The Athanasian Creed
This creed is named after Athanasius (293-373 A.D.),
the champion of orthodoxy against Arian attacks on the doctrine of the
Trinity. Although Athanasius did not write this Creed and
it is improperly named after him, the name persists because until the
seventeenth century it was commonly ascribed to him. Another name for it is
the Symbol Quicunque, this being its opening word in the Latin original. Its
author is unknown, but in its present form it probably does not date back
farther than the sixth century. It is not from Greek Eastern, but from
Latin Western origin, and is not recognized by the Greek Church today.
Apart from the opening and closing sentences, this symbol consists of two
parts, the first setting forth the orthodox doctrine of the Trinity (3-28),
and the second dealing chiefly with the incarnation and the two natures
doctrine (29-43). This Creed, though more explicit and advanced than
the Apostles' and the Nicene Creeds, cannot be said to possess the
simplicity, spontaneity, and majesty of these. For centuries it has
been the custom of the Roman and Anglican Churches to chant this Creed in
public worship on certain solemn occasions.
(1) Whosoever will be saved,
before all things it is necessary that we hold the catholic faith;
(2) Which faith except every one do keep whole and
undefiled without doubt shall perish everlastingly.
(3) And the catholic faith is this: That we worship
one God in Trinity, and Trinity in unity;
(4) Neither confounding the persons, nor dividing
the substance.
(5) For there is one person of the Father, another
of the Son, and another of the Holy Spirit.
(6) But the Godhead of the Father, of the Son, and
of the Holy Spirit is all one, the glory equal, the majesty co-eternal.
(7) Such as the Father is, such is the Son,
and such is the Holy Spirit.
(8) The Father uncreate, the Son uncreate, and
the Holy Spirit uncreate.
(9) The Father incomprehensible, the Son
incomprehensible, the Holy Spirit incomprehensible.
(10) The Father eternal, the Son eternal, the Holy
Spirit eternal.
(11) And yet there are not three eternals; but one
eternal.
(12) And also there are not three uncreated nor
three incomprehensibles; but one uncreated and one incomprehensible.
(13) So likewise the Father is almighty, the Son
almighty, and the Holy Spirit almighty;
(14) Yet there are not three almighties, but one
almighty.
(15) So the Father is God, the Son is God, and the
Holy Spirit is God;
(16) And yet they are not three Gods; but one God.
(17) So likewise the Father is Lord, the Son Lord,
and the Holy Spirit Lord;
(18) And yet they are not three Lords; but one
Lord.
(19) For like as we are compelled by the Christian
verity to acknowledge each person by himself to be God and Lord;
(20) So we are forbidden by the catholic religion to
say: There are three Gods or three Lords.
(21) The Father is made of none, neither created nor
begotten.
(22) The Son is of the Father alone; not made nor
created, but begotten.
(23) The Holy Spirit is of the Father and of the
Son; neither made, created, nor begotten, but proceeding.
(24) So there is one Father, not three Fathers; one
Son, not three Sons; one Holy Spirit, not three Holy Spirits.
(25) And in this Trinity none is afore, or after
another; none is greater, or less than another.
(26) But the whole the three persons are co-eternal
and co-equal.
(27) So that in all things, as aforesaid, the Unity
in Trinity and the Trinity in Unity is to be worshipped.
(28) He therefore that will be saved must think thus
of the Trinity.
(29) Furthermore it is necessary to
everlasting salvation that he also believe rightly in the incarnation of our
Lord Jesus Christ.
(30) For the right faith is that we believe and
confess that our Lord Jesus Christ, the Son of God, is God and man.
(31) God of the substance of the Father,
begotten before the worlds; and man of the substance of His mother,
born in the world.
(32) Perfect God and perfect man, of a reasonable
soul and human flesh subsisting.
(33) Equal to the Father as touching His godhead,
and inferior to the Father as touching His manhood.
(34) Who, although he is God and man, yet He is not
two, but one Christ.
(35) One, not by conversion of the Godhead into
flesh, but by taking of the manhood into Godhead.
(36) One altogether, not by confusion of substance,
but by unity of person.
(37) For the reasonable soul and flesh is one man,
so God and man is one Christ;
(38) Who suffered for our salvation, descended into
hell, rose again the third day from the dead;
(39) He ascended into heaven, He sitteth on the
right hand of the Father, God Almighty;
(40) From thence He shall come to judge the living
and the dead.
(41) At whose coming all men shall rise again with
their bodies;
(42) And shall give account of their own works.
(43) And they that have done good shall go into life
everlasting, and they that have done evil into everlasting fire.
(44) This is the catholic faith, which except a man
believe faithfully, he cannot be saved.