καὶ ἐκ τοῦ Υἱοῦ λαμβανόμενον καὶ and received [receiving] from the Son, and believed.

πιστευόμενον. Πιστεύομεν εἰς μίαν καθολικὴν καὶ We believe in one Catholic and ἀποστολικὴν ἐκκλησίαν,

καὶ εἰς ἓν βάπτισμα μετανοίας,

καὶ εἰς ἀνάστασιν νεκρῶν,

Apostolic Church;

and in one baptism of repentance;

and in the resurrection of the dead;

καὶ κρίσιν δικαίαν ψυχῶν καὶ σω- and in a righteous judgment of

μάτων,

καὶ εἰς βασιλείαν οὐρανῶν,

καὶ εἰς ζωὴν αἰώνιον.

the souls and bodies;

and in the kingdom of heaven; and in life everlasting.

6

Τοὺς δὲ λέγοντας, ὅτι ἦν ποτὲ But those who say, 'There was ὅτε οὐκ ἦν ὁ Υἱὸς ἢ τὸ Πνεῦμα τὸ a time when the Son or the Holy ̔́Αγιον, ἢ ὅτι ἐξ οὐκ ὄντων ἐγένετο, Ghost was not, or, He was made ἢ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας, of nothing, or of a different subφάσκοντας εἶναι τρεπτὸν ἢ ἀλλοιω- stance or essence, saying the Son τὸν τὸν Υἱὸν τοῦ Θεοῦ ἢ τὸ ̔́Αγιον of God or the Holy Ghost is changeΠνεῦμα, τούτους ἀναθεματίζει ἡ κα- able or variable, these the Catholic θολικὴ καὶ ἡ ἀποστολικὴ ἐκκλησία, and Apostolic Church, your and our ἡ μήτηρ ὑμῶν τε καὶ ἡμῶν. Καὶ mother, anathematizes. And again, παλὶν ἀναθεματίζομεν τοὺς μὴ ὁμο- we anathematize those who will not λογοῦντας ἀνάστασιν νεκρῶν, καὶ confess the resurrection of the dead, πάσας τὰς αἱρέσεις τὰς μὴ ἐκ ταύτης and all the heresies which are not τῆς ὀρθῆς πίστεως οὔσας. of this, the right faith.

NOTE. This creed has a striking resemblance to the 'Interpretation of the [Nicene] Symbol (Ερμηνεία εἰς τὸ σύμβολον), 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 Έκθεσις πίστεως (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 'Ερμηνεία.

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.

1 The codices read λαμβανόμενον and λαμβάνοντα. Caspari (Vol. I. p. 5) conjectures λαμβάνον with reference to John xvi. 14, ἐκ τοῦ ἐμοῦ λήμψεται, and Ancor. c. 7; Pan, har. 74, c. 1, where Epiphanius uses λαμβάνον.

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.

The following creed from the Constitutiones Apostolicæ (a compilation of several generations) belongs to the Eastern family, and resembles closely the longer formula of Cyril of Jerusalem (p. 31), with some original clauses on the Holy Spirit. It originated probably in Antioch about the middle of the fourth century, though some trace it as far back as 280. It was used as a baptismal confession; hence βαπτίζομαι after πιστεύω, and again before The Holy Spirit, that is, the Paraclete, who wrought in all the saints from the beginning of the world, at last was sent to the Apostles from the Father, according to the promise of our Lord and Saviour Jesus Christ, and after the Apostles to all believers in the holy Catholic Church.'

Πιστεύω καὶ βαπτίζομαι εἰς ἕνα ἀγέννητον μόνον ἀληθινὸν Θεὸν παντοκράτορα, τὸν Πατέρα τοῦ Χριστοῦ, κτίστην καὶ δημιουργὸν τῶν ἁπάντ των, ἐξ οὗ τὰ πάντα·

Καὶ εἰς τὸν Κύριον Ἰησοῦν τὸν Χριστὸν, τὸν μονογενῆ αὐτοῦ Υἱὸν, τὸν πρωτότοκον πάσης κτίσεως, τὸν πρὸ αἰώνων εὐδοκίᾳ τοῦ Πατρὸς γεννηθέντα [οὐ κτισθέντα], δι' οὗ τὰ πάντα ἐγένετο τὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς, ὁρατά τε καὶ ἀόρατα· τὸν ἐπ ̓ ἐσχάτων ἡμερῶν κατελθόντα ἐξ οὐρα νῶν, καὶ σάρκα ἀναλαβόντα, καὶ ἐκ τῆς ἁγίας παρθένου Μαρίας γεννηθέντα, καὶ πολιτευσάμενον ὁσίως κατὰ τοὺς νόμους τοῦ Θεοῦ καὶ Πατρὸς αὐτοῦ, καὶ σταυρωθέντα ἐπὶ Ποντίου Πιλάτου, καὶ ἀποθανόντα ὑπὲρ ἡμῶν, καὶ ἀναστάντα ἐκ νεκρῶν μετὰ τὸ παθεῖν τῇ τρίτῃ ἡμέρᾳ, καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς, καὶ καθεσθέντα ἐν δεξιᾷ τοῦ Πατρὸς, καὶ πάλιν ἐρχόμενον ἐπὶ συντελείᾳ τοῦ αἰῶνος μετὰ δόξης, κρῖναι ζῶντας καὶ νεκρούς, οὗ τῆς βασιλείας οὐκ ἔσται τέλος·

Βαπτίζομαι καὶ εἰς τὸ Πνεῦμα τὸ ̔́Αγιον, τουτέστι τὸν Παράκλητον, τὸ ἐνεργῆσαν ἐν πᾶσιν τοῖς ἀπ' αἰῶνος ἁγίοις, ὕστερον δὲ ἀποσταλὲν καὶ τοῖς ἀποστόλοις παρὰ τοῦ Πατρὸς, κατὰ τὴν ἐπαγγελίαν τοῦ Σωτῆρος ἡμῶν, Κυρίου Ἰησοῦ Χριστοῦ, καὶ μετὰ τοὺς ἀπόστολους δὲ πᾶσι τοῖς πιστεύου σιν ἐν τῇ ἁγίᾳ καθολικῇ ἐκκλησίᾳ· εἰς σαρκὸς ἀνάστασιν, καὶ εἰς ἄφεσιν ἁμαρτιῶν, καὶ εἰς βασιλείαν οὐρανῶν, καὶ εἰς ζωὴν τοῦ μέλλοντος αἰῶ

νος.

VOL. II. —D

COMPARATIVE TABLE OF THE ANTE-NICENE RULES OF FAITH,

AS RELATED TO THE APOSTLES' CREED AND THE NICENE CREED.

1 The Roman Creed, according to Rufinus (390), ends with carnir resurrectionem; but the Greek version of the Roman Creed by Marcellus (341), with air.