Catholicam fidem. Fides autem Catholica hæc est ut unum Deum in Trinitate et Trinitatem in Unitate veneremur; neque confundentes personas neque substantiam separantes; alia est enim persona Patris, alia Filii, alia Spiritus Sancti; sed Patris et Filii et Spiritus Sancti una est Divinitas, æqualis gloria, coæterna majestas; Pater a nullo factus est, nec creatus nec genitus; Filius a Patre solo est; non factus, nec creatus, sed genitus; Spiritus Sanctus a Patre et Filio, non factus, nec creatus, nec genitus, sed procedens. In hac Trinitate nihil prius aut posterius, nihil majus aut minus, sed totæ tres personæ coæternæ sibi sunt et coæquales; ita ut per omnia, sicut supradictum est, et Trinitas in Unitate et Unitas in Trinitate veneranda sit. Suscipio etiam decreta Pontificum, et sex Synodos Catholicas antiquorum heroicorum virorum et præfixam ab eis regulam sincera devotione conservo. Hæc est fides nostra, etc.' -Haddan and Stubbs, Councils and Eccl. Documents, iii. 526.

(b) Confession of faith promulgated by the fourth Council of Toledo, 633 :

'Secundum divinas scripturas et doctrinam, quam a sanctis patribus accepimus, Patrem et Filium et Spiritum Sanctum unius Deitatis atque substantiæ confitemur, in personarum diversitate Trinitatem credentes, in Divinitate Unitatem prædicantes, nec personas confundimus nec substantiam separamus. Patrem a nullo factum vel genitum dicimus, Filium a Patre non factum sed genitum asserimus, Spiritum vero Sanctum nec creatum, nec genitum, sed procedentem ex Patre et Filio profitemur, ipsum autem dominum nostrum Jesum Christum Filium Dei et Creatorem omnium, ex substantia Patris ante sæcula genitum . æqualis Patri secundum Divinitatem, minor Patre

secundum humanitatem . perferens passionem et mortem pro nostra salute, non in virtute Divinitatis sed in infirmitate humanitatis, descendit ad inferos, ut sanctos, qui ibidem tenebantur, erueret, devictoque mortis imperio resurrexit; assumptus deinde in cælos venturus est in futuro ad judicium vivorum et mortuorum; cujus morte et sanguine mundati remissionem peccatorum consecuti sumus, resuscitandi ab Eo in die novissima in ea, qua nunc vivimus in carne et in ea qua resurrexit idem Dominus,

forma, percepturi ab ipso, alii pro justitiæ meritis vitam æternam, alii pro peccatis supplicii æterni sententiam. Hæc est catholica fides, hanc confessionem conservamus atque tenemus, quam quisquis firmissime custodierit perpetuam salutem habebit.' -Hahn, Bibliothek der Symbole, p. 235.

It will be noticed that there are remarkable coincidences of language between this document and both parts of the Quicunque, and that they are so close as to imply almost certain dependence of one formulary on the other. The only reasonable question is as to the side on which is the dependence; and since on other grounds the Quicunque must be dated before the seventh century, we may fairly conclude that this formulary of Toledo is indebted to it for its phraseology.

(c) Cæsarius of Arles (502-542):

:

Rogo et admoneo vos, fratres carissimi, ut quicunque vult salvus esse, fidem rectam ac catholicam discat, firmiter teneat, inviolatamque conservet. Ita ergo oportet unicuique observare ut credat Patrem, credat Filium, et credat Spiritum Sanctum. Deus Pater, Deus Filius, Deus et Spiritus Sanctus; sed tamen non tres Dii, sed unus Deus. Qualis Pater, talis Filius, talis et Spiritus Sanctus. Attamen credat unusquisque fidelis quod Filius æqualis est Patri secundum Divinitatem, et minor est Patre secundum humanitatem carnis, quam de nostro assumpsit; Spiritus vero Sanctus ab utroque procedens. Credite, ergo, carissimi,' etc.: August., Opera, vol. v.; Appendix, Serm. ccxliv.

The sermon is assigned by the Benedictine editors of S. Augustine to Cæsarius, and their conclusion is confidently adopted by modern writers, as Caspari, Kattenbusch, G. F. Arnold, and Malnory, as well as by Ommanney and Burn. Once more it should be noticed that the coincidences extend to both parts alike of the Quicunque.

(d) Avitus, Bishop of Vienne, 490-523. De Divinitate Spiritus Sancti :

'Quem nec factum legimus nec genitum nec creatum. . Sicut est proprium Spiritui Sancto a Patre Filioque procedere istud fides Catholica etiamsi renuentibus non persuaserit, in

suæ tamen disciplinæ regula non excedit.'-Migne, lix. 385, 386. See Ommanney, p. 2, where attention is drawn to the fact that Avitus is definitely quoting from some written work, as is shown by his use of the word legimus. It should also be noted that Fides Catholica is one of the earliest titles given to the Quicunque.

(e) Vincent of Lerins, c. 450. Commonitorium, cap. xiii.:— 'Ecclesia vero catholica . . . et unam Divinitatem in Trinitatis plenitudine, et Trinitatis æqualitatem in una atque eadem majestate veneratur, et unum Christum Jesum, non duos, eundemque Deum pariter atque hominem confitetur Alia est persona Patris, alia Filii, alia Spiritus Sancti. . . . Altera substantia Divinitatis, altera humanitatis; sed tamen Deitas et humanitas non alter et alter, sed unus idemque Christus, unus idemque Filius Dei, et unius ejusdemque Christi et Filii Dei una eademque persona; sicut in homine aliud caro, et aliud anima; sed unus idemque homo, anima et caro idemque Christus Deus et homo . . . idem Patri æqualis et minor; idem ex Patre ante sæcula genitus, item in sæculo ex matre generatus; perfectus Deus, perfectus homo; in Deo summa Divinitas, in homine plena humanitas .. Unus, autem, non corruptibili nescio qua Divinitatis et humanitatis confusione, sed integra et singulari quadem unitate personæ.'Migne, 1. 655.

...

unus

(f) Besides these allusions in well-known writers there is the so-called 'Trèves' or 'Colbertine' fragment, known to us from a Paris MS. (Bibl. Nat. 3836), generally dated about 730. It has often been wrongly described as a MS. of the Creed. This it certainly is not; it is a fragment of a sermon on the Creed, which, the writer says, he had discovered at Trèves. In it the author of the sermon adapts and modifies several verses of the Athanasian Creed, for the purpose of instructing his hearers in the doctrine of the Incarnation. It begins abruptly with the words of the 29th verse: 66 'Domini nostri Ihesu Christi fideliter credat," and all the verses following, down to the 39th inclusive, are thus dealt with. The text of the Creed is not followed literally and exactly. No verse is reproduced without some variation, and in some places the divergence is very great.

The 35th verse is almost passed over. Still, the resemblance between the two documents is sufficiently obvious to show beyond a possibility of doubt the close relationship between them.'-Ommanney, p. 5. The date of the Trèves MS., from which the writer copied, must have been considerably older than that of the Paris MS., in which alone it is now known to us; and it is thought that the sermon itself may belong even to the fifth century, though so early a date cannot be postulated with certainty. The following is the full text of the fragment:—

'Haec invini Treveris in uno libro scriptum. sic incipiente Domini nostri Ihesu Christi. et reliqua Domini Nostri Ihesu Christi fideliter credat. Est ergo fides recta ut credamus et confitemur quia dominus ihesus christus dei filius. Deus pariter et homo est. Deus est de substancia patris ante saecula genitus, et homo de substancia matris in saeculo natus. perfectus deus, perfectus homo ex anima rationabili et humana carne subsistens aequalis patri saecundum divinitatem minor patri saecundum humanitatem. qui licet deus sit homo non duo tamen sed unus est christus. unus autem non ex eo quod sit in carne conversa divinitas. sed quia est in deo adsumpta dignanter humanitas. unus christus est non confusione substanciae sed unitatem personae qui secundum fidem nostram passus et mortuus ad inferna discendens. et die tertia resurrexit adque ad celos ascendit. ad dexteram dei patris sedet sicut vobis in simbulo tradutum est. Inde ad judicandos vivos et mortuos credimus et speramus eum esse venturum. Ad cuius adventum erunt omnes homines sine dubio in suis corporibus resurrecturi et reddituri de factis propriis rationem ut qui bona egerunt eant in vitam aeternam qui mala in ignem aeternum. Haec est fides sancta et catholica. quam omnis homo qui ad vitam æternam pervenire desiderat scire integræ debet. et fideliter custodire.'

(g) Dom Morin has recently called attention to another document which he compares with this. It is in the Library at Colmar, MS. 39, and is apparently part of a sermon, which cites language from both parts of the Creed. Its date is the eighth century. See the Revue Bénédictine, October 1905.

NOTE G

EARLY ENGLISH AND FRENCH METRICAL VERSIONS OF

THE ATHANASIAN CREED

THE following Old English metrical version comes from the Bodleian MS. 425, and was first printed by Hickes in his Linguarum Veterum Septentrionalium Thesaurus, vol. i. p. 233. The date is said to be of the thirteenth century, c. 1240.

Who so wil be sauf to blis

Before alle thinges nede to is
That he hald with alle his miht
The heli trauthe and leve it riht
Whilk bot ilken to queme
Hole and wemles it yheme.
Withouten drede bes thet forn
Fro Godes sight in ai forlorn
Sothelic the heli trauht this isse
That o God inne thrinnesse
And thrinness in onnesse
Wurchip we the more and lesse
Ne the hodes oht mengande
Ne the stayelnes sondrande

For other hode of Father other of Son
Other of heli Gost wil with am wun.
Bot of Fadir and Son and heli Goste
On is Godes toningue that is moste
Heven blis is til am thre

Bi on in mikelhede to be

Whilk the Fader whilk the Son

Whilk heli Gost wil with am wun
Unshapen Fader unshapen Son is
Unshapen heli Goste in blis
Mikel Father mikel Son ai
Mekel heli Goste niht and dai.
Ai lastand Fadir ai lastand Son
Ai lastand heli be uton