that the creed contained the faith of the apostles, not that the ipsissima verba were due to them. In process of time the belief arose that the words, as well as the substance, came from the apostles, and finally the medieval legend took definite form and shape, and was unhesitatingly received throughout the whole of the Western Church until the Reformation in the sixteenth century. A third explanation of the name has been suggested. The creed, as we have seen, was the creed of the Roman Church. This was the only Church in the West which was founded by an apostle, and was emphatically termed "the Apostolic See" (Sedes Apostolica). Hence the creed, as being that of the Apostolic See, was termed the Apostolic Creed. This view is certainly a possible one, but it is believed that one or other of the two former explanations of the origin of the name is more probable.

Subjoined is the text of the creed in the original Latin, as formerly used in this country.1

SYMBOLUM APOSTOLORUM.

Descendit ad

Credo in Deum Patrem Omnipotentem, Creatorem cœli et terræ. Et in Jesum Christum Filium Ejus unicum Dominum nostrum. Qui conceptus est de Spiritu Sancto, natus ex Maria Virgine. Passus sub Pontio Pylato, crucifixus mortuus et sepultus. inferna:2 tertia die resurrexit a mortuis. cœlos: sedet ad dexteram Dei Patris Inde venturus est judicare vivos et mortuos. Spiritum Sanctum; sanctam ecclesiam

Ascendit ad omnipotentis. Credo in Catholicam.

1 Brevarium ad usum Sarum (Cambridge reprint of the edition of 1531), Psalterium, col. 2.

2 The Roman Breviary, like the Bangor Antiphonary, and most later MSS. has inferos.

Remissionem peccatorum

Sanctorum Communionem. Remissionem

Carnis resurrectionem.

Vitam æternam. Amen.1

III. The Nicene Creed.

In tracing out the history of the (so-called) Nicene Creed, the starting-point must be the Council of Nicæa, in the year 325.

Eusebius of Cæsarea, in writing an account of the proceedings to his flock shortly afterwards,2 states that he himself proposed to the Council the creed of his own Church of Cæsarea, which he had received from the bishops who preceded him, and which he had professed at his baptism. It ran as follows:

"We believe in One God, the Father Almighty, Maker of all things visible and invisible;

"And in One Lord Jesus Christ, the Word of God, God of God, Light of Light, Life of Life, the Only Begotten Son, the Firstborn of all creation; begotten of God the Father before all worlds; by whom also all

1 Much has been written in recent years upon the creeds in general, and more especially upon the Apostles' Creed. The works of Lumby (1873) and Swainson (1875) are frequently referred to in the notes. Besides these, the collections of Heurtley (Harmonia Symbolica, 1858) and Hahn (Bibliothek der Symbole, ed. 3, 1897) will be found most valuable, as well as the great work of Caspari (Quellen zur Geschichte des Taufsymbols, 1870– 1875; and Alte und Neue Quellen, 1879) and Mr. A. E. Burn's Introduction to the Creeds, 1899. On the Apostles' Creed, reference may be made to Dr. Swete's volume, The Apostles' Creed: its Relation to Primitive Christianity (ed. 3, 1899), in which Harnack's pamphlet, Das apostolische Glaubensbekenntniss (1892) (translated into English in the Nineteenth Century, July 1893), is well answered. Other recent studies of the same creed from different points of view are the following: Beiträge zur Geschichte des altkirchlichen Taufsymbols, D. F. Kattenbusch (1892); Das apostolische Symbolum, T. Zahn (1893, Eng. tr. 1899); Das apostolische Symbol, Kattenbusch (1897-1900); Das apostolische Glaubensbekenntniss, C. Blume, S.J. (1893); Das apostolische Glaubensbekenntniss, C. Baeumer, O.S.B. (1893); The Apostles' Creed, A. Harnack (Eng. tr. 1901); Das Taufsymbolum der alten Kirche, B. Dörholt (1898); and cf. Dr. Sanday in the Journal of Theological Studies, vols. i. and iii.

Socrates, H. E. I. viii.

things were made; who for our salvation was incarnate, and lived among men, and suffered, and rose again the third day, and ascended to the Father, and shall come again in glory to judge the quick and dead.

"We believe also in One Holy Ghost."1

This creed, Eusebius tells us, was received without opposition. So far as it went, it was perfectly orthodox, and no objection could be taken to it. Only it did not express with quite sufficient clearness the great doctrine of our Lord's eternal divinity, which it was found necessary to guard against Arianism. It was therefore proposed that the crucial term, Homoousios, should be inserted in it. This was agreed to; and, finally, the following creed, which was evidently based on that proposed by Eusebius, was adopted and promulgated by the Council.

"We believe in One God, the Father Almighty, Maker of all things visible and invisible;

"And in one Lord, Jesus Christ, the Son of God, Only-Begotten of the Father-that is, of the Substance of the Father-God of God, Light of Light, Very God of Very God; Begotten, not made, Being of one substance

1 Πιστεύομεν εἰς ἕνα Θεὸν πατέρα παντοκράτορα, τὸν τῶν ἁπάντων ὁρατῶν τε καὶ ἀοράτων ποιητήν· καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστὸν, τὸν τοῦ Θεοῦ Λόγον, Θεὸν ἐκ Θεοῦ, φῶς ἐκ φωτός, ζωὴν ἐκ ζωῆς, υἱὸν μονογενῆ, πρωτότοκον πάσης κτίσεως, πρὸ πάντων τῶν αἰώνων ἐκ τοῦ Θεοῦ πατρὸς γεγεννημένον· δι' οὗ καὶ ἐγένετο τὰ πάντα, τὸν διὰ τὴν ἡμετέραν σωτηρίαν σαρκωθέντα καὶ ἐν ἀνθρώποις πολιτευσάμενον· καὶ παθόντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ· καὶ ἀνελθόντα πρὸς τὸν πατέρα· καὶ ἥξοντα πάλιν ἐν δόξῃ κρῖναι ζῶντας καὶ νεκρούς· πιστεύομεν καὶ εἰς ἐν πνεῦμα ἅγιον. It is curious that this creed ends so abruptly, and the probability is that Eusebius only quoted so much of the baptismal creed as was necessary for his purpose. Other early creeds always have the third division more fully developed, e.g., the creed of Arius himself (Hahn, p. 255); of Antioch (ibid. pp. 141, 142) ; of the Apostolic Constitutions (p. 139); and that of the Council of Antioch of 341 (p. 183). It is impossible that the Baptismal Creed of Cæsarea can really have ended with the words, "We believe also in one Holy Ghost."

with the Father; by whom all things were made, both that are in heaven and that are in earth; who for us men, and for our salvation, came down, and was incarnate, and was made man; suffered, and rose again the third day; ascended into heaven; is coming to judge the quick and dead. And in the Holy Ghost.” 1

The clauses in italics are those which are also found in the creed of Eusebius, so that the amount of agreement between the two can easily be perceived. It will be seen that the fathers at Nicea did a good deal more than merely insert the one important term Homoousios. As a matter of fact they framed a new creed on the basis of the creed of Cæsarea-new in phraseology, but, as was shown above, in connection with the Second Article, not new in doctrine.

This creed, however, which was thus framed at Nicæa, is by no means verbally identical with that in use among us, which bears the name of the Nicene Creed. When or by whom, the additional clauses were inserted, and the alterations made whereby the creed assumed its present form, it is difficult, if not impossible, to decide with certainty. But it must have been about the middle of the fourth century. The grounds on which this conclusion rests are two. (1) The enlarged creed

1 Πιστεύομεν εἰς ἕνα Θεὸν πατέρα παντοκράτορα, πάντων ὁρατῶν τε καὶ ἀοράτ των ποιητήν· καὶ εἰς ἕνα κύριον Ἰησοῦν χριστὸν τὸν υἱὸν τοῦ Θεοῦ, γεννηθέντα ἐκ τοῦ πατρὸς, μονογενῆ—τουτέστιν ἐκ τῆς οὐσίας τοῦ πατρός· Θεὸν ἐκ Θεοῦ· φῶς ἐκ φωτός· Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ· γεννηθέντα οὐ ποιηθέντα· ὁμοούσιον τῷ πατρί· δι ̓ οὗ τὰ πάντα ἐγένετο, τά τε ἐν τῷ οὐρανῷ καὶ τὰ ἐν τῇ γῇ. τὸν δι ̓ ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα καὶ σαρκωθέντα, ἐνανθρωπήσαντα, παθόντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ· ἀνελθόντα εἰς τοὺς οὐρανούς· ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς· καὶ εἰς τὸ πνεῦμα τὸ ἅγιον. Το these were appended these anathemas: Τοὺς δὲ λέγοντας, ἦν ποτὲ ὅτε οὐκ ἦν, ἢ οὐκ ἦν πρὶν γεννηθῆναι, ἢ ἐξ οὐκ ὄντων ἐγένετο, ἢ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκοντας εἶναι, ἢ κτιστὸν ἢ τρεπτὸν ἢ ἀλλοιωτὸν τὸν υἱὸν τοῦ Θεοῦ, τούτους ἀναθεματίζει ἡ καθολικὴ καὶ ἀποστολικὴ τοῦ Θεοῦ ἐκκλησία—Socrates, H. E. I. viii.

familiar to us (without the Filioque) is first met with in a work of Epiphanius, Bishop of Salamis, which was written in the year 373 or 374.

the following form:

It is there given in

"We believe in one God, the Father Almighty, Maker of heaven and earth, and1 of all things visible and invisible.

"And in One Lord Jesus Christ, the Only-Begotten Son of God, Begotten of His Father before all worlds—that is of the Substance of the Father-Light of Light, Very God of Very God, Begotten not made, Being of one substance with the Father; By whom all things were made, both that are in heaven and that are in earth; who for us men and for our salvation came down from heaven, and was incarnate of the Holy Ghost and the Virgin Mary, and was made man; and was crucified for us under Pontius Pilate, and suffered, and was buried, and rose again the third day, according to the Scriptures, and ascended into heaven, and sitteth at the right hand of the Father, and is coming again with glory to judge the quick and dead; whose kingdom shall have no end. And in the Holy Ghost, the Lord and Life-giver, who proceedeth from the Father, who with the Father and the Son together is worshipped and glorified, who spake by the prophets: in one Holy Catholic and Apostolic Church. one Baptism for the remission of sins. resurrection of the dead, and the life of the world to come. Amen." 2

We acknowledge
We look for the

1 The clauses in italics are the new ones not found in the true creed of Nicæa.

2 Πιστεύομεν εἰς ἕνα Θεὸν πατέρα παντοκράτορα, ποιητὴν οὐρανοῦ τε καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων. Καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστὸν, τὸν υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων, τουτέστιν ἐκ τῆς οὐσίας τοῦ πατρὸς, φῶς ἐκ φωτός· Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ· γεννηθέντα οὐ ποιηθέντα· ὁμοούσιον τῷ πατρί· δι ̓ οὗ τὰ πάντα ἐγένετο, τά τε ἐν τοῖς οὐρανοῖς καὶ τὰ ἐν τῇ γῇ τὸν δι ̓ ἡμᾶς τοὺς ἀνθρώπους