fanatics read hard formulas with different eyes. We can only wish that the religion of this excellent historian was the religion of his Church, and that his Creed was as Christian as his heart.
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