this tradition is the baptismal creed, called by him the κανὼν τῆς ἀληθείας, ἀποστόλων διδαχή, τὸ ἀρχαῖον τῆς ἐκκλησίας σύστημα, γνῶσις ἀληθή, traditio veritatis, vera fides, pradicatio ecclesia. He does not give the creed in full, but incorporates passages of it in several parts of his work. He gives most of the articles of the Apostles' Creed as it prevailed in the West, but has also several characteristic passages in common with the Nicene Creed (ένα . . . σαρκωθέντα ὑπὲρ τῆς ἡμετέρας σωτηρίας . . . τὸ διὰ προφητῶν κεκηρυχός). The ancient liturgies of Gaul likewise have a semi-Oriental character.

First Form.

CONTRA HÆRESES, Lib. I. cap. 10, § 1 (Opera, ed. Stieren, Tom. I. p. 119).

through the whole world to the ends of the earth, has received1 from the Apostles and their disciples the faith

Ἡ μὲν γὰρ ἐκκλησία, καίπερ καθ' | The Church, though scattered ὅλης τῆς οἰκουμένης ἕως περάτων τῆς γῆς διεσπαρμένη, παρὰ δὲ τῶν ̓Αποστόλων καὶ τῶν ἐκείνων μαθη τῶν παραλαβοῦσα τὴν [πίστιν] εἰς ἕνα Θεόν, Πατέρα παντοκράτορα,

IN

ONE GOD, THE FATHER ALMIGHTY,

τὸν πεποιηκότα τὸν οὐρανὸν, καὶ τὴν who made the heaven and the γῆν,

earth,

καὶ τὰς θαλάσσας, καὶ πάντα τὰ ἐν and the seas, and all that in them

αὐτοῖς, πίστιν

καὶ εἰς ἕνα Χριστὸν Ἰησοῦν,

τὸν Υἱὸν τοῦ Θεοῦ,

is;

and IN ONE CHRIST JESUS, THE SON or GoD,

τὸν σαρκωθέντα ὑπὲρ τῆς ἡμετέρας who became flesh for our salva

σωτηρίας

καὶ εἰς Πνεῦμα ἅγιον,

τὸ διὰ τῶν προφητῶν κεκηρυχὺς τὰς οἰκονομίας καὶ τὰς ἐλεύσεις [τὴν ἔλευσιν, adventum],

καὶ τὴν ἐκ Παρθένου γέννησιν,
καὶ τὸ πάθος,

καὶ τὴν ἔγερσιν ἐκ νεκρῶν,
καὶ τὴν ἔνσαρκον εἰς τοὺς οὐρανοὺς
ἀνάληψιν τοῦ ἠγαπημένου Χρι-
στοῦ Ἰησοῦ, τοῦ Κυρίου ἡμῶν,
καὶ τὴν ἐκ τῶν οὐρανῶν ἐν τῇ δόξῃ
τοῦ Πατρὸς παρουσίαν αὐτοῦ,

tion;

and IN THE HOLY GHOST,

who through the prophets preached the dispensations and the advents [advent],

and the birth from the Virgin, and the passion,

and the resurrection from the dead, and the bodily assumption into

heaven of the beloved Christ Jesus, our Lord,

and his appearing from heaven in the glory of the Father,

1 Lit. 'yet having received.' In the Greek the creed is part of one sentence, which is resumed in τοῦτο τὸ κήρυγμα παρειληφυῖα καὶ ταύτην τὴν πίστιν . . . ἡ ἐκκλησία . . . ἐπιμελῶς φυλάσσει.

ἐπὶ τὸ ἀνακεφαλαιώσασθαι τὰ πάντα, to comprehend all things under one

καὶ ἀναστῆσαι πᾶσαν σάρκα πάσης and to raise up all flesh of all

NOTE.-Irenæus adds to this Creed: "The Church, having received this preaching and this faith, as before said, though scattered throughout the whole world, zealously preserves it (ἐπιμελῶς φυλάσσει) as one household, . . . and unanimously preaches and teaches the same, and hands it down as by one mouth (συμφόνως ταῦτα κηρύσσει καὶ διδάσκει καὶ παραδίδωσιν, ὡς ἓν στόμα κεκτημένη); for although there are different dialects in the world, the power of the tradition is one and the same (ή δύναμις τῆς παραδόσεως μία καὶ ἡ αὐτή). And in no other manner have either the churches established in Germany believed and handed down, nor those in Spain, nor among the Celts, nor in the East, nor in Egypt, nor in Libya, nor those established in the middle of the world. But as the sun, God's creature, is one and the same in all the world, so, too, the preaching of the truth shines every where and enlightens all men who wish to come to the knowledge of the truth. And neither will he who is very mighty in language among those who preside over the churches say other than this (for the disciple is not above his Master), nor will he who is weak in the word impair the tradition. For as the faith is one and the same, neither he who is very able to speak on it adds thereto, nor does he who is less mighty diminish therefrom.'

Second Form.

ADV. HÆR. Lib. III. cap. 4, § 1, 2 (Opera, Tom. I. p. 437).

Quid autem si neque Apostoli | If the Apostles had not left to us

Qui, propter eminentissimam Who, for his astounding love toerga figmentum suum dilectio

eam quæ esset ex Virgine genera- sustained the birth of the Virtionem sustinuit,

ipse per se hominem adunans himself uniting his manhood to

contemptores Patris sui et adventus ejus.

and the despisers of his Father and his advent.

Third Form.

ADV. HÆR. Lib. IV. cap. 33, § 7 (Opera, Tom. I. p. 670).

After remarking that the spiritual man shall judge all those who are beyond the pale of the truth-that is, outside of the Church-and shall be judged by no one, Irenæus goes on to say: 'For to him all things are consistent; he has a full faith (ioτiç óλókλŋpoç)—'

Εἰς ἕνα Θεὸν παντοκράτορα,

ἐξ οὗ τὰ πάντα,

IN ONE GOD ALMIGHTY,

from whom are all things;

καὶ εἰς τὸν Υἱὸν τοῦ Θεοῦ, In- and IN THE SON OF GOD, JESUS

σοῦν Χριστὸν,

τὸν Κύριον ἡμῶν,

δι' οὗ τὰ πάντα,

CHRIST, our Lord,

by whom are all things,

καὶ τὰς οἰκονομίας αὐτοῦ,

and in his dispensations,

δι' ὧν ἄνθρωπος ἐγένετο ὁ Υἱὸς τοῦ through which the Son of God

Θεοῦ·

became man;

Πεισμονὴ βεβαία καὶ εἰς τὸ Πνεῦ- the firm persuasion also IN THE

TERTULLIAN, originally a lawyer, in mature life converted to Christianity, and one of its ablest and most fearless advocates against infidels and heretics, flourished towards the close of the second and the beginning of the third century as presbyter in Northern Africa ill about A.D. 220. He was a rugged and eccentric genius, and joined the Montanist sect, which believed in the advent of the age of the Paraclete in the person of Montanus, the continuance of the gift of prophecy in woman as well as man, and the near approach of the millennium, and which maintained severe discipline and some peculiar customs, in opposition to the more tolerant practice of the Catholic Church. He placed truth (veritas) above authority and custom (retus consuetudo). But otherwise he was one of the strongest champions of

The Greek original is here defective. The Latin translation reads as follows: 'Sententia firma quæ est in Spiritu Dei, qui præstat agnitionem veritatis, qui dispositiones Patris et Filii exposuit, secundum quas aderat generi humano quemadmodum vult Pater.'

catholic orthodoxy against the Gnostic heresies, and would allow no change in matters of fundamental doctrine. He alludes three times to the Creed, and quotes the chief articles with some variations and interwoven with his comments. In other places he mentions only one or two articles, as the occasion suggested. See Walch, pp. 7-10; Hahn, pp. 68-73; Heurtley, pp. 13-17; Swainson, pp. 35-40.

First Form.

DE VIRGINIBUS VELANDIS, cap. 1.

Regula quidem fidei una omnino The Rule of Faith is altogether

est, sola, immobilis, et irreformabilis, credendi scilicet IN UNICUM DEUM OMNIPOTENTEM, mundi conditorem;

et FILIUM EJUS, JESUM CHRISTUM, natum ex Virgine Maria, crucifixum sub Pontio Pilato, tertia die resuscitatum a mortuis,

receptum in cœlis,

one, sole, immovable, and irreformable-namely, to believe IN ONE GOD ALMIGHTY, the Maker of the world; and HIS SON, JESUS CHRIST, born of the Virgin Mary,

crucified under Pontius Pilate, on the third day raised again from the dead,

received in the heavens,

sedentem nunc ad dexteram Pa- sitting now at the right hand of

the Father,

tris, venturum judicare vivos et mor- coming to judge the quick and the tuos, per carnis etiam resurrectionem. also through the resurrection of

dead,

the flesh.

Second Form.

ADV. PRAXEAM (a Patripassian Unitarian), cap. 2.

Nos vero et semper, et nunc magis, ut instructiores per Paracletum, Deductorem scilicet omnis veritatis,

But we believe always, and now more, being better instructed by the Paraclete, the Leader into all truth,

1 That is: This also belongs to the unchangeable rule of faith, that the Lord will hold general judgment after the dead are raised to life again. Neander (Tertull. p. 303) transposes etiam before per. To judge the dead also through the resurrection.' To this Tertullian adds: 'Hac lege fide: manente, cætera jam discipline et conversationis admittunt novitatem correctionis, operante scilicet et proficiente usque in finem gratia Dei' (This law of faith remaining, all other matters of discipline and conversation admit of the novelty of correction, the grace of God, namely, working and advancing to the end). The article on the Holy Ghost is here omitted.