pressly condemned in the first Canon of the Council. For these reasons it is altogether probable that the Council approved this form as essentially the Nicene Creed.

On the other hand, there is no clear reference to the Apollinarian heresy in the Constantinopolitan; and it seems improbable that the Council would have made additions to the Creed without statements excluding it, such as we find in the Athanasian Creed. It may be, however, that the Council did not consider the Apollinarian heresy, which opened up the great Christological problem, as so serious at this time as it became later in the Church.

However the mystery may be explained, it is evident that the Constantinopolitan Creed, so called, is based on the revised Creed of Jerusalem as given by Epiphanius; and that that Creed is a combination of the Nicene Creed and an older baptismal Creed, resembling the Old Roman Creed.

This Creed was recognized by the Council of Chalcedon as the Symbol of the one hundred and fifty of Constantinople, and was given by the Council of Chalcedon œcumenical authority; and so, being an expansion of the Nicene Creed and containing many more primitive statements not in the Nicene Creed, it has taken its place as the oecumenical form of the Nicene Creed.

The received form of the Western Church differs from the Constantinopolitan chiefly in the clause, "and the Son," added to the doctrine of the Procession of the Spirit from the Father; and in the res

toration of the clause, "God of God." Both of these appear in the Creed for the first time as recited by the Council of Toledo in 589; though both are found in earlier documents. The latter came in from the original Nicene Creed, the former probably from the so-called Athanasian Creed.

The original Nicene Creed and the later form of the Constantinopolitan are given below, the differences of the latter being indicated by italics. Later additions are in small capitals; omissions from the original Creed are in parentheses.

THE NICENE CREED

We believe

I. 1. In one God, the Father Almighty, maker of heaven and earth and of all things visible and invisible;

II. 2. And in one Lord Jesus Christ, the Son of God, begotten of the Father before all worlds, the only begotten (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 with the Father, by whom all things were made (both in heaven and on earth).

3. Who for us men, and for our salvation, came down from heaven and was incarnate by the Holy Ghost of the Virgin Mary, and was made man,

4. HE WAS crucified for us under Pontius Pilate and suffered and was buried

5. And the third day (risen) HE ROSE AGAIN according to the Scriptures

6. And ascended into heaven,

7. And sitteth on the right hand of the Father,

8. FROM THENCE HE SHALL COME (and coming again) with glory, to judge the quick and the dead; whose kingdom shall have no end;

III. 9. And in the Holy Ghost, the Lord, the Giver of Life, who proceedeth from the Father AND THEe Son, who with the Father and the Son together is worshipped and glorified, who spake by the prophets;

IO. AND in one Holy Catholic and Apostolic Church. II. We acknowledge

one baptism for the remission of sins.

12. We look for

the resurrection of the dead and the life of the world to

come.

CHAPTER II

MAKER OF ALL THINGS, VISIBLE AND INVISIBLE

THE Nicene Creed is like the Apostles' Creed in its Trinitarian basis, the first part giving the doctrine of God the Father, the second of the Son, the third of the divine Spirit.

I. The original Nicene form was: We believe in one God the Father Almighty, Maker of all things visible and invisible. This was derived from the Creed of Cæsarea with slight changes. The Constantinopolitan inserts in the second clause after Maker, of heaven and earth. This is in accordance with the Creed of Jerusalem. The final Western form is the same: Maker of heaven and earth, and of all things visible and invisible.

The first part of this article has already been sufficiently considered in connection with the Apostles' Creed. The second part, giving the doctrine of creation, has also been considered with the phrase introduced into the Apostles' Creed: Maker of heaven and earth. But the earlier Nicene form, of all things visible and invisible, has still to be considered.

This is Eastern in character. The emphasis is on invisible things, such as angels, and the invisible world where the angels dwell, good and bad, and whither the dead depart; as well as on the visible things of heaven and earth. It is based on Col. 116: