Ffoulkes. The Athanasian Creed. 1871.

RRirHAA^V^^- LKE LIBRARY
BRIGHAM YOFJNG UNIVER^JITV

PROVO. UTAH ^^^
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ATHANASIAN CREED
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'
or teach others another faith,' should be deposed, if bishops or ecclesiastics

'
monks or laymen, aju&them&iiaed.'"— Western Daily Mercury.

:
1 I
I
g* THE
ATHANASIAN CREED:
BY WHOM WRITTEN
AND
BY WHOM PUBLISHED;
WITH OTHER
ENQUIRIES ON CREEDS IN GENERAL,
BY
THE REV. E. S. FFOULKES, B.D.

LATE FELLOW AND TUTOR OF JESUS COLLEGE, OXFORD ;
AUTHOR OF " Christendom's divisions," etc.
LONDON
J.T. HAYES, LYALL PLACE, EATON SQUARE;
& 4, HENRIETTA STREET, COVENT GARDEN.
1$?/.
:
V UviXvÂ, v/[. 3. (3>^
LONDON
SWIFT AND CO.,REGENT PRESS, KING STREET,
REGENT STREET, W.
/./
BRIGHAM YOUNG
UWVER JtV
PROVO, UTAH ^'
TO
BARTLE I. L. FRERE, ESQ.

IN GRATEFUL ACKNOWLEDGMENT
OF NEVER-TO-BE REPAID KINDNESS,
THIS WORK IS INSCRIBED,
BUT WITHOUT COMMITTING HIM TO ITS CONTENTS,
WITH THE BEST WISHES AND REGARDS

OF
THE AUTHOR
CONTENTS.
PAGE
Preface i
Chapter I.
The Exposition of the Creed by Rufinus ii
II.
The Roman Creed 8i
III.
From Creeds Variable to Creeds Fixed

AND Uniform 134
IV.
The Age, Aim, and Authorship of the

Athanasian Creed .... 189
V.
The Athanasian Creed a Compilation, not

AN Original Work .... 278
VI.
Concluding Remarks 351

—
PREFACE.
Three or four years ago I ventured to

illustrate some general remarks on the
rupture between the Latin and Greek
Churches, by reference to the Athanasian
Creed, as follows :
" Whether from wilfulness, or from

sheer ignorance, whether to give colour
to their separation from the Greek Em-
pire, or to gratify the passion for my-
thology, that even Christianity cannot
eradicate from the heart of man, there
can be no doubt but that one of the prin-
cipal occupations of men of letters in the
West, contemporary with Charlemagne,
must have been to fabricate documents
under fictitious names, and multiply pseu-
B
2 PREFACE.
donymous compositions on every subject

of public interest at that date. According
to the absence or presence of malicious
motives in the minds of those v^ho
framed them, legends or lies wôuld be
their proper name. But as the effect
which they were designed to have was
decidedly practical, so it has been far
more pestiferous, we may be allowed to
hope, than any of their most ardent vo-
taries could have intended. There was
an air of positiveness, assurance, and me-
nace about them highly characteristic ot
the autocrat, and powerfully ministering
to the naturally domineering propensities
of the Latin mind, that stood out in
marked contrast to the genuine freedom
and philanthropy of the Gospel, and to
the hitherto large and free spirit of the
Church. To instance the most perfect
specimen of the kind in all other respects,
the Athanasian Creed : claiming at least
equal antiquity with the Nicene, besides

identity with it as regards doctrine. The
:
PREFACE. 3
Nicene Fathers having set forth the faith

of the Church in terms taken from Scrip-
ture, with one exception, end by ana-
thematising the maintainers of certain
errors, which are carefully specified
'
Those who was a time
say there
when the Son of God was not, or that
He was not before He was begotten, or
that He was begotten after the manner
of a creature '
—and so forth, but only
those —only those are anathematised who
had actually transgressed. How different
the tenor of the Athanasian Creed, which,
after setting forth the faith of the Church,
reasoned out with extraordinary precision,
but couched in anything but Scriptural
language, finishes with the sweeping sen-
tence :
'
This is the Catholic faith, which,
except a man believe faithfully ^ he can-
not be saved^ While the Church in
Council is content in denouncing a spe-
cific class of persons obstinately main-
taining errors opposed to the leading
articles of her public creed, a private
B 2
4 PREFACE.
doctor is made to pronounce the salva-

tion of all impossible, who are not faith-
ful believers in every single particular of
his own dogmatic statement. Whether
the Alhanasian Creed itself set the fashion,
or was drawn up to suit a fashion already
set, the resemblance between it and the
known formularies of the age of Charle-
magne is, to say the least, very striking.
This is the Catholic faith,' says Charle-
magne of paraphrased by him-
the creed
self^ '
which every one keeping whole and
undefiled will have everlasting life.' And
Leo III., in the profession attributed to
him, but in any case submitted to
Charlemagne before it was published:
* He that believes not according to this
right faith is damned by the Catholic and
Apostolic Church.' " *
In a former chapter, I had shown con-

clusively, that "/;/ point of fact'''' the
* ''
Christendom's Divisions," Part II., c. x. pp.
553-4-
:
PREFACE. 5
Athanasian Creed was first used for con-

troversial purposes against the Greeks
and that the efFect of it had been to set
up a fictitious antiquity for Latin doc-

trine, analogous to what had been set up
through the False Decretals for Latin dis-
cipline.* On its authorship, having only
conjecture to put forward at that time, I
forebore to speculate; but resolved to
take the earliest opportunity that offered

of coming to a sound conclusion. This
has been commenced and laid aside again
and again, on the plan of making an

independent search : a task rendered in-
finitely less formidable than it used to be,
by the judicious arrangements of the
Reading Room in the British Museum,
where the invaluable Patristic Series of
Abbe Migne, comprising almost every
line that has ever been printed of ecclesi-
'•'
Chap, viii., pp. 429-30.
b PREFACE.
astlcal literature from the first to the

middle of the thirteenth century, has been
placed within easy access of every reader,
so that it would be unpardonable for any
such in future to be content to quote
second-hand, instead of going to the ori-
ginals for themselves. Had I read Water-
land and other moderns on the Atha-
nasian Creed at the beginning instead of
at the end of my inquiry, I should have
probably given up in despair a problem
that had baffled so many wiser heads
than my own : or from looking at its
various surroundings through their spec-

tacles, made no real progress beyond them
in detecting its clue. Even now the
number of accepted conclusions that I
must challenge before my own is reached

appals me. Still was it not in this
way precisely that they came to theirs ?
When Voss published his celebrated trea-

tise " On the Three Creeds," he was aghast
;
PREFACE. 7
at his own boldness in maintaining that the

Athanasian Creed had not been written
by S. Athanasius, or by a Greek at all
and that the Apostles' Creed could not

have been possibly composed by the
Apostles. Both statements fell upon
Western Christendom like a thunder-
clap ; and were regarded as little short
of sacrilege by the majority; few ven-

tured to give them a hearing, still fewer
to accept them publicly.* Now, there is
not a learned man in any communion
" Comber testifies to the prevailing opinion, in

spite of all that Ussher had written in support of
Voss — " All which hath prevailed with the sober
and learned men of these ages, whether Roman or
Reformed, Lutheran or Calvinistical, to assent to
his truth, as may be seen in the writings of many
Roman doctors ; and in the works of M. Luther,
of Calvin, Beza, P. Martyr, and BuUinger ; as also
in Confessions and Articles of the
the public
Churches of England, Saxony, France, Bohemia,
etc., this Creed is asserted to be the Apostles' own
composition." —
" Companion to the Temple,"
Part L, c. 17.
8 PREFACE.
who would dispute them. In the Cate-

chism of the Council of Trent, to be sure,
which the Roman clergy must teach as
gospel to this day, the old story that the
Apostles, under inspiration of the Holy
Ghost, arranged the creed called after
them " in twelve articles," is told at
length ;
* and in the rubrics of the Eng-
lish Prayer Book directions are given for
the use of " the Apostles' Creed," and of

the " Creed of S. Athanasius," as though
both had been called by their right
names; still all educated Roman Catho-

lics, as well as Anglicans, have long been
too well informed not to know that the
supposed authorship of both has been
utterly exploded ; and that neither, in
reality, was composed as its name would

imply.
By vfhom they were composed, indeed,
" Part I., c. I.

PREFACE. 9
is a further problem which has not yet

been solved ; and it is just here that the
labours of Voss and others require to be

supplemented, or even revised. For they
left standing, or rather they acquiesced
in, several positions as untenable as those
which they overthrew — among them
these two particularly: i. That the creed
known to us as the Apostles' Creed was,
in reality, that of the Roman Church;
and 2. That the distinctive name which
it now bears was given to it at a very
early period. They had positively no
ground for either position, but what was
supposed to be contained in a well-known
" Exposition " of this creed, supposed lat-
terly to have been written by Rufinus,

a presbyter of Aquileia, a town in north
Italy, towards A.D. 400.

There are two suppositions here :
I . What Rufinus was supposed to have

written ; and
O
I PREFACE.
2. What was supposed to be contained

in it.
I shall hope to throw some light upon

both in my first chapter.
(
II )
CHAPTER I.
ON THE EXPOSITION OF THE CREED BY

RUFINUS.
RuFiNUS ToRANUS, or Tyrannius, as

he was surnamed, is said to have been a
native of Concordia, a town of North Italy,
near Aquilela, then the capital of Istria,
at the head of the Adriatic, on the north-

east. And neither his personal character,
nor his travels, ought to be quite passed
over in any critical examination of his
writings. The year of his birth is un-
certain ; but he was baptized at Aquileia,
as he tells us in the fifth chapter of the
first book of his " Apology," after having
spent thirty years there in a monastery,
;
12 ON THE EXPOSITION
and been instructed in the faith and creed

previously to receiving baptism by a
deacon of the church there, named Euse-
bius. A.D. 371 is generally supposed to
have been the date of his baptism ; and
soon afterwards he started, in company
with a Roman lady named Melania, who
from that time seems to have been his
travelling companion through life, for
Egypt, where he spent six years, off and
on, among the monks of Nitria. Then
quitting Egypt for Palestine, he fixed
his head-quarters for twenty years or
more in a convent on Mount Olives, and
so became intimate with John, Bishop of
Jerusalem, by whom he was ordained
presbyter, and with whom he sided
against SS. Epiphanius and Jerome, in
their hot controversy respecting the works
of Origen, in which all shocked Chris-
tendom equally by their intemperate
language, perhaps he most of all. A.D.
397, he re-visited Italy, and spent some

time at Rome, adding fuel to the flame
3
OF THE CREED BY RUFINUS. 1
and being in the end severely reprimanded,

if not excommunicated as a heretic, in
consequence, by Pope Anastasius. This

induced him to keep quiet at Aquileia
for the next ten years, notwithstanding
its siege by the Goths ; and when, A.D.
41 1, he next set out on his travels, it was
to die in Sicily. Rufinus so far profited
by become thoroughly
his travels as to
conversant with the Greek language,
which he might never have learnt so well
at home and his translations from Greek
;
into Latin were most extensive, though

exhibiting nothing of the conscientious
exactness of his once friend and near
neighbour, S. Jerome. Among them were
the " Antiquities and Wars of the Jews,"
by Josephus ; several of the works of
Origen ; several of the then reputed works
of S. Clement of Rome and the ten books ;
of " Ecclesiastical History," by Eusebius,

which he supplemented by two of his
own. Of these last, Socrates, the historian,
says that he had followed them implicitly.
till he had discovered how many mistakes

they contained.* And of his translations
generally, Cave says vîth great truth :
" It cannot be denied that Rufinus in

translating the wôrks of others, acted for
the most part in bad faith, by changing,
mutilating, and adding to that extent as
to make them appear originals rather
than composed by others, so that nobody
can divine with which parts
certainty
are by him, and which by their real
authors."f
Aquileia, the whose Church
city to
Rufinus was attached, had a history of
its own likewise. It was situated, as has
been said, at the head of the Adriatic,

about a dozen miles from the sea, with
which it communicated by rivers, and
in becoming a Roman colony, B.C. i8o,
was designed to be the bulwark of Italy
against the barbarous tribes of Illyria and
Pannonia to the north-east. Strongly
fortified against these, but with increased
- Hist. II. I. I Hist. Lit. I. v.
J
OF THE CREED BY RUFINUS. I
security, therefore, for commerce, it at-

tained such eminence in a short time that
it ranked only second to Rome ;* and of
course when Illyria and Pannonia became
Roman provinces, it became their em-
porium as well ; the frontier town, through
which all the luxuries and world-wide
produce from the seat of empire
filtered
to the new territory, and to which all the

aspiring but untutored spirits in the new
territory flocked to be schooled In accom-
plishments. Aquileia was therefore both a
commercial and a border town of the first
order, seething with life, when it received

Christianity and being situated between
;
the extremes of barbarism and civilisation,

it must have been inhabited by a motley,
though stirring, race; and spoke a lan-

guage —" Canusini more bilinguis " — that
was far from pure. This may account also
for several peculiarities in the character of
'•' " Herodlano Roma, seu Romania

1. viii. c. 2,
dicta, quia florente Imperio secundum semper

locum obtinuit "... Hoffman I. v.
l6 ON THE EXPOSITION
Rufinus, commented upon by Cave and

others.
Again, the invasion of the Goths and
Ostrogoths, their more permanent settle-
ments in the Danubian provinces^ and in
Thrace and Italy, coupled with their
adoption of Arianism^ cannot have failed
to tinge the theological mind of the
Aquileian Church, any more than those
border influences thus aggravated the
general tone of the city. And this may
help us to appreciate several ecclesiastical
as well as theological developments that
occurred there subsequently to his time.
When Aquileia was sacked and destroyed
by 452, the jurisdiction of its
Attila, A.D.
Metropolitan, extended over Istria and
the whole of Venetia, comprising no less
than twenty-seven suffragan Sees.^ But

after it had been restored partially by
-'^
See Diss. III. "De
Cone. Forojul." by Madri-
sius, editor of the works of S. Paulinus (Patrol,
:
xcix., 533-46) showing the extent of its jurisdic-

tion at various times.
—7
Narses, a new phenomenon —and one

that has remained unique ever since
arose there, curiously symboHcal of its
character as a border-town an Eastern
:
dignity, that of patriarch, assumed by

a Western prelate. Further, this dis-
tinction was assumed by him not merely
without consulting Rome, but at the com-
mencement of a long schism from Rome :
which schism again was equally charac-

teristic, as on the point which gave rise to
it, the condemnation of the three chap-

ters, as they were called, the heads of
the Western and Eastern communions
Rome and Constantinople —were agreed.
Such was also the tenacity with which
the Aquileian church upheld its own acts,
in spite of all the later reverses endured

by the city, and even its own temporary
removal to Grado, that its patriarchs were
not merely recognised in their new dignity
by Rome when the schism ceased, but,
notwithstanding a fresh act of disloyalty
committed by one of them in siding with
c
8
1 ON THE EXPOSITION
Photius,John XIX. was content to speak

of the See of Aquileia, two centuries
later, as being second in rank to Rome,
and above all other Episcopal sees through-
out Italy. In short, 150 years have barely
elapsed since the Patriarch of Aquileia
ceased to exist, though the See of Venice
formally received a grant of his dignity
from Nicholas V. three centuries earlier,
or three years before Constantinople fell
into the hands of the Turks. ]
Such was Aquileia, and such Rufinus,

its presbyter, to whom, as author of a
commentary upon the specific creed of
the Aquileian church, almost all learned
men have for the last three centuries
appealed exclusively for the origin and
true character of what is called the
Apostles' Creed ; and that he did actually
write some such commentary, nay, some
part of the commentary now bearing his
name, cannot be denied, as we shall see.
But this is altogether beside the real
question. The question which I am

9
about to propose to the learned, and

hope to supply them with materials for
deciding, is. Whether Rufinus has been
more interpolated than misunderstood, or
more misunderstood than interpolated.
I begin, then, by expressing my sur-
prise that the learned should not have

bestowed more criticism upon a work
on which they have built so much. It
used, indeed, to be difficult of access to
students. It has recently been reprinted
in a very convenient shape by Professor
Heurtley, among the documents forming
his smaller manual, entitled ''
De Fide
€t Symbolo," which, in fact, put it into
my own hands portably for the first time.
Tendering, therefore, my hearty acknow-
ledgments to the Professor for the boon or
its text, he must allow me, nevertheless,
to regret that he should have told us so
little about its history, and that he should
not have made more use of his own
proximity to the Bodleian and Christ
Church libraries to verify what others
c 2
had written of it before following them,

as well as to inform us whether any
different views had been current about
it before or since. In his brief notice
of Rufinus, he says it has been printed
from the text of Vallarsius ;* accordingly,
when its turn comes, it appears headed
" Commentarius in Symbolum Apostolo-
rum, Tyrannio Rufino Aquileiensi Presby-
tero Auctore," f which is the title given
to it by Vallarsius, but on what authority
the Lady Margaret Professor forbears to
ask ; and I cannot discover that Vallarsius
could have produced any. That the
earliest discoverable should have:|: been
the Oxford Edition of S. Cyprian, a.d.
1692, numerous as the editions of it had
been for 200 years previously, ought,
surely, to have been stated ; and one
would have supposed an Oxford editor
might have felt interest in recording that
it W2isjirst printed at Oxford, being one
* P. 29, t P. lOI.
I
Append. III., p. 17.
of the first books ever printed in England,

as ''
Hieronymi expositio in sym-
Beati
bolo Apostolorum ad Papam Laurcntium,"
A.D., 1468, from which title we should
have learnt at once that in those days it
was attributed not to Rufinus, but to

S. Jerome. So it was printed at Oxford
again, A.D. 1498; Rome, A.D. 1470
at
and 1576, as "Expositio in Symbolum,"

with the letters of S. Jerome ; at Basle,
A.D. 15 19, as "Symbolum fidei," with
the works of S. Cyprian ; at Paris, A.D.
1570, as " Commentarius in Symbolum,"

in a separate form.* Schoennemann's
titlef for it, in giving it to Rufinus, is,
" Explicatio symboli."
The truth is, and should have been

stated therefore, that few treatises have
ever been printed under so many different
titles, more to one author

or shifted about
after another. How it came to be so long
dissevered from Rufinus and his other
-''•
See the list in Migne's Patrol, xxi. 17-20.
I Ibid. 15.
—
works is for those moderns who have

concluded it to be his as it stands, not
for me, to explain. But one MS. of any
reputed antiquity connects it with his
name ; and even there " Incipit Expositio
symboli sancti Rufini" reads like a clerical
error for " Hieronymi," or some one else,
for Rufinus is not known generally to
literature as a saint. To return to the
heading of Vallarsius, the probability is
that he took from the Oxford edition

it
of S. Cyprian, a.d. 1682, and the Oxford

editors. Bishops Fell and Pearson, from
the first printed edition of this exposition
namely, that of Oxford, A.D. 1468, substi-
tuting, on their own authority, " Rufini"
for " Hieronymi." But here they should
have reflected that if one part of their
adopted heading required correction, so
might another and a very brief inquiry
;
would have convinced them that the word

" Apostolorum" should have been ejected,
intrinsic as well as extrinsic evidence
being opposed to it. Neither S. John
Cassian nor Gennadius, on whose au-

thority Rufinus has come to be credited
with this Exposition — the former writing
within fifty years of its supposed pubU-
cation — speaks of his having commented
on the " Creed of the Apostles^'^ but
merely the " Creed ;" and Cassian, in
fact, appHes what Rufinus had said of
the apostolic origin of the Creed in
general (unless, indeed, this passage was
afterwards introduced into his work from
Cassian) to the Creed then current in the
Church of Antioch, on which he is en-
gaged himself. In the same way S-
Augustine, writing about the same time,
and commenting upon the same Creed
practically with Rufinus, fixed the title
of his own treatise by naming it in his

Retractations " De Fide ac Symbolo."
His sermons to Catechumens contain their
own title — viz., " De Symbolo ;" likewise,
S. Maximus of Turin published homilies

in the next generation, " De Traditione
;
Symboli " and S. Nicetas of Aquileia
shortly afterwards explained the identical

Creed on which Rufinus had written in
a treatise still called " Explanatio symboli
habita ad competentes." It is true that
seven sermons of S. Peter Chrysologus of
Ravenna, preached about the same time,
are now headed " De Symbolo Aposto-
lorum;" but the last word is wholly un-
authorised by anything they contain.
Besides, that having been all preached
on a special occasion, like the homilies
of S. Maximus — viz., " The delivery of
the Creed to the baptized" must — they
have been designated originally from the
phrase for it which was then in use.
Now, this phrase was invariably ''
Tra-
ditio Symboli," without any further
addition. Even the treatise by Venantius
Fortunatus, supposed to have been written
at the commencement of the seventh cen-
tury, and founded on this of Rufinus, is
entitled " Expositio Symboli." But, in-

deed, the text of this Exposition is of
itself fatal to its modern title. It begins
;
by discoursing on the Creed in general

then, after admonishing the reader that
additional Articles were found in one
Church's Creed that were not in another's,*
it selects that of the Church of Aquileia
for comment. As it proceeds, it notices

various points on which this Creed differed
from other forms current elsewhere, till at
last we come to the following passage,f "As
is also said in the Creed :

'
Whose king-
dom shall have no end ;' " which may be
considered decisive of the question at
issue — this Article being peculiar to the

Eastern form of the Creed, at the same
time that it is acknowledged by the author
of this Exposition in express terms to be
part of the Creed on which he was then
commenting.
If it is Rufinus who is here speaking,
he clearly could not have dreamt of ex-
Illud non inopportune commonendum puto,

-•
quod in diversis ecclesiis aliqua in his verbis

inveniuntur adjecta. § 3.
t § 34-
pounding what we call the Apostles'

Creed apart from the rest, or known it
distinguished from all other existing forms
by that name.
There is indeed another, and a much
more celebrated statement in this treatise,
which has given rise to the idea that he
was but as it is just one of those pas-
;
sages which determine this treatise not to

be his in its existing form, I shall refrain
from quoting it till its turn comes for
that purpose.
What has made critics so ready to
concur in attributing this treatise to him
is simply this wanted an author,
: First, it
after it had been pronounced not to be

the work of either S. Cyprian or S.
Jerome; secondly, it professed to have
been written by a member of the Church
of Aquileia ; thirdly, Rufinus, one of the
best known members of that church, is
pointedly stated by Cassian and Genna-

dius to have written a treatise of this
kind —pointedly stated, as there is con-
ai
siderable point of one kind or another in

both passages.
Gennadius wrote latest, so let us com-
mence with him. In the printed editions
of his " Catalogue of Illustrious Men,"
he speaks as follows, amongst other
things, of Rufinus :
" By his own dili-
gence, or rather by the gift of the grace

of God, the same Rufinus so expounded
the Creed, that others may be deemed^ in
comparison of him ^ not to have expounded
it at alir But in a very old, if not the

oldest MS. of this work of Gennadius,
the words following " expounded the
Creed " are not found the words pre- ;
ceding " Rufinus " indeed are no longer

legible, still there is space left which they
may have once filled. But there is no

space for the laudatory sentence coming
after the word " Creed " in the printed
editions.* If Rufinus has been inter-
polated, Gennadius also may have been
interpolated by his interpolator, to add
-'=
I give the MS. and the printed version as they
;
lustre to his own performance. What

*
says John Cassian ?
" Rufinus also testifies, in his " Expo-

sitiofi of the Creed^^ as follows, on our
Lord's Incarnation :
" The Son of God,''
he says, " was born of a Virgin, not being
united to the flesh only, nor principally
but having a soul intermediate between
the flesh and God."
These words occurring in the thirteenth
section of this Exposition, we may not
doubt some parts of it having been penned
by Rufinus. But even Cassian suggests
doubts of the whole being his in its present
stand in the Ben. Edit, of S.Jerome, vol. v. p. 49

and seq.
Codex MS. Editi Libri,

Rufinus symbolum disseruit, Exposuit idem Rufinus sym-
et Benedictiones Jacob supra bolum, ut in ejus comparatione
Patriarchas .... mystico ser- alii non exposuisse videantur.
mone. Disseruit et benedictionem Jacob
super Patriarchas .... mystico
sensu.
Cave says of this work :

*'
Extat longe integrior
in Cod. MS. Corb :" which is this. Hist. Lit. iii. 5.
-'•
De Incarn. vii. 27.
—
shape ; for 111 another chapter,^ while re-

peating and appropriating, as I have said
before, the explanation, if genuine, which is
there given of the word ''

symbolum," he
omits all reference to the traditional story
by which this is prefaced : the " locus
and from then till
classicus^'* in later ages,
now, of the whole work and which, :
literally translated, runs thus :
" Tradunt major es^ our ancestors re-

late, that after our Lord's Ascension,
'•
I put them in parallel columns :
Cassian. Rufinus.
Symbolum, ut scis, ex colla- Symbolum autem hoc multis
tlonenomen accepit. Quod at justissimis ex causis appellari
enim Grsce a-vfiôXov dicitur, voluerunt. Symbolum enim
Latine coUatio nominatur. Col- Grsece et indicium dici potest et
latio autem ideo, quia in unum collatio, hoc est, quod plures in
collata ab Apostolis Domini to- unum conferunt. Id enim fece-
tiu-i Catholicas legis fide, quid- runt Apostoli in his sermonibus,
quid per universum divinorum in unum conferendounusquisque
voluminum corpus immensa quod sensit § 2.
funditur copia, totum in symboli In his vere comperitur pro-
colligitur brevitate perfecta, se- phetia quas dicit : " Verbum
cundum Apostoli; "ver-
illud enim consummans, et brevians
bum," inquit, " consummans et in zequitate quia verbum bre-
;
hrevians in sequitate; quia ver- viatum faciet Dominus super

bum braviatum faciet Dominus terra m "
— § i.
super terram " — Hist.Lit. vi. 3.
t § 2.
when by the coming of the Holy Ghost

fiery tongues had sat upon each of the
Apostles, so that they spake with diverse
tongues, causing no nation to seem foreign
to them, nor any barbarisms of language
impervious or inaccessible, they received
commandment of the Lord to go and
preach His Word to all nations. Ac-
cordingly, being about to from
depart
each other, they first appointed them-
selves a rule mutually for their future
preaching, lest, separated in different direc-
any of them perchance should ex-
tions,
pound any thing differently to those

whom they invited to the faith of Christ.
All, therefore, being assembled in one
place, and filled with the Holy Ghost,
they compiled, as we have said, this briet
token for themselves of their future

preaching, by throwing together what
each thought himself, and ordained that
all believers should have this rule given
them."* And more to the same effect
further on.
- § 2.
1;
This passage, in spite of Cassian writing

as though he had never seen it, has for
centuries been thought to imply that a
definite creed of twelve articles was actu-
ally composed by the twelve Apostles
before separating, each Apostle contribut-
ing one ; and that it is on this identical
Creed, enlarged only by the additions

made to it in the Church of Aquileia,
that Rufinus wrote. The first of these
inferences I am not concerned to dispute
the author of this passage may or may
not have meant to assert as much, or more
probably did ; all that I am concerned to
show is that he and Rufinus were difiêrent
persons in any case that Rufinus, for
:
several reasons, could not have written

this passage at all, and that it is unques-
tionably but one of many that have since
been added to his work. When I read
it, in its present shape, for the first time,
my impression was that it was all patch-
work : I now hope to be able to prove
this of some parts of it conclusively.
;
" Tradu7tt major es^"* but who were

they ? Bingham* has given a Hst of the
authorities usually cited, and I believe
that it could not be enlarged materially
but of these SS. Isidore, Cassian, Maximus
of Turin, and Leo, could not have been
called " ancestors" by Rufinus, as they
lived after him ; nor again SS. Augustine,
Jerome, and Ambrose, who were his
contemporaries ; what Tertullian, Origen,
and S. Irenaeus say is only general : to
the effect that a rule of faith instituted by
Christ had been taught by the Apostles,
and handed down in the Church. There
was one Father to be sure that was once
thought to have spoken more definitely,
S. Clement of Rome and had he written
;
really what was attributed to him, there

might have been some ground for infer-
ring that those who followed him could
mean no less. But the letter in which
this passage occurs has long since been
proved spurious, and is always printed in
* Antiq. x. 3, 5.
OF THE CREED BY RUFINUS. 1,^
its existing shape with the False Decretals.

Let us understand, however, that it was
/lol all forged at the same t'lme^ and that
part of it, most singularly^ had been in
circulation a long time when Rufinus
lived, and was actually one of the works
translated by him from Greek into Latin,
But this part ends abruptly with what is
now the first half of chapter twenty; and it
is in the twenty-first chapter,just where the

pseudo-Isidorian addition begins, that the
history of the formation of the Creed is
epitomised, word for word, from this

Exposition. The supposed letter of S.
Clement, in its original shape, has been
printed by Coteler,''^ with the Latin ver-
sion of it by Rufinus immediately follow-
ing; and in its enlarged shape by Hin-
schius among the pseudo-Decretals-f Any-
body, then, who will be at the pains of
examining both vnW see, that v/hat used to
be quoted as the chief authority for this
'•'
Pat. Apost. i. 6i6.
f Tauchnitz edit. p. 37.
D
legendary which Rufinus is supposed

tale
to have penned, was actually not in ex-

istence when the letter, to which a sum-
mary of it has since been appended, was
translated by Rufinus himself.
This coincidence would alone suffice to
suggest grave doubt of the authorship of
this Exposition as it stands now. What
shook my faith in its authenticity first on
reading it was its dedication. It is dedi-
cated to a " most faithful Pope Laurence,"
whom nobody has ever been able to verify,
save that by " pope " must be meant
" bishop," or rather a bishop to whom
more than ordinary deference was in-
tended.* Now, it is not a little curious
•'-
Bingham's own instances should have told
him this (the italics are mine) "Dionysius, Pres-
:
byter of speaking of Heraclas, his

Alexandria,
bishop, gives him the very same title the blessed :
'
pope Heraclas. And Arius himself

' speaks . . .
of his Bishop, Alexander, in the same style.

S. Jerome gives the title to Athanasius, Epipha-
nius, and Paulinus and writing often to S. Austin
;
he always inscribes his epistles 'beatissimo papas

Augustino.' " . . I. ii. 7. Just so; but then he is
OF THE CREED BY RUFINUS. ^^
that a work known and

esteemed
so well
as the " Enchiridion," or Manual " on
Faith, Hope, and Charity," by S. Augus-
tine, should have been also dedicated to a
Laurence, but of whose identity S. Augus-
tine informs us himself; and that, in con-
sequence, part of the title given to it often
in manuscripts has been, '^
Ad Lau-
rentium primicerium notariorum urbis
Romse ;" or, "Ad Laurentium diaconum,"
and so forth. A person emulous of the
fame of this work might have aped its
dedication in publishing a kindred per-
formance of his own ; nor possibly would
Rufinus have been above doing this him-
self, had S. Augustine written j^rj-/. But
farfrom calling every bishop ''pope." All these are
cases of presbyters addressing or speaking of
bishops. S. Austin, on the other hand, is as par-
ticular in styling his Metropolitan Aurelius " pope,"
as in not giving any mere brother-bishop that
style. Curiously enough, this is not the style
employed by Rufinus himself in dedicating his
Ecclesiastical History to Chromatius, Bishop of
Aquileia, or his " Recognitions of S. Clement " to
Gaudentius, Bishop of Brescia.
D 2
2,6 ON THE EXPOSITION
as Rvifinus died A.D. 410, and S. Augus-

tine speaks in his own treatise"^ of S.
Jerome as dead likewise, his own cannot

for certain have been given to the world
till after the death of S. Jerome, which
occurred a.d. 420. This suggested to miC
the possibility that the dedication of the
wôrk of Rufinus was fictitious, and
a later addition. I have become con-
vinced of it since, but upon different
grounds.
Another doubt was suggested to me
by what is said in various parts of this
Exposition on the '' descent into hell."
" Rufinus himself," says Bingham,^ " tells
us, '
the descent into hell ' was neither in
the Roman Creed, which is that we call
the Apostles' Creed, nor yet in any creed

of the Eastern Churches : only the sense
of it might be said to be couched in that
"
other expression, '
He was buried.'
Bingham is quite correct so far, that this
is the interpretation given to those words
* C. 87. -I-
X. 315.
in one place, viz., § 1 8 ;^ but he should

have read on. They are explained very
differently §28, and again §30; and
in § 48, where the sum of all that had
gone before purports to be resumed, the
advantage of ourLord's descent into
hell is stated to be the " recal of souls
from captivity there," which is another
thing altogether. This led me to in-
quire whether Rufinus had ever men-
tioned this article in connection with
the Creed elsewhere. For, as most
people know, who know anything at all
of his history, he had at one time to

defend himself against S. Jerome, and to
clear himself to the Pope. And in each
case he has left us a full account of his

faith. Now, on both occasions, the heads
of his faith, he maintains with emphasis,
are taken from the Creed of the Church
in which he had received catechetical in-
struction and been baptized viz., the ;
-'
" Vis tamen verbi eadem videtur esse in eo
quod '
sepultus '
dicitur."
—
Church of Aquileia; but among these,

" the descent into hell " is on neither
occasion reckoned as one ; nor is there the
faintest allusion to it in either of any
sort.* Again, the first article of the
same Creed Exposition stated
is in this
expressly to have been " I believe in :
God the Father Almighty, invisible and

impassible ;" these last two words, we are
told, " having been added to it in conse-
quence of the heresy ot Sabellius, known
'•'
Take what he says Pope, for instance
to the :
" FiHum quoque Dei in novissimis diebus natum

esse confitemur ex Virgine et Spiritu Sancto
carnem naturas humanas atque animam suscepisse,
in qua passus est, et sepultus, et resurrexit a
mortuis." . And then adds '' Hanc fidem
. . :
—
quam supra exposui id est, quam ecclesia
Romana, Alexandrina, et Aquileiensis nostra
et
tenet, quaeque Hierosolymis praedicatur." See the
Ben. Edit, of S. Jerome, where are
vol. v. p. 259,
'' Damasi
printed also the Symbolum," and
''
Symb. explan. ad Damasum," and " Expl. fidei
ad S. Cyril," all composed about the same time,
and equally silent on the " Descent into hell." So,
too, is the treatise " De fide," given to Rufinus by
Sirmond., Op. i. 160.
;
to our people" —by the Aquileians, that is
—" as the Patripassian ;" the twofold in-

ference from which would be, that the
Aquileians were peculiar in designating
Sabellius and his followers Patripassians,
and that the Church of Aquileia had in
time past been infested by this heresy to
a much greater degree than its neigh-
bours. The former is contrary to fact
the latter unsupported by anything that
we read elsewhere. Rufinus, again, says
nothing about this addition in vindicating
his orthodoxy to S. Jerome and the Pope.

Considering he was accused of Origenism,
and defended himself, as has been said,
by reference to the Creed of his Church
— a Creed to which S. Jerome, a native
of Dalmatia, could have been no stranger
— omission seemed
this as difficult to
account for as the other. And both in-
finitely more so by contrast. For there
is yet a third peculiarity declared in this
Exposition to attach to the Creed of
Aquileia ; which not content with affirm-
ing " the resurrection of the body " as it
stands in other Creeds, by adding the

demonstrative pronoun, and changing it
into " the resurrection of this body,"
seemed intent upon bringing it home to
the individual each time that he professed
his faith
—
'' this body," namely, " with
which I am now clothed." Now, in the
fifth chapter of the first book of his
work against S. Jerome, Rufinus attri-
butes this peculiarity to the Aquileian

Creed, and then expatiates upon it in
terms so similar, that we can only con-
clude what he says there to have been
copied from this Exposition, or this Ex-
position from what he says there. Thus
of the three peculiarities attributed to the
Aquileian Creed in this Exposition,
Rufinus writing in his own person, and
treating of the same subject, remarkably
confirms the last, but altogether ignores
the others.
Let us at once pass on to another work
of the same kind, recently proved to have
1
been written by a member of the Church

of Aquileia, and in the same century,
though somewhat later, with which this
Exposition has not as yet been sufficiently

—
compared I mean the " Explanation of
the Creed,"* addressed to candidates for
baptism, by S. Nicetas, who became
Bishop of Aquileia some fifty years after
the death of Rufinus, and corresponded

with Pope Leo I. Possibly the sack and
destruction of Aquileia by the Huns,
A.D. 452, may be one reason why the
precise limits of his episcopate have
proved so difficult to fix. Nobody could
doubt on reading both works, that either
S. Nicetas must have borrowed from this
Exposition, or the author of this Exposition
from Nicetas ; and anybody that was un-
acquainted with their respective histories,
would see cause to conclude that S. Nicetas
wrote first ; the simple truth being that
he wrote before this work of Rufinus had
' In Migne's Patrol. Hi. 865 et seq., with
P. Braida's Dissert.
been interpolated.* Braida,f the learned

editor of S. Nicetas, from not having
perceived this, is hopelessly bewildered to
reconcile the by a pres-
accounts given
byter and bishop of the same Church,
separated only by fifty years from each
other, of the Creed in use there ; and
hazards a conjecture, refuted beforehand,
as we shall see, by what actually took
place. S. Nicetas had his eyes on this
Exposition, not as it stands now, but as
it was originally penned by Rufinus, in

writing his own. Like Rufinus in his
work against S. Jerome, and in the
genuine portion of this Exposition, he
'"
I instance the following as looking that way :
§ 1 8. S. Nicetas.
Cautissime autem qui sym- Tempus designatur, quo

bolum tradiderunt etiam tempus Pontius Pilatus fuit prases Syrias
quo hasc sub Pontic Pilatogesta et Palestinae. Hoc autem r«M/^
sunt designarunt, ne ex aiiqua ponitur, quia aliquanti lisereti-
parte velut vaga et incerta ges- corum demoniacis fraudibus de-

torum traditio vacillaret. cepti, diversos garriunt Christos*
Superlatives are rarely dwarfed into positives by

copiers. This I take, therefore, to be another case
of interpolation,
f M. Migne's Patrol. Hi. p. 63, et seq.
mm
'
lays stress upon the pronoun which in the

Creed of Aquileia brought out the doc-
trine of the resurrection of the body with
such marked emphasis: "It is in 'the
resurrection of your body '
that you pro-
fess belief," he tells his hearers. Like
Rufinus writing in his own name, he
noticesno other peculiarity than this in
the Creed explained by him, viz., that
of his Church. What he says of its
Apostolic origin is still more noteworthy :
" This rule of faith the Apostles received

from our Lord, that they should " baptize
all nations in the name of the Father, and
:'
of the Son, and of the Holy Ghost
thus tracing it back to the baptismal
form, its undoubted, and therefore so far
Apostolic, source. Contrast this explana-
tion, so thoroughly real and intelligible
with the legendary tale fathered upon

Rufinus. The true Rufinus lives in this
work of an Aquileian prelate, who may
have been a child when he died ; the false
Rufinus, unrecognised in this work, is in
harmony with the pseudo-Decretals pub-

hshed four hundred years after his death.
on which I re-
Cassian's reticence, then,
marked previously, can create no further
surprise.
Let us now go back " to the descent
into hell," which, in deference to this Ex-
position, has been supposed so generally
to have formed part of the Aquileian
Creed in the days of Rufinus, remem-
bering always that the question is not
whether any opinions had been expressed
on this head by any of the Fathers as
yet in commenting upon Scripture but ;
whether it was in the habit of being

handled by them then in their discourses
to catechumens, or insisted upon in ex-
pounding the Creed of the Church.
First, then, let it be said that this
article was originally brought out in a

semi-Arian Creed, that was promul- it
gated no less than four times by semi-

Arian synods contemporary with Rufinus ;
and that, putting this Exposition on one
iCjf!ilM« J..
'
J-»-'i v.t '. f^mr:

. ..!>
'
side, there is no proof of its having formed

part of any orthodox Creed before the
seventh century. The heterodox Creed
in which it appeared first, is now known
as the third Sirmian, A.D. ^^Sl* This was
accepted at Rimini, A.D. 359.* It was
contained in that of the Synod of Nice
in Thrace the same year;f and in that of
Constantinople, A.D. 360.J If it was in
the Aquileian Creed therefore, when Ru-
finus wrote, it must have been adopted
from the semi-Arian creeds into this, or
from this into them. We are not told
even by the supposed Rufinus, who put
it into the Aquileian Creed ;we knoz^
that they were semi-Arians, who put it
into those creeds of Sirmium, Rimini,
f Theodor. ii. 21.

"'
Soc.
ii. 37.
t Soc. ii. 41. They may be seen at length in

Prof. Heurtley's " Harmonia Symbolica," but he
draws no conclusion from them. As Pearson
remarks, (on the Creed, vol. 199, Oxford
ii. Edit.)
** At Sirmium the descent
was mentioned, and the
burial omitted ;" at Nice and Constantinople,
*' both the burial and the descent were men-
tioned."
Nice, and Constantinople. This circum-

stance may serve to explain several ano-
malies connected vîth its adoption as a
dogma. The first person to whom it is
ever stated to have been preached was

Abgarus, King of Edessa, the preacher
being either the Apostle, or one of the
seventy disciples, named Thaddeus. Euse-
bius, the historian,whose semi-Arian con-
nections are well known, avers he procured
and translated the document containing this
apocryphal tale himself from the Syrian
archives.* Not many years after his death,
S. Cyril, then a presbyter, delivered his
catechetical lectures a.d.
348, at Jerusa-
lem on the Creed, in which, though the
Creed of Jerusalem contained no such
article,f he asserts that " our Lord de-
scended into the parts beneath the earth
to liberate the just from thence." J Two
years afterwards he was consecrated
* E. H. i. 13.
f In Heurtley :
''
De fide," etc., p. g.
:|:
lb. 47.
Bishop of Jerusalem by Acacius,* who

had succeeded Eusebius, the historian, at
Cassarea " had been his pupil, and on his
:
death inherited his library;" and who was

then the most distinguished for '
ability,
learning, and unscrupulousness,' of the

semi-Arian party.f S. Cyril, however, was
not long in withdrawing from this con-
nection on becoming bishop ; and as he was
deposed at the fourth of the semi-Arian
Synods above-named,J in whose Creed
the descent into hell was expressed, he
would have been the last person, probably,
to have advocated its insertion into the
orthodox Creed just then. On the other
hand, its adoption by the semi-Arians
aided the orthodox materially just then,
in refuting a new error usually charged
upon Apollinarius, but, in reality, broached
by them,§ to the effect that our Lord had
'''
Soc. ii. 38.
f Newman's " Arians," c. iv. § i.
X Soc. ii. 42.

§ " Apollinaristas Apollinaris instituit, qui de
anima Christi a Catholicis dissenserunt, dicentes,
only taken upon Him our flesh, and that

His Divinity stood to Him in the place of
a soul. For these heretics having made
public profession of His descent into hell,
the orthodox turned their position upon
them at once, by rejoining that there was
but one wây of explaining it intelligibly,
viz., that His soul had gone thither.*

There are two distinct references to this
error of theirs in what I take to be the
genuine part of this Exposition, one of
which is the passage cited in disproof of
It by S. John Cassian ;j~ but there is no
reference whatsoever to its refutation by
sicnt Ariaiii, Deum

Christum carnem sine anima
suscepisse." vS. Aug. de Haer. 55. The fragment
from Eudoxius quoted by Gieseler, E. H. § 83, I
note 29, proves what S. Augustine says of the
Arians.
Pearson on the Creed, vol.
-''
ii. 203-5.
f Above, p. 28. The other is § 39. ''
Quod
dim congregavit pertinax et prava contentio,
asserens Christum carnem quidem humanam sus-
cepisse, non tamen et animam rationalem."
Apollinarius is not named possibly because
:
Eunomius, who held this also, was the last person

spoken of.
;
means of our Lord's descent into hell in

a single passage where that subject is
handled. Would a topic like this have
been unnoticed by Rufinus, had " the
descent into hell" entered the orthodox
Creed of his Church then ? Four hete-
rodox synods in succession had authorised
it as we have seen during his lifetime : the
first of them held at Sirmium, not far from
where he lived, and it had been turned
against them triumphantly by the ortho-
dox. S. Nicetas in explaining the Creed
of Aquileia within fifty years of his death,
article by article, fails to testify to its
existence there. S. Augustine commented

on the Creed in Africa, S. Maximus at
Turin, S. Peter Chrysologus at Ravenna,
during the same period, without alluding
to it. The only mention of it, in short,
that I can find in any contemporary work
designed for popular instruction, is in a
sermon of S.Gaudentius, Bishop of Brescia,
who was on intimate terms with Rufinus
and there it is explained in terms so
E
;
so ON THE EXPOSITION
similar to what occur in this Exposition,*

that I am led to infer, not that what
occur there were composed, or even in-
serted there, by Rufinus himself, but that
they were dove-tailed aftevwards into
his work by his interpolator, from this
discourse of his friend. It was to S.

Gaudentius, strangely enough, that Ru-
finus dedicated his translation of the so-
called " Recognitions of S. Clement,'^
with the spurious letter of S. Clement
already mentioned appended to them
S. Gaud. Serm. viii,
Sed etiam quod in infernum De Exodi Lect.

descendit, cvldentcr pronuncia- Descendisse autem Salvatoiis
tur in Psalmis . . . unde ct anima ad inferos visitandos, no7i
Petrus dicit. solum beat'i Petri epistola,
•verum etiam Da'vidis prc-
phetia testatur.
Again :
S. Gaud. Ibid.
Qus utilitas di'v'mi ad in- Filius enim Dei non idcircl

ferna descensus . . . et aiii- cum suscepti hominis anima ad
marum de infernis rcvocata inferos descendit, ut earn in in-
captivitas. ferno relinqueret, sed ut plu-
rimas resurrecturis sanctorum
corporibus anima s re'vocaret.
1
and S. Gaudentius be it observed, is far
from hinting in any of his sermons that

the " descent into hell " formed part of
his own, or any other Creed then. The
profession of the Fourth Council of To-
ledo, A.D. 61,^^ is the first orthodox pro-
fession extant and authentic that contains
it. Once more, the substance of the account
here given of those words " invisible and
impassible" may be seen embodied in
another well-known Arian profession,

earlier by twelve years than the third
Sirmian, and called from its unusual pro-

lixity the Macrostyche ;* which I shall
cite further on.
Such are the grounds for concluding

the possibility that this Exposition could
have been written in its present shape by
Rufinus to be small indeed ; and such the
principal interpolations occurring in it, to
which I could add more, but none more
" Soc. 100, 5; and loi, 15 et seq),

ii. 19 (p.
Comp. S. Aug. Ep. 238 (al. 174), to Count Pas-
centius the Arian.
E 2
to the point* If we now ask who inter-
polated it, we enter upon a much more

difficult problem of course, and I can only
suggest what may seem not improbable.
In the twenty-third chapter of the
second book of his work on " Ecclesias-
tical Offices,"f S. Isidore of Seville recites
the legendary tale beginning with " Tra-

dunt major es^^ nearly word for word as
* This would be the list of them : First, the

Dedication to " auditum," in § i. Then from " Sed
ut manifestius fiat," ... to regulam statuunt," *'
in § 2 and from
; Discessuri igitur" to the end
''
of that section. Then, from *' His additur," in § 5,

to the end of that section. The clause '' Descen-
dit in inferna," in § 14; and from " Cautissime
autem " ... to '• dicitur," § 18, comprising the
first explanation given of it *'
Sed etiam quod in in-
;
fernum descendit " to descendentibus in locum,

*'
. . .
§ 28 ; and, " Plenas sunt his sacramentis," . . .
§ 29, to
'* plura coacervare non possumus," at the
end of § comprising its second explanation.
30,
Lastly, " Sicut enim unus dicitur Pater," ... to
** cuncta sanctificans," § 35 with the two clauses,
;
*'
Quae utilitas divini ad inferna descensus," , . .
et animarum de infernis revocata captivitas," § 48.

J There is a bit of it also quoted in his
** Etym." vi. 19, 57.
;
OF THE CREED BY RUFINUS. ^^
it Is now found, to nearly the end of

the second chapter of this Exposition.
This, if it existed there in his time, was of
course the obvious thing for him to do, in
treating of the Creed, yet tends to make
the absence of any reference to by SS.
it
John Cassian and Nicetas all the more re-

markable, had it existed there when they
wrote. Again, S. Isidore, though he is
the first who quotes it in full, is
writer
not the first writer who quotes it at all
to explain which properly we must turn
over the records of his age with some
care. Venantius Fortunatus, by some
years his senior, according to Father
Lucchi, was a native of Italy, pursued his
studies at Ravenna, removed to a convent
at Aquileia, was called Fortunatus from a
saint much venerated at Aquileia of that
name, passed into France just before the
invasion of those parts by the Lombards,
A.D. 568, became Bishop of Poitiers,
A.D. 599, four years after the death of

S. Gregory of Tours, with whom he was
to the point* If we now ask who inter-
polated it, we enter upon a much more

difficult problem of course, and I can only
suggest what may seem not improbable.
In the twenty-third chapter of the
second book of his work on " Ecclesias-
tical Offices,"f S. Isidore of Seville recites
the legendary tale beginning with " Tra-
dunt majores^^ nearly word for word as
* This would be the b'st of them : First, the

Dedication to '' auditum," in § i. Then from " Sed
ut manifestius fiat," ... to " regulam statuunt,"
in § 2 and from *' Discessuri igitur" to the end
;
of that section. Then, from " His additur," in § 5,

to the end of that section. The
clause ^' Descen-
dit in inferna," in § 14; and from " Cautissime
autem " ... to '' dicitur," § 18, comprising the
first explanation given of it ;
'*
Sed etiam quod in in-
fernum descendit" ...to "descendentibus in locum,
§ and, " Plense sunt his sacramentis,"
28 ; . . .
§ 29, to " plura coacervare non possumus," at the

end of § 30, comprising its second explanation.
Lastly, *' Sicut enim unus dicitur Pater," ... to
" cuncta sanctificans," § 35 with the two clauses,
;
*'
Quae utilitas divini ad inferna descensus," . . .
et animarum de infernis revocata captivitas," § 48.
f There is a bit of it also quoted in his

'' Etym." vi. 19, 57.
;
OF THE CREED BY RUFINUS. ^ ^^
it Is now found, to nearly the end of

the second chapter of this Exposition.
This, if it existed there in his time, was of
course the obvious thing for him to do, in
treating of the Creed, yet tends to make
the absence of any reference to by SS.
it
John Cassian and Nicetas all the more re-

markable, had it existed there when they
wrote. Again, S. Isidore, though he is
the first who quotes it in full, is
writer
not the first writer who quotes it at all
to explain which properly we must turn
over the records of his age with some
care. Venantius Fortunatus, by some
years his senior, according to Father
Lucchi, was a native of Italy, pursued his
studies at Ravenna, removed to a convent
at Aqullela, was called Fortunatus from a
saint much venerated at Aqullela of that
name, passed into France just before the
invasion of those parts by the Lombards,

A.D. 568, became Bishop of Poitiers,
A.D. 599, four years after the death of

S. Gregory of Tours, with whom he was
intimate, and died in the first decade of

the seventh century.* The eleventh
book of his Miscellanies, which are in
prose and verse, begins vîth an " Expo-
sition of the Creed " in prose, supposed to
have been written by him when bishop.
*'
He who will compare this Exposition,"
says Lucchi, " with the one published

among the works of Rufinus, cannot fail
to perceive that the former is a mere

epitome of the latter, and due to Rufinus
rather than Fortunatus.f Father Lucchi
was not aware of the existence of a similar
treatise by S. Nicetas, equally revered at
Aquileia with Rufinus; and as it had

never occurred to him to question the
genuineness of any part of the work of
the latter, it never occurred to him, either,
'''
Vit. § i-t8, and then 26 and 89, in Migne's
Patrol. Ixxxviii. 23.
f Ad 1. Braida on Nicet. p. 68, says the same.

Prof. Heurtley, Harm. Symb. p. 55, is more
guarded. *'
Venantius was evidently familiar with
R.'s Exposition, of which he has frequently availed
himself."
OF THE CREED BY RUFINUS. ^5
that Fortunatus was just as capable of

expanding as of epitomising Ruiinus, and
of being served in each way himself sub-
sequently by others. Father Lucchi
would hardly seem to have scrutinised
this work of his author with the care that
might have been expected of him. He
says, for instance, that it contains no
allusion to the characteristic " /?^W' of
the Aquileian Creed * in connection with
the " resurrection of the body ;" whereas
it containstwo such pointed allusions.f
And the mere absence of that word from
the heading of the paragraph in which
this article is discussed is not more sur-
prising than the absence of all heading

from the corresponding paragraph in the
work of S. Nicetas. Further, there are
* Vit. § i6.
f His comment is, " Summa perfectionis con-

cluditur ; et ipsa caro, qiics cadit, resurrectura erit
immortalis, ut maneat." And in his introduction
still more clearly: *' Resurrectio tandem humani
generis in eandem carnem in vitam seternam futura
est."
^6 ON THE EXPOSITION
passages in this " Exposition" which are

neither epitomised nor in any way de-
rivable from that of Rufinus, taking both
as they now stand. I instance the con-
cluding remarks of Fortunatus on " the
Crucifixion," which are clearly borrowed
from some other source than Rufinus, if
not his own.* And there is a similar
passage, unlike anything in the work of
Rufinus, at the end of the next para-
graph.f Again, Fortunatus never notices,
or alludes to the existence of those words,

" invisible " and " impassible," in the first
article. Consequently, when Fortunatus,
at the very commencement of his Expo-
sition, tells the story of the formation of
the Creed in fewer words than the " Tra-
" Ideo crucifigitur, quia mortui eramus per

'''
pomum et arborem. ut denuo crux et Christus, id

est arbor et pomum, per ipsam similitudinem nos
a morte liberaret. Pomum dulce cum arbore."
And the same of the two or three sentences pre-
ceding.
I " Et legatus Dominus, magis legatarius, pax
inter partes extitit, et judices a livore dissolvit."
diuit major cs " of the other, I am so far

from thinking he was epitomising Rufinus,
that I feel convinced he was expanding
him,* and was expanded himself after-
wards into the full-blown narrative with
which Rufinus has been credited ever
since. This, as the full-blown narrative
first appears in S. Isidore, who became
Bishop of Seville four years before For-
tunatus became Bishop of Poitiers, but
survived him by thirty years and up-
wards, to have been done at must all,
have been done speedily can it have :
been by S. Isidore ? Let me begin by

stating what put this into my head first.
Setting this Exposition on one side, I
searched through other works for the
earliest mention of, or allusion to, the
legendary story now found there ; then
" What he says on '* Credo in S. Spiritu " I
take to be another expansion and therefore
;
marked "Sicut enim . cuncta sanctificans "

. . . . .
in a previous note as having been interpolated in

§ 35 of Rufinus. They are the wôrds of Fortu-
natus, not his.
—
6o ON THE EXPOSITION
to name no more, with some colour

though inaccurately, as will be shown
—
hereafter -who were contemporary with
or lived after Rufinus. And he is him-
self the first, let it be said once more, who
makes the Apostles in so many words
authors of a Creed anterior to the Nicene.
Lastly, that the style employed in dedi-
cating this Exposition to Bishop or Arch-
bishop Laurence " fidelissime Papa Lau-
was still current, is shown from its
renti,"
employment in various letters scattered

about the ''
Miscellanies " of Venantius
Fortunatus addressed to bishops ; and he
was, as we have seen, of the same age
with S. Isidore. Closer readings of his-
tory supply grounds for believing them
to have been still more closely connected.
Venantius, according to his biographer,

studied Ravenna, which Theodoric,
at
King of the Ostrogoths, had so largely

embellished and enriched as his capital,*
" See the glowing description of it by Gibbon,

c. xxxix.
1 ;;
and then resided at Aquileia ; from

whence, some years before the Lombard
invasion, he removed into France at the
invitation of Sigebert King of Austrasia,
whose marriage with Brunechilde, daugh-
ter of Athanagild King of Spain, together
with her conversion from Arianism, he
celebrates as a poet in the sixth book of
his Miscellanies.
Their daughter Ingundis married back
into Spain, and converted her husband,
S. Hermenegild, at the cost of his life
but Reccared, his son, on succeeding to

the throne abjured Arianism at the Third
Council of Toledo, A.D. 589, thanks, as we
are told by S. Gregory, to the influence
of Leander, elder brother of S. Isidore,
and his immediate predecessor in the See

of Seville. Now, how much is known of
the history of S. Isidore and his brother ?
Little, for certain, of their early life
still the general belief is that Severian,

their Governor of the Province
father.
of Carthagena in Spain, was either son
:
or son-in-law of the Ostrogoth King,

Theodoric,* that he was exiled on account
of his faith, A.D. ^^2^ or thereabouts, and
that S. Isidore was born in exile. Where
this occurred has never been ascertained,
though variously conjectured but many ;
years afterwards S. Gregory the Great

met Leander at Constantinople during his
own residence there, A.D. 578-84, and if
they had not been acquainted before,f

they continued friends from that time
so much so, that Gregory commenced
S.
writing his great work, called " Morals,"

on the Book of Job, at the request of
Leander, and dedicated it to him when
finished. What was Leander doing at
Constantinople just then ? " He had
come," says the biographer of S. Gregory,
" thither on business of the Visigoths as
ambassador." J Had his family then got
-''
Areval. Proleg. ad S. Isid. c. 17 et seq.
f S. Gregory himself says elsewhere " Dudum :
mihi in amicitiis familiariter functo,' ... of Lean-

der — Dial. iii. 31.
'
1 Vit. i. 17.
OF THE CREED BY RUFINUS 6^
back to Spain in the interim, or were

they still exilcvS ? Itwould not follow
at all necessarily from his transacting
business at Constantinople for his Spanish
friends that he should have " come
thither " Jrom Spain, Had he been
resident there, or in the vicinity, this
alone might have determined their em-
ploying him to negotiate for them at the
seat of the empire, as better acquainted
with its usages and language than one
who had never been there previously.
To which add this further consideration.
At the before-named Council of Toledo,
A.D. 589, where Leander figured con-
spicuously, and his master abjured Arian-
ism, it was the Creed and definition
published dy the Fourth Council that
were professed ; nor were the rulings of
any General Council whatever, other than
the first four, recognised in any way
there by the bishops or by the king. #
^"
The king says indeed, incidentally, that he
accepts all other Councils not at variance with
'64 ON THE EXPOSITION
Had they forgotten the Fifth Council,

held only thirty-six years before ? If
not, on what grounds could they have
passed it over? Neither at Constanti-
nople nor at Rome, by Patriarch John or
by Pope Pelagius II., was respect for any
Council insisted upon more just then, as
Leander must have known well from
S. Gregory. But there was just one dis-
trict in Italy still where it had never been
received, and was as persistently rejected as

ever, and that district was Istria, of which
Aquileia was, as we have seen, the prin-
cipal town; and Istria, when Severian, the
father of Leander and S. Isidore, was
turned out of Spain, was and had long
been subject to the Ostrogoths, his near
kinsmen. After their overthrow by
Narses, one of the first requests addressed
by Pope Pelagius I. to their conqueror,
A.D. ^^6^ was that the "false Bishop" of
those four ; but here he isspeaking not of General

Councils, but of Councils generally —
Comp.
can. ii.
—
OF THE CREED BY RUFINUS. 6^
Aquileia* — false merely, because persis-

tently opposed to the Fifth Council
"might be turned out ;" but Narses elected
to leave Paulinus undisturbed ;f and Pauli-
nus held on there for twelve years longer
at least, afraid of none but the Lombards.
May it not have been in his diocese that
Leander and S. Isidore passed the greater
part of their exile ? They vôuld have

certainly been treated there with all the
respect due to the descendants of the great
Theodoric : and the varied acquirements
of S. Isidore, his knowledge of Greek
and of Greek literature, so difficult to
account for on the hypothesis of his
having been educated in any part of a
remote, and then re-barbarised country
like Spain, would thus at once be ex-
plained. " Hispalensis " he would natu-
Baron, a.d. 556, n. 10.

•^
f See '*Vit. Patriarch. Aqull.," in Muratori

xvi. 7. He removed, a.d. 568, of his own accord
to the adjacent island of Grado, " Lombardorum
rabiem metuens," says Paul the Deacon: Hist,
li. 10.
—
rally be called from having died Bishop

of Seville. Educated there, educated as
he he could not have been. He

wâs,
may well have been educated, on the

other hand, in schools that Venantius
Fortunatus was just leaving, and in the
laying of whose foundations such men as
Boethius and Cassiodorus had been con-
cerned. Istria being again in the line
then taken to Constantinople from Italy
for people rarelywent in those days by
sea —S. Gregory may have made ac-
quaintance with Leander in passing and ;
Leander, and even S. Isidore, may have

visited Constantinople more than once
before they finally returned to Spain.
Residence, too, by the former in Istria
would explain what may be called the
Istrian bias of the Third Council of
Toledo residence there by the latter,
;
the contemporaneous attention directed to

the Aquileian Creed as by Venantius, so
by S. Isidore. For here let me state
clearly my contention to be, not that we
are told anything about it in this Exposi-

tion absolutely fictitious, but that the
addition of those words " invisible " and
" impassible " to its first, and of the
descent into hell to its fourth article^
which I deny to have been in it in the

days of Rufinus, had really been made
there by this time, and both through in-
fluences obvious enough to appreciate
when stated. The Ostrogoth dynasty
was more disposed to favour
at all times
Arianism than orthodoxy ;* and for both
additions, as we have seen, the only pre-
cedents on record, in any formal profes-
sion of faith, had hitherto been semi-
Arian. " Invisible and impassible^'* says
this Exposition, " words added to our
Creed on account of the heresy of Sabel-
lius : the heresy called by our people the
Patripassian, as it asserts the Father to
have been born of a Virgin, and become
visible, or suffered on the Cross." To
" See Gibbon, as before, on the reign of Thto-
doric, c. xxxix.
F 2
68 ^ ON THE EXPOSITION
exclude, therefore, such impiety respecting

the Father, our ancestors seem to have
added these words, and called the Father
" invisible " and " impassible." " Those
w^ho speak of the Father, Son, and Holy
Ghost as the same person vê exclude
. . .
with good reason from the Church, as

they represent the incomprehensible and
impassible Father at once comprehensible
and passible through the Incarnation.
Such are they who are called Patripas-
sians by the Romans, and Sabellians by
us," said the authors of the Macrostyche.
" I believe in God the Father Almighty,
invisible and impassible," says the Creed
of Aquileia. " I believe in God the
Father Almighty, invisible, unbegotten,
and incomprehensible," saicl Count Pas-
centius, the Arian, to S. Augustine, being
exactly what the authors of the Macros-
tyche had written to the bishops of Italy
sixty years before. The Arians affected
to be as much opposed as the orthodox
to the Sabellians ; and the Sabellians had
OF THE CREED BY RUFLNUS. 69
been revived in France, Spain, and Italy

by the Priscillianists. The Arians wêre
for having the descent into hell inserted
into Greeds : the orthodox would be re-
conciled to its insertion, as demolishing a
favourite tenet of the Arians themselves.
Both additions to the Creed of Aquileia,
we may therefore, without hesitation,
attribute to the effect of Arian influences in
North Italy, subsequently to the estab-
lishment of the Ostrogoth kingdom in
those parts.
And those who thus added to the
Creed, would naturally seek to bring
what a local celebrity like Rufinus had
written on it into keeping with its en-
larged form, and so bespeak equal anti-
quity for the whole. Quite possibly,
they may have Interpolated Rufinus to a
much greater extent than this: transformed
his work, 'in short, to what it now is.
But of the two, it seems to me rather
more probable that Venantius, from what
he had read elsewhere, supplied the
! —
yo ON THE EXPOSITION
legendary tale, to the extent to which he

gives it, as a kind of preface to his own
" Exposition ;" and that S. Isidore having
been asked by Archbishop Laurence to
furnish him with a sound commentary on
the Creed to take to his remote diocese
perhaps on the very ground that their
joint friend and superior, S. Gregory,
had obliged his own brother Leander
-similarly — borrowing this story from
Fortunatus, whose writings he must have
read, even if they had never met in Istria,
and expanding it in its own fashion, in-

corporated it into the work of Rufinus
then current, which, appropriated and re-
touched by himself, he finally dedicated
and forwarded to the Anglo-Saxon Me-
tropolitan, as furnishing him with all he
wanted. Strange coincidence, should this
prove the correct account of one of the
firstworks printed at Oxford
That this description of book-making
was in high vogue then, and long after-
wards, hardly needs any proof, except for
1;
those who never have made the hterature {
of this period their study. The writings

of and of S. Ildefouse, Arch-
S. Isidore '
bishop of Toledo some thirty years later,

are mainly constructed on this principle.
Rarely naming their authorities, they
string passages together from the Fathers,
sometimes not in their entirety, but broken,
off purposely to be dovetailed as one,
sometimes interspersed and glossed upon
by remarks of their own. Sometimes
you begin with four or five lines only
from one writer, unnamed then you ;
have, without any warning, a long ex-

tract from another unnamed equally,
whose views henceforth are preferred
then several sentences charged with a
further idea, which you cannot discover
at all in other authors ; then a sentence ;
of which one clause seems as much in-

tended to betray its origin as the re- \
maining clauses to conceal theirs. It is
the most confusing literature to deal with

that ever was penned. Let us hope that
it was not designed to mislead. It is as
perplexing to reconcile with chronology,

as the different additions, in so many dif-
ferent styles of architecture, to our cathe-
drals. There is a treatise to which, as it
will again be brought under notice further

on, I may be allowed to refer here, simply
for illustration. It has come down to us
as a work of Alcuin, written at the re-
quest of Charlemagne, on the Trinity,
It is, in point of fact, an adaptation of
S. Augustine's work on the Trinity to
the views then current; — exactly what,
I contend, had been done by S. Isidore,
or some contemporary, for this Exposition
of Rufinus. That it could not have been
all written by Rufinus as it stands now
has, I beyond dispute.
think, been proved
That S. Isidore republished and dedicated
it in its enlarged form to S. Laurence of
Canterbury is a conjecture that I would

not be understood to press for more than
it is worth. Although next to nothing
authentic has been preserved of S. Isidore
beyond that he was brother of Leander,

his predecessor in the See of Seville, and
composed many works remarkable for their
varied erudition and scholarlike style,
nobody can read what he wrote, and
call to mind what Spain then was, with-
out feeling morally certain that he must

have been educated elsewhere than in
Spain. At that time there could have
been no better schools anywhere than in
North Italy, to judge from the literary
achievements of those who were brought
up in them or contributed to their foun-
dation. And it is precisely to North
Italy that the parents of S. Isidore would
have been drawn naturally by their
Ostrogoth connections when obliged to
quit Carthagena. The monarch who
expelled them from Carthagena must
have been equally potent at Seville, and,
indeed, throughout Spain, otherwise how
could the conversion of all Spain from
Arianism have been decided by that of
King Reccared so soon afterwards ?
Lastly, grant North Italy to have been

the place where Leander and S. Isidore
were brought up, and all that is authentic
in their respective histories, is explained
intelligibly, and much accounted for that
is fictitious. S. Isidore dwells on the
character Gregory with the en-
of S.
thusiasm of one that had once known

him ;* but the story that he visited Rome
during his pontificate is discredited not
merely by his own silence, but by the
fact that he is not so much as named in
his letters. Even to Leander the Pope
seems to have written but twice, and then
rather as to one he had known formerly
than with whom he was still intimate ;
and some people may fancy they can
detect a certain reserve in his style, as
though the reticence of the Third Council
of Toledo on a subject of such urgent
interest to him just then had not escaped
him. He was rejoiced, of course, to hear
that Spain had abjured Arianism : he
=;'•
De Vir. Illust. ad f.
—
would have been doubly rejoiced had it
proclaimed its adhesion to that General

Council which, in spite of all he could
say or do, North Italy would not receive.
There is one more topic, in conclusion,
not to be forgotten in favour of this

hypothesis. Venantius Fortunatus had,
as we have seen, studied at Aquileia. He
seems to have been the first Western,
literally, not of Aquileia, who treats of
the descent into hell in expounding the
Creed. That he carried it with him from
Aquileia must be considered as certain as
that it was not in the Creed there when
Rufinus wrote. When even Venantius
wrote, neither France, Spain, Africa,
Rome, nor Milan had adopted it into
their respective Creeds. Hence the
author of the " Explanatio Symboli ad
initiandos" —one of the many tracts on
the Creed impudently palmed upon S.Am-
brose by their authors or transcribers*
- Printed by Mai (Script. Vet. Nov. Coll. VIL

157), but without saying of it, as he does of a letter
who must have seen the work of Ru-

finus in a more or less interpolated form,
and often outstrips it in that direction
to S. Jerome, which he prints next, *' I scarce

doubt this being a genuine work of S. Ambrose."
(Pref. r.) Another used to be headed " In Sym-
bolum. Apostolorum Tractatus," consisting of
thirty-two chapters, and had the Apostles' Creed,
word for word as now used, prefixed to it. The
Benedictines, while rejecting this as a work of
S. Ambrose, printed it in their Appendix as a tract
*' On the Trinity," without any Creed prefixed to
it, and enlarged by three chapters. (App. p. 322.)
Another appeared in the Roman Edition as
*' Sancti Ambrosii Episcopi Expositio fidei sive
Symboli Nicseni contra Arium et Photinum Expli-
catio." This the Benedictines would not print
even in their Appendix. Each of these tracts was
printed as his at Rome on the faith of a '' vetiis-
tissiniiis codex. Just what the Cardinal pleads in
""
behalf of the tract in question: ^^ Earn deprehendi

in pervetiisto Vaticano Codicc.'" But then he had
another reason for publishing it. The treatise
*'
De Sacramentis," printed among the works of
S. Ambrose, should have contained, he thinks,
some such instruction on the Creed, but does not.
And the MS. in which he found this tract contained
also this treatise. But who has not heard of the
feather that broke the camel's back ? The Bene-
dictines only printed this treatise among the works
;
himself, ignores this article. Gregory,

bishop of Tours, and patron of Venantius
when in France, prefaced his history with
a solemn profession of faith, in which it is
wanting. Nevertheless, S. Isidore, in ar-

ranging a formula for the fourth Council
of Toledo some forty years after, follows
Venantius, not Gregory. We have no
proof that he corresponded with either
but supposing him to have been acquainted
of S. Ambrose to avoid giving any offence, loudly

proclaiming their own doubts of its genuineness :
on which see Cave, Hist. Lit. i. 263. And the

idea of improving it by encumbering with a tract
farmore questionable was not, after all, quite as
original as his Eminence seemed to think,
" Enimvero non possumus satis mirari," say they
(Prof, ad Tom. iii. p. 2, Ed. 1751), '' tot libros
atque sermones sancto Doctori suppositos fuisse,
que ab ejits ingenio, stylo, scuctUo, politics, abhor-
rent; et quorum etiam nonnulli inter aliorum Scrip-
torum opera circumferuntur. Sed hoc admirationem
nobis incutit multo majorem, quod male feristi
quidam homines adeo illiiserint fidei piiblicce, ut
aliquas commentationes qtias Ainhrosii non esse
liqitido prodebat prima lectio, variis locis interpo-
larent, quo eas pro Ambrosianis securius liceret
obtrudere," etc.
8 —
7 ON THE EXPOSITION
with the writings of both equally through

the mother of King Reccared, who came
from France, why should he not have
followed the tradition of France rather
than Istria ? Plainly, some direct channel
must have existed for Aquileian leanings
and literature to have found their way
into Spain to the extent they did —Aqui-
leian literature, for S. Ildefouse had the
" Exposition" of S. Nicetas as unmistake-
ably before him* as S. Isidore that of
Rufinus : Aquileian leanings, already
shown to have been exhibited in the
Third and Fourth Councils of Toledo.
Now, had S. Isidore studied in North
Italy, like Fortunatus, he would not fail
to exhibit similar leanings; and then the

simultaneous importation of this article
of the descent into hell into Spain and
'- De Cognit. Bapt., c. 33, where the last sen-

tence of c. 13 of S. Nicetas de Symb. occurs
word for word. In the same way the first sentence

of § 14 of Rufinus occurs word for word, § 5,
c. 30, b. i. of S. Isidore De Off. Eccl.
France is explained naturally. There is,
of course, no necessity for supposing either

him or Venantius conscious of its Arian
origin. The re-publication of this Ex-
position of Rufinus, with additions and
corrections, dedicated to Archbishop Lau-
rence by S. Isidore, would go far to
account for the incognito that it preserved
so long, and for the diversities of title
given to it when its authorship first
began to be inquired into. Possibly the

dedication to Archbishop Laurence may
have been substituted for one by Rufinus
himself, in which his own name occurred.
A work by Rufinus may just as well have
been supplied with a new preface as the
translation of the work of another by
Rufinus with a new ending. As was
observed previously, the so-called letter
of S. Clement to S. James contained,

when it was translated by Rufinus,
exactly twenty chapters, and no more.
Twenty-four new chapters are tacked on
to it in the edition of the pseudo-Isidore,
8o THE EXPOSITION OF THE CREED, ETC.
and it Is in the very first of these that

the legendary tale now commencing this
Exposition is epitomised. Nobody can
fail to be struck by such a coincidence.
It almost suggests a doubt how far
S. Isidore may not have been here
tampered with himself. In one case he
has certainly been credited with a letter,
some parts of which cannot possibly be

his, as will be pointed out hereafter in
treating of the Athanasian Creed ; but in
this instance the evidence both from his
own writings and from the writings of
S. Ildefouse, who was almost his con-
temporary, suggests that we need not go
beyond him for anything contained in
this Exposition as it now stands, any
more than we can stop short of him.
It is, accordingly, worthless for every
purpose for which it has been usually
cited as evidence till the seventh century.
:
( 8i )
CHAPTER 11.
ON THE ROMAN CREED.
Divested of its interpolations, we find the

work of Rufinus in substantial harmony
with that of S. Nicetas, as preserving the
precise form of the Aquileian Creed

in their day ; the bishop in reality, testi-
fying to its having advanced, as was
natural, rather than receded, as his com-
mentator was driven to infer, in the half-
century between him and Rufinus. Ac-

cording to Rufinus, it ran thus
1. I believe in God the Father Almighty:

2. And in Jesus Christ, His only Son, our
Lord,
3. Who was born by the Holy Spirit of the
Virgin Mary,
4. Was Crucified under Pontius Pilate, and
buried :
5. Rose again the third day from the dead,

G
;
82 ON THE ROMAN CREED.
6. Ascended into Heaven, sitteth at the right

hand of the Father,
7. From thence he shall come to judge the
quick and the dead :
8. And in the Holy Ghost

g. The Holy Church ;
10. The remission of sins ;
11. The resurrection of the body."
Eleven articles in all. And what he says

of it at startingf amounts to this : that it
was one of the fuller forms of the Creed,

compared with that of the Roman Church,
in use then : all other Churches, as far as
he could learn, having expanded their
Creeds to exclude some novel teaching or
* S. Nicetas makes " life everlasting" its last

article, supplies " Catholic " before
the word
'' Church," and by explaining " Church " to be
"the congregation of Saints," prepared the way
for this as
a distinct article. If he omits " et
sepultus," he supplies " mortuus." And in fact
each of his apparent omissions here are supplied
in his other treatises : e.g., " et sepultus " in Rat.
fid. c. 6 ;
" Unigenitum," De Sp. c. 14 ; and,
*' Dominum Nostrum," De div. appelL, c. i. For
" htijus carnis resurrectionem," as he was address-
ing his catechumen, he says " tucc.'"
\ §3-
ON THE ROMAN CREED. 83
Other advanced by heretics, while the

Roman Church, never having bred
heresy, still adhered to the ancient
custom of making her catechumens re-
hearse the Creed publicly, so as to be
heard by all present, that none might
ever be able to add a vôrd to it un-
challenged by their predecessors in the i
faith, who would of course remember
what they had recited themselves.

In the days of Rufinus, as everybody
knows, the only public occasion on which
any Creed was ever used in any Church,
was at the administration of the Sacra-
ment of Baptism, for which the candi-
dates, or catechumens as they were called
in consequence, had been prepared by
previous instruction. Part of this in-
struction consisted in delivering them a
Creed by word of mouth, to be learnt by !
heart and afterwards rehearsed publicly by

them on presenting themselves at the font.
The act of the bishop or priest in deliver-
ing it to them was called " Traditio Sym-
G 2
boli," and he explained its parts to them

simultaneously ; their act in rehearsing it
in the same form was called " Redditio

Symboli :" and this, whether it took place,
in conformity with the forty-sixth Canon
of Laodicea,^ on " the fifth day of the
week " — of the week before Easter, that
is — or any other, day varied in
for the
different Churches, everywhere formed
part of the baptismal ceremony. The
Creed of a Church in those days, accord-
ingly, was the Creed employed in its
office for baptism, and no other. As
Eusebius said of that of his own See, in
reciting and distinguishing it from that of
the Nicene Fathers :
" It was what he
had received from the bishops preceding
him, both when under catechetical
instruction and on receiving bap-
'"
As Johnson (Vade Meciim ii. 117) translates
'' That those who are to be enHghtened " (or
baptized) ought perfectly to learn the Creed,"
*'
(compare the language of Canon 7,) '' and re-

hearse it to the bishop or priest on Maundy
Thursday."
—
tism."* Similarly, the Creed of the Church

of Jerusalem has been preserved to us in the
on it by S. Cyril the
catechetical lectures ;
Creed of the Church of Aquileia in this

Exposition of Rufinus, being what, as he
tells S. Jerome, he had learnt as a cate-
chumen himself : the Creeds of the

Churches of Ravenna, Turin, and Africa
were what SS. Peter Chrysologus, Maxi-
mus, and Augustine commented upon, in
homilies that are still extant, orally to
their hearers, to be repeated by them
afterwards at their baptism. Just what
S. John Cassian said of another form.f
" The Creed then, O heretic, whose text
I have been reciting " — most unfortunately
he stops short at the article on the Incar-
nation
—" is that of all the churches iif
some sense — the faith of all being one

but peculiarly that of the city and church
of Antioch : the Church in which you
were brought forth, instructed, and re-
''
Soc. i. 8.
-j- De Incarn. vi. 6. The Creed is given c. 3.
generated. The faith of this Creed it
was that conducted you to the font of life,
to the regeneration of salvation, to the

grace of the Eucharist, and Communion
of our Lord." And S. Epiphanius of
both forms which he has given at length
in his " Ancoratus :"* of the shorter one
first:
" Continue, then, O faithful and
orthodox, to preserve this holy faith of
the Catholic Church, as she, the one holy
virgin of God, received it from the
Apostles of our Lord, and so ought ye
to instruct each of the catechumens
coming to the sacred laver, not merely to
rehearse their faith to their own sons in
the Lord, but to say in words, as doth
our common Mother :
'
We believe in
one God,' " etc.
Then of the longer one, which he says

had been adopted in consequence of the
heresies invented between the Nicene

Council and the publication of his treatise
" C. 118-121.
—
ON THE ROMAN CREED. 8J
— precisely what Rufinus says of the

fuller forms in the West
" On this account both we and you,
and all orthodox bishops, and in a word
the whole Catholic Church, to meet the
heresies that have arisen, agreeably with
the faith promulgated by those holy
Fathers, enjoin those coming to the sacred
laver especially, to repeat, and say as
follows :
'
We believe,' " etc.
Later, the form promulgated at Con-

stantinople, and confirmed at Chalcedon,
became the baptismal Creed of one local
church after another in the East, as the

acts of the Council of Constantinople
under Mennas, a.d. S3^'> testify ; the
Fathers of three previous Councils which
are there quoted — at Constantinople, Jeru-
salem, and Tyre, A.D. 518 — all calling it
the Creed used at their own baptisms, and

which they used in baptizing others.*
And this form, as everybody knows, has
* Mansi, viii. pp. 1044, 1052, 1059, 1063, io70>

and 1079.
been handed down to us at full length ;
and with the exception of the gloss of

King Reccared on the Procession, is still
recited in our churches after the Gospel,
word for word as it There
stood then.
are, therefore, these four Western, and
five Eastern forms of the Creed at least,
extant word for word as they were used

during the fourth and fifth centuries in
the churches whose catechumens were
taught them. What they contained, as
well as when and where they were used,
is matter, not of inference or conjecture,
but of plain fact. Either they are re-
corded at full length, as being peculiar to
this or that church, or else commented
upon article by article for the benefit of
this or that church's catechumens. Has
it been ascertained, or is it ascertainable,
what the Creed of the Church of Rome
was then, upon equally clear evidence ?
It would have been so ascertained long
since, had authors thought less of per-

petuating conjectures, than of investigating
facts. Professor Heurtley must excuse me

for referring to him again as an instance
of this ; his manuals, drawn up with so
much care in all that concerns himself,
would have been worth twice what they
are, had he followed others less implicitly
by half. Voss and Usher, unquestionably,

must always be quoted with respect on
every subject they handled ; but the
liturgical discoveries of Muratori, Mabil-
lon, and Martene, name no more, had
to
not been made when they wrote and ;
they would have been the last to ignore

them, could they have seen them. One
of their conjectures, in default of direct
proof, had been, that the Creed of the
Church of Rome was ascertainable from
this Exposition of Rufinus. Professor
Heurtley, accordingly, sets down a form
— his fifth in order —-which he heads
thus :
" Symbolum Romanum ex Rufini
commentario :"* and then describes, " as
*' De Fide," etc., p. 31. Walch had given it in

the same terms.
exhibiting,on the whole, the normal text

of the Western Creed of the fourth and
fifth centuries." That his description is
at variance with his heading, will be

shown presently : let us examine the
justification adduced by him for his head-
ing. ^*
The Creed expounded by Rufinus
is that of the Aquileian Church. He
notes, however, as he proceeds, sundry
discrepancies between this Creed and that
of the Church of Rome : so that we
thus obtain the text of the Roman Creed
of his day, as well as that of the Aqui-
leian." * Sundry discrepancies — my
readers will, perhaps, hardly credit me
when I tell them they will find but two
such noted in all ; and neither, in all pro-
by Rufinus himself, as has been
bability,
shown above. But this is a point on
which I will not insist here. Taking his
treatise as it now stands, the first discre-
pancy noted in it between the two Creeds
•X '' De Fide," etc., p. 29.

1
relates to theAquileian addition of those

two words, " invisible and impassible,"
which it says are " wanting in the Creed
of the Roman Church;" the second to
the " descent into hell," which it says is
wanting there likewise.* As no other
discrepancies are pointed out. Professor H.
assumes the two Creeds must have been
identical in all other respects, save where
the Aquileian differs from all other Creeds,
in asserting " the resurrection," not " of
:"
the body," merely, but " of this body
which is a hasty inference, as we shall
see. Of the descent into hell, Rufinus

went on to say, that this article was as
little known to the Eastern Churches as
to the Roman. As he had not said the
same of those words " invisible and im-
passible," we must, if we accept the Pro-
fessor's reasoning, assume that the Eastern
Creeds contained them. Again, as to that
other statement of this Exposition, on
which I remarked at starting : " As is
'•'
De Fide, p. 122.
also said in the Creed,"* '

And of His
kingdom there shall be no end :' " what
are we to from hence, that this
infer
article was the Aquileian and the Roman
Creeds ? The fact being that it was
common to neither. Walch, to be con-
sistent, endeavoured to apply the same
principle to other Creeds, that Professor H.
has applied exclusively to that of Rome.
For besides the two discrepancies noted
in this Exposition Aqui-
between the
leian and the Roman, he saw there were
two likewise noted in it between the
Aquileian and the Eastern Creeds. One
I
of them has been discussed already :
j
*'
the descent into hell," which no Eastern
Creed ever contained the other had re- :
ference to the commencement of the

5 Creed, which in all Eastern forms sets out
with belief " in one God, and in one Lord
Jesus Christ." Walch, therefore, con-
structed an Eastern Creed f on the
'' " De Fide," etc., p. 136.
f Biblioth. Symb. p. 38. The Roman is p. 37.

;
assumption of the Eastern and Aqulleian

Creeds being identical, except where their
discrepancieshad been set down by
Rufinus and the result was that he
;
produced a form as unlike any of the

Eastern Creeds extant, as can well be
conceived :* save that it begins as they do
but is in all other respects as much too
contracted, as the form assigned by Pro-
fessor H. to the Church of Rome is too
diffuse. Professor Heurtley has so far
more colour for his heading, as the form
assigned by him to the Church of Rome
is proved directly by the treatises of SS.
Peter Chrysologus, Maximus, and Augus-
tine to have been in all other respects
what he describes it to be, " the normal
form of the Western Creed of the fourth
and fifth centuries :" only that it is not
" In a subject of this kindwould not wil-
I
lingly resort to the ridiculous but I cannot help

;
likening this attempt to putting a bonnet on the

head of a person otherwise dressed as a man,
and then declaring him to be in female garb from
head to foot.
therefore proved to have been that of

the Roman Church. In the absence of
any direct proof to the contrary, we
might, to be sure, consider ourselves free
to infer this ; but, as I have said aheady,
Rufinus himself intimates in express
terms that such not the fact " Other
v>ras :
Churches," he says, " had made certain

additions to their respective Creeds ; but
in the Roman Churchhad not been this
done. For there the candidate for bap-

tism had never ceased to rehearse the
Creed publicly, just as he had been taught
it,and the addition of a single word
would have been instantly noticed by the
baptized of former years." In other
words, the Creed of the Roman Church
had not been added to, but retained its
pristine simplicity : being identical with

what had been used in administering the
Sacrament of Baptism there from time
immemorial. If, therefore, the baptismal
office of the Roman Church of those
days is extant, so is its Creed. We are
thus brought to the Uturglcal discoveries

of which have spoken.
I
Muratori's " Liturgia Romana " con-

" sacramentaries " or " "
tains three rituals
of the Roman Church, called after three
Popes, SS. Leo L, Gelasius I., and Gre-

gory L, their respective compilers or re-
visers, not authors, as Sir W. Palmer
shows ;* and Mabillon's " Museum Itali-
cum" contains as many as fifteen short
" orders " or " uses " of the same Church
;
but of these we may dismiss the last five

from consideration on account of their
lateness. I am not aware that any com-
parative analysis of these collections on

any made
particular subject has yet been :
still less on that of the Creeds. At all

events, what Gavanti, and after him
Merati,t has written on the Apostles'
Creed can only be characterized as so
much rubbish, based on spurious evidence.
It is on this head, and on this head only,
"'
Orig. Liturg. vol. i. § 6.
f Thesaur. ii. § v. c. 3.
—
g6 ON THE ROMAN CREED.
that I profess to have tested these collec-

tions myself, and proceed to give my
results.
Unfortunately, the first part of the

Leonine Sacramentary seems to have been
lost — at least it has not been printed
and with it whatever baptismal office this
Sacramentary contained. Still, I expect

to be able to prove the baptismal offices
of the next to have been Pope as old.
Gelasius L, in fact, being separated by

little more than thirty years from S. Leo,
almost equal antiquity might seem be-

spoke for the sacramentary bearing his
name as a whole. But as our copies
of it contain some later additions that
we can detect, it is possible that they may
contain others also to which we have no
clue. Muratori's copy, for instance, con-
tains an addition to the Canon of the
Mass which we know from unexception-
able sources'' to have been made by
'-
Palmer, as before. " Hanc igitur obla-
tionem," etc.
:
S. Gregory. This copy, therefore, can-

not have been in existence before the
seventh century, and possibly not then
as in the office for Good Friday * a
blessing is asked not only for the Roman
but for the Frank empire. At the same
time, quite possibly, this may have been
interpolated into the existing copy ; for,
on another occasion, f only the Roman

empire is prayed for, as in Muratori's
copy, though not in Migne's,J of the
Gregorian. Should it not follow from
these accounts, that no greater antiquity
can be claimed for the Gelasian Sacra-
mentary than the Gregorian, as wê have
them ? Hovêver, I am concerned only
wîth their baptismal offices, and not with
theirs by themselves either, as I said
before, but read side by side with such
'•' *' Resplce propitius ad Romanum, sive Fran-
corum imperium." — Liturg. Rom. i. 561.
f Prayers
" in time of war." — lb. 727.
t Muratori tells us his edition is from a Vatican

MS. Migne's is evidently from a MS. of later
date.
H
: —
of the " Roman orders " published by

Mabillon as contain any.
Now, happens that in the Gela-
it so
sian Sacramentary we have two baptismal
offices : one for Easter, and one for
Whitsuntide, which were precisely the
" two seasons " which S. Leo pronounced
" legitimate ;" while S. Gelasius prohibited
administering baptism, except in cases of
illness, at any other.* And in both offices
the part relating to the Creed is identical,
and runs as follows
" Before pouring water over him "
such is the direction to the officiating
minister in the first office

—" you ask him
the njoords of the Creed^ and say :
'
Dost
thou believe in God the Father Al-
mighty ?' He answers, ' I believe.' '
Dost
thou believe also in Jesus Christ His only
Son our Lord, born, and suffered ?' He
answers, '
I believe.' '
Dost thou be-
lieve also in the Holy Ghost : the holy
Church: the remission of sins : the resur-
'''
Bingham, xi. 6, 7, with the notes.
rection of the body?' He answers, 'I

"
believe;
" You ask him the words of the Creed "
— of the whole Creed then in use for ;
otherwise the catechumen would have

been imperfectly questioned about his
faith. " This was the " redditio symboli^'*
says Mabillon,* " which Amalarius affirms
-''
Liturg. Rom. ii.999, note. Martene (De Ant-
Eccl. Rit. Lib. i. c. i Art. xiii. § 13) calls this
;
" Interrogatio de fide ;" thus apparently, though

not expressly, distinguishing it from the '' redditio
symboli" which he had explained already (Art. xi.
§ 18.) Nor is Bingham more explicit. And there
are passages : e.g. Ferrand, Ep. ad Fulgent, quoted
by Bingham (x. 2, 10,) and S. Aug. Confess, viii. 2,
quoted by Martene (ibid.) which seem to indicate
that the " redditio symboli " consisted in the re-
hearsal of the whole Creed in public by each cate-
chumen. On the other hand, even Martene, when
treating of the *' redditio symboli," notices that
there is a rubric of the Gregorian Sacramentary
preceding the prayer headed '' adreddentes,'" which
runs as follows " Dominus papa post pisteiceis f^
:
and on which he says "Est d.utem pistetieis vox

:
Graeca Tnarevet^;, id est, credis ? quia interroga-

tiones symbolum reddentibus factse incipiebant."
Now, anybody who will be at the pains of looking
H 2
took place, according to the Roman order,

on Holy Saturday." " And this," adds
Bingham,* " was always to be made In
the same words of the Creed that every
Church used for the instruction of her
catechumens ;" just as is done still in the
through his collection of baptismal offices (Art.

xviii.) will see that in each case the interrogatories
are longer or shorter, as the particular Creed then
in use was long or short. (Orders iii. and vi. have
the longest of all orders iv. and xii. in one place
;
follow the Roman use, but the Gelasian Sacra-

mentary orders v., x., xi., xii. in one place, and
;
xvi.-xxi. the Roman use, but the Gregorian with

additions. The rest have merely the first words
in each case.) And further, that in all the more
ancient of these services the recital of the Creed at
length, even on the day of baptism, is ordered to be
by the priest alone, as in the Gelasian *' Inde :
vero dicis symbolum, impositTi manu super capita

ipsorum. ;" which same Creed is in the seventh of
the Roman orders published by Mabillon expressly
stated to have been the Niceno-Constantinopolitan ;
as in the tenth of those published by Martene

likewise ; though in France it was usually that of
the West.
* XI. 7, 8. Perminius *' De Sing. Lib. Can.
Scarap." in Migne's Patrol. Ixxxix. p. 1035, seems
decisive on this head.
ON THE ROMAN CREED. lOI
Church of England.* In the Gregorian

Sacramentary there was no baptismal
office for Whitsuntide seemingly, but only
for Easter ; and in this we have the same
Creed again, word for word, save that
" Maker of heaven and earth " has been
inserted in the first article after the word
" Almighty," and " Catholic " after the
word " Church." Of the " Roman
orders " published by Mabillon, only the
which speaks of " the custom of
first,
bowing the knee for King Charles,"f and

therefore cannot all of it be older; the
seventh, which bears considerable resem-
blance to the office for baptism in the Gela-
sian Sacramentary and the tenth, which
;
Mabillon assigns to the eleventh century,

contain any baptismal office at all; and in
that of the seventh the Creed is not given
complete. In that of the first and tenth
the Creed of the Gregorian Sacramentary
See the Three Offices for Baptism in the Book

'''
of Common Prayer: " Dost thou believe," &c.

f § 24. This has been reprinted by Muratori,
ii. 974 et seq.
I02 ON THE ROMAN CREED.
reappears, word for word, amplified only

by '^
life everlasting" for its last article.
Such, therefore, were the exact dimen-

sions of the Creed of the Roman Church
for several centuries —say from the fifth
to the tenth — on the showing of its own
service-books ;
just what, I think, Rufinus,
rightly construed, should have prepared us
to expect. He represents it as of all
Creeds the most elementary and least
j
added to ; and what is the baptismal
I
Creed of the Gelasian Sacramentary but
I
this ? Compared with the Aquileian,
given a few pages back, it will be seen
that they agree, word for word, in the
two first and four last articles with a
single exception — a mere question of a
pronoun —and that their entire diff'erence
consists in what is intermediate, relating
to the Incarnation,which in the Roman
is curtly summed up in two words, "born
and suffered." On this head the con-

temporary Creeds of Aquileia, Turin, and
Ravenna, to say nothing of the East,
03
supplied what was not then, and for long

afterwards, in the Roman; and antici-
pated so far the teaching of S. Leo.
Hence, when S. Leo speaks, in his cele-
brated Epistle to Flavian, of " the uni-
versality of the faithful professing their
belief in " God the Father Almighty, and
in Jesus Christ His only Son, our Lord,
Who was born of the Holy Ghost and
the Virgin Mary," he is as certainly
quoting the exact words of the baptismal
Creed of his own Church in the two first
sentences, as he is borrowing from other
Creeds in the third. And when the
words, " Maker of heaven and earth,"
" Catholic," and " life everlasting," were
added to the Creed of his Church, as in
the Gregorian Sacramentary, they had
existed already for centuries in the Creeds
of Jerusalem, Cyprus, and Constanti-
nople, to say nothing of the West. As
articles are reckoned in the Tridentine
Catechism, it contained no more than
eight in its original, and but nine in its
enlarged shape ; for out of the three

additions made to it in the Gregorian
Sacramentary, but one, ''
Hfe everlasting,"
imports a new article. Hence, further,
when Leo says in another letter one
S. —
to the Empress Pulcheria,* on which 1
must dwell again presently " Forasmuch —
as the short and perfect confession of the
Catholic Creed, which is marked by the
sentences of the twelve Apostles in the
same number, is supplied with celestial
armoury to that extent, as to be able to
decapitate all heretical opinions with its
own sword alone ;" whatever be the
Creed of which he is here speaking, he
cannot possibly mean that of his own
Church, for the number of the Apostles
exceeded that of the articles in the Roman
Creed then by one-third; and for centu-
ries afterwards by one-fourth. Never, in
short, had been supplemented from
till it
other Creeds sufficiently, would the two

numbers square.
'''
Ep. xxxi. ed. Migne.
05
Such, then, are the simple facts of a

case on which so much romance has been
written, and is still current. Of all the
Creeds of those days the Roman could
least pretend to have been composed, as
even now the Tridentine Catechism main-
tains solemnly,*' by the twelve Apostles.
It was literally the shortest of all existing
Creeds ; distinguished from all other
Western and Eastern professions equally,
by the extreme brevity with which the
Incarnation was expressed in it ; and
from all Eastern, in common with all
Western, in that it commenced with the I
verb in the first person singular, instead of

the first person plural
—" I believe," not
I
" we believe ;" and asserted belief in

"God," not in "one God." And hence
those words of S. Ambrose, if he really
wrote them, or rather if the letter ad-
dressed by him and other bishops to Pope
Siricius originally contained them
— " Let
them believe the Creed of the Apostles,
" Pars. i. c. i. § 2, 3.
Io6 ON THE ROMAN CREED.
which the Roman Church ever guards

and maintains inviolate " which I doubt —
extremely, from the abruptness of their
appeal, isolated alike from anything that
precedes or follows them^ they can —
refer to no other.
* Ep. xlii. Migne.

ed. It is a letter to thank the
Pope for his promptitude in condemning heretics,
particularly Jovinian,whom they proceed to refute.
" Sed de via perversitatis produntur dicere, virgo
concepit, sed non virgo generavit. Quae potuit
enim virgo concipere, potuit virgo generare cum :
semper conceptus praecedat, partus sequatur. Sed

si doctrinis non creditur sacerdotum credatur
oraculis Christi, credatur monitis angelorum
* Quia non impossibile Deo omne verbum.' Cre-
datur symbolo Apostolorum, quod ecclesia Romana
intemeratum semper custodit et servat. Audivit
Maria vocem angeli," etc. All the rest of the
letter is in continuation of this and other proofs
from Scripture and there is no hint anywhere
;
what that Creed contained. It so happens that

with the pseudo-Ambrose, e.g. the author of the
*'
Expl. Symb. ad initiandos," this is apt to be a
pet point. " Quoniixm symbolum Romanas eccle-
sise nos tenemus ;" and again, ''Hoc autem est
symbolum quod Romana ecclesia tenet, ubi primus
Apostolorum Petrus sedit, et communem senten-
tiam eo detulit," &c. (Patrol, xvii., App. ii. p.
ON THE ROMAN CREED. I07
There is more question relating

yet one
to the Creed of the Roman Church to be 'j
settled before we conclude. The letters
of S. Leo to Flavian and Pulcheria were j
written at different times; that to the

Constantinopolitan Patriarch before, that
to the Empress after, the Fourth Council.
But even before the meeting of the Fourth
Council, exception had been taken by the
friends of Eutyches to a passage which |j
has been already quoted from the earlier

letter, because the Creed appealed to there
by the Pope commenced from differently
that of Nicaea. " Why should he not
have said in one God, and one Jesus
'
Christ ?' " they asked to which Vigilius

;
of Thapsus replied, that " at Rome, long

before the Nicene Council came together,
from the age of the Apostles down to his
own, and during the pontificate of S.
Celestine, whose orthodoxy they allowed,
the Creed had ever been so delivered to
1 155.) His zeal, possibly, may have led him to

insert it here.
:
Io8 ON THE ROMAN CREED.
the faithful." So deUvered* — in other

words, with the " one " before ''
God,"
and " Jesus " omitted, which the Nicene
Creed supphed. After the Council of
Chalcedon, S. Leo never, as far as I can
find, appeals to the Creed of his own
Church again, but always to the Creed
of Constantinople or Nicsea. Was it that
he deferred to the Eutychians or to the
Fourth Council ? Of the Fourth Council
we know was attended by a greater
that it
number of bishops than any previous

Council, and that it passed a canon, dis-
tinguished from other canons in general
by being appended to their definition of
faith, and declaring under severe pains
and penalties, that, in future, there should
be but one Creed allowed for public use
viz., that of Constantinople and Nicsea
combined. To this canon the Pope was
* This passaîê is adduced by Bishop Bull,
Ind. Eccl. Cath. vi. 2, to prove the ante-Nicene
origin of the Roman Creed, which of course it
may ; but not what that Creed cojitained, beyond

what is here stated.
;

09
unhesitatingly pledged on the spot

through his legates ; but afterwards, in
consequence of his determined opposition
to the prerogatives claimed for the Con-
stantinopolitan See by another equally
famous canon passed in the teeth of his
legates, he was reported adverse to the
rulings of the Council in general by its
opponents, and movements were set on

foot in various parts of the empire for its
revision. He had to exert all his influ-

ence to prevent these from taking effect
and accordingly seems to have felt called
upon, in future, to be all the more ex-

plicit in declaring his acceptance of its
dogmatic decisions without reserve, and

all more particular in appealing to its
the
Creed. Thus, in the very first of his
epistles to the new Emperor, his name-
sake, he says of its " rule of faith " —by

which he means its Creed — " that having
been promulgated by Divine inspiration,*
it was incapable of improvement by sub-
''•
Ep. cxlv. ed. Migne.
no ON THE ROMAN CREED.
traction or addition." He repeats this
again and again in other letters.* In his

last letter but one to the same Emperor,
he recites the Nicene Creed proper at full
length, to point out the harmony between
it and his own doctrine.^ With the
monks of Palestine he expostulates for
having " forgotten the saving Creed and {
confession they had recited before many I

witnesseson receiving baptism."J Their •
baptismal Creed was then, and had long

been the Creed of Constantinople, as will
I
be brought out more fully further on.
I
Singularly, this, of the three Creeds named
/ by him, alone contained exactly tiiDelvc ar-
ticles: the Nicene Creed proper, exclusive *
of its anathemas, only containing eight,
[
like the Roman. As, therefore, for other
reasons, we might expect that in writing
to the Empress Pulcheria, he would be
careful, wherever insisting upon Creeds, ^
to appeal to this, the Creed of the city j|
''
See Ep. clxii., for instance, to the same.
f Ep. clxv. 3. t Ep. cxxiv. i
ON THE ROMAN CREED. Ill
where she ruled and resided, in preference

to any other; so for this additional
reason, when we find him declaring of
the Creed which he appealed that
to
it contained "the sentences of the
twelve Apostles in the same number," we
cannot but infer that he could mean no
other.
I have said that a canon was appended
to the definition of the Fourth Council
ordering that, in future, the Creed pf
Nicsea and Constantinople combined
should be employed in every public
ceremony, to the exclusion of all others.
The Acts of the Third, or Council of
Ephesus, had contained a decree to the
same effêct as regards the Creed of Nicaâ,
though less solemn in form. By the
succeeding Emperors, Basiliscus and Zeno,
even when opposing the Fourth Council,
its Creed is regularly spoken of as the
sole creed allowed, " in which they and
all their subjects and progenitors every-
where had been baptized and professed

their falth."^' It received similar testi-
mony from the Councils of Constanti-

nople, Jerusalem, and Tyre, as we have
seen in the next age.f Later, only by
another generation, we have the Emperor
Justinian declaring, in a formal edict, that
" the Fathers of Ephesus and Chalcedon,
besides wholly following the same holy
Creed in condemning the errors of Nes-
torius and Eutyches, anathematised all
who delivered a definition of faith — that
is to say, a 'creed' or 'lesson' to any
presenting themselves for holy baptism,
or coming over from any heresy whatso-
ever other than the one propounded by
the 318 holy Fathers "
—
who met at —
Nicsea "and expounded by the 150 holy
Fathers," who met at Constantinople.^
* See particularly the Encyclic of Basiliscus,

Evag. iii. 4, and the Henoticon of Zeno, ib. 14.
Peter of Alexandria says the same further on in
his letter to Acacius, ib. 17.
f Above p. 87.
X His edict, or *' Confession of Faith," against

the three Chapters. — Mansi ix., 557.
ON THE ROMAN CREED. II3
After this interpretation of its meaning

by the Prince of Jurisconsults, there can
be no room for doubting what were the
restrictive constructions put upon this
canon by contemporaries, while having
been passed at Ephesus as well as
Chalcedon, it was as much upheld by
the opponents as by the supporters of
the latter Council : a convincing proof
how very generallywas then observed.
it
Again, the matter-of-fact way in which

the joint Creeds of Nicsea and Con-
stantinople are connected in the edicts of
Basiliscus and Zeno with the administra-
tion of baptism proves that in this respect
its provisions must have been obtained in
many churches long before they became
law for all. And with this correspond
not merely those passages from S. Epi-
phanius above quoted, where this Creed
appears prefaced by the statement that it
was what all catechumens should be

taught to rehearse, but also the well-
known statement of Theodore the reader,
I
—
114 O^ "^^^ ROMAN CREED.
who flourished in the early part of the

sixth century ; that till 517, or
A.D.
thereabouts, this Creed used to be recited
in church " on one day of the year only
viz., on Maundy-Thursday, at the cate-
chisings by the Bishop.* It seemed diffi-
cult to reflect on these facts without

coming to the conclusion that what had
thus become law for the empire must have
become law, sooner or later, in Rome, too.
Nor was this conclusion otherwise than
abundantly strengthened by considering
further the conspicuous part played by
the Roman Bishops at each of the
Councils of Ephesus and Chalcedon^
and the outspoken and often-repeated
adhesion of S. Leo to the doctrinal
decrees of the latter. Even with no
other data to build upon than these, there
was, surely, some ground for inferring
that the Creed promulgated at Chalcedon
must have been at one time received into
the baptismal offices of the Roman Church,
- II., p. 32.
ON THE ROMAN CREED. I I5
either in connection with, or totheabandon-

ment of what had been used there pre-
viously. Coming to the Gelasian Sacra-
mentary, therefore, with this surmise, I
was agreeably surprised to find it not

only confirmed there to the letter, but
supplemented in more ways than one, as
I shall explain in detail. It has been
shown, some pages back, that both at
Easter and Whitsuntide, for what is
called the " Redditio Symboli," or re-

hearsal of the Creed by the catechumens
in the act of receiving Baptism, the form
given in the Gelasian Sacramentary was
a form consisting of eight articles only,
and that this form, in reality, was and
had been the Creed of the Roman Church
downwards till then. But the adminis-
tration of Baptism came last in a train of
preliminary ceremonies, among which that
of the " ScriitiJiiiim^'' or examination of
candidates, ranged over several weeks pre-
vious. The office for this is given in a
place by itself in the Gelasian Sacra-
I 2
Il6 ON THE ROMAN CREED.
mentary, and to understand it properly

we must go to the seventh of the Roman
" orders," as printed by Mabillon, which
consists of this exchisively, with directions
for its performance. There are several
other copies of it, indeed, extant besides
'^
these two. Ita ut intelligamus," as
Muratori says, " illo usam fuisse Ro-

manam ecclesiam,"* not, however, that it
was peculiar to the Roman Church except

in this form, might be shown from
as
Martene.f In the Roman Church, then,
" notice" was given of this " examination
of candidates" on the second day or Mon-
day of the third week in Lent:):, in the
following words " The day of exami-:
nation, dearly beloved, in which our

candidates are taught heavenwards, is at
hand. Be pleased, therefore, to be care-
" Lit. Rom. Comp. Mabillon, Mus.

i., 531, note
Ital. ii., 75.
f De Ant. Rit. Eccl. Lit. i., c. i, Art. ii. et
seq.
X
" Denuntiatio pro scrutinio, quod tertia heb-
clomadci in Quadragesima secunda feria initiatur."
J
ON THE ROMAN CREED. II
fill to attend on the fourth day of the

week next ensuing, at the third hour,*
that we may, by the help of God, be
able duly to perform this heavenly
mystery, by which the devil, with his
pomp, is destroyed, and the gate of the
kingdom of heaven set open, through
Jesus Christ," etc. There were seven
such examinations in all, of which that
on Easter Eve was the last and at the :
end of each of the first five the day of

the next was announced, showing that,
with the exception of the first and the
last, the days for holding them were not
necessarily the same every year. But it
would seem to have been always at one
of the examinations held in the fourth
week that —
two solemn lections one from
Isaiah, the other from the Epistle of
S. Paul to the Colossians —were read,
and the commencement of each of the
four Gospels expounded, " /// aiirhini
"^ Thisis the reading of the seventh Roman

'*
Order," and, no doubt, the correct one.
Il8 ON THE ROMAN CREED.
apertionem^'^ for the opening of the ears,

in each case. And then followed the
" traditio syjnboli^^ or delivery of the
Creed to the candidates, " prefaced as
follows :"* " Dearly beloved, ye that
are to receive the Sacrament of Baptism,
and be begotten a new creature of the
Holy Spirit, embrace with all your heart
the faith by which, believing, ye are to
be justified, and, having your minds turned
by true conversion to God, the Illuminator
of our souls, draw near and receive the
Sacrament of the Evangelical Creed, in-
spired by the Lord, instituted by the
Apostles ; brief in words, to be sure, but
vast in mysteries, forasmuch as the Holy
Spirit, who dictated these things to the
masters of the Church, composed, for
saving purposes, a faith with such elo-
quence and such brevity that what you
must believe and keep always before you
* **
Incipit pr^fatio symboli ad electos : id est,
antequam dicas symbolum, his verbis prose-
quens."
9
ON THE ROMAN CREED. I 1
should neither be above your comprehen-

sion nor fatigue your memory. Learn,
therefore, the Creed with attention, and that
which we deUver to you, as we received it
ourselves, inscribe, noton any corruptible

substance, but on the pages of your heart.
This, then, is the beginning of the con-
fession of faith which ye have received."*
What is the Creed which follows?
" In what language do these candi-
dates for baptism confess Christ ?" asks
the presbyter, and the answer is, " In
Greek." Addressing the Acolyth, he
continues :
" Declare their faith in the
form in which they profess it." And
the Acolyth, placing his hand on the head
of one of the children, repeats the Niceno-
Constantinopolitan Creed, which is given
at length, in Greek, word for word as
it had been promulgated at the Fourth
General Council. " You have heard the
Creed in Greek, dearly beloved," resumes
the presbyter; "hear it in Latin. In
" Liturg. Rom. i. p. 539.
I20 ON THE ROMAN CREED.
what language do these confess Christ ?"

and the answer having been, " In Latin,"
he bids the Acolyth " declare their faith
as before," and again the same Creed is
repeated at length in Latin, word for
word, as it had been in Greek.
Thus, in the earliest extant Office for
baptism of the Roman Church, the Creed
delivered to her Catechumens was the
N iceno-Constantinopolitan emphatically,
the only Creed the?! in general
use, be it remembered, whose Articles
amounted to more nor
twelve, neither
less; and it was of this Creed, and no
other, that her clergy were told to de-

clare, by way of preface to it, that it had
been " inspired by our Lord, instituted

by His Apostles, dictated by the Holy
Ghost." Her earliest Sacramentary con-
tainsno such glorification of the shorter
Creed in which her catechumens had
been instructed till then. This shorter
form, to be sure, she retained so far as
to limit the questions to be asked of the
catechumens at the font, and conse-

quently their answers to its more simple
terms, as before. And, indeed, in the
instruction which follows the rehearsal of
the Niceno-Constantinopolitan Creed, that
Creed is, perhaps, as much interpreted by
the shorter form as the shorter form by it..
This, at all events, is what is then put into

the mouth of the presbyter.
" Such is the sum of our faith, dearly
beloved ; these are the words of the Creed,

not made by the wisdom of human speech,
but arranged by the true reason that is from
above, being what nobody lacks the ability
to comprehend or retain. Here the power
f of God t he Father and the Son is declared
equal an d on e. Here the only-begotten of
God is set forth born according to the
Iflesh of the Holy Ghost and Virgin Mary*
IHere His crucifixion, burial, and resur-
rection on the third day is preached.
Here His ascension above the heavens,
and sitting on the right hand of the
Majesty of the Father, is confessed ; and
1 22 ON THE ROMAN CREED.
His coming again to judge ihe living and

the dead proclaimed. Here the Holy
Ghost is professed inseparate from the
Godhead of the Father and the Son-
Here, lastly, the calling of the Church
the remission of sins and resurrection of
the flesh is clearly taught You
have thus, dearly beloved, arrived at a
knowledge of the before-named Creed of

the Catholic faith now go and, without
;
changing a word of it, learn it by heart."

The rest is irrelevant. In all that relates
to the Father, Son, and Holy Ghost, this
epitome represents rather the fuller than

the shorter form. The remaining Articles
are plainly epitomised from the shorter
form, into which " life everlasting," as
we have seen, had not yet been inserted,
which is, doubtless, the reason why that

truth is not noticed in this epitome.
That the Roman should have so far
retained her old traditionary Creed, even
in adopting that of the Fourth Council
in exchange for it so far, becomes in-
;

23
telligible enough, if we apply the remark

of Rufinus to the circumstances of those
times. Education was not Hkely to have
been improved or extended at Rome by
the invasion of Attila, which had pre-
ceded the Fourth Council by forty years
and the public rehearsal of the Creed by
candidates for baptism might have pro-
voked a burst of fanaticism had it em-
bodied so much as a word which the
mass of the faithful had not been taught
themselves in their day. Accordingly,
what was " delivered " to the catechu-
mens in private, forty years after the
Fourth Council —supposing this change
to have commenced with Pope Gela-
sius —was the Niceno-Constantinopolitan
Creed : what was " rehearsed " by them
in public immediately before receiving
baptism was the same with what we
find used in the Church of Rome
still. And in the epitome of the
Creed put into the mouth of the presbyter
charged with instructing them, there is a
124 ^^ '^^^^ ROMAN CREED.
clear reference to both forms, as has been

shown.
It may be asked, possibly, what proof
there is that the prefatory remarks pre-
ceding " the delivery " of the Creed had
been composed expressly for the Niceno-
Constantinopolitan Creed on its introduc-
tion ; and had not likewise preceded the
delivery of the shorter form till then.
This might be admitted ; and yet even*
would remain that the Roman
so the fact
Church had as little hesitation in assert-
ing of the C reed of the Fourth Council
that had been inspired by our Lord
it ;
instituted by the Apostles dictated by ;
the Holy Ghost:" as of her own:

plainly showing in what sense they had
formerly been said of her own. But
after all,mere hypothesis.
this is The
Gelasian Sacramentary contains the oldest
baptismal office extant of the Roman
Church. Accordingly we may assume,
for all that appears to the contrary, that
this preface, as it stands there, was ex-
ON THE ROMAN CREED. I 25
pressly composed for the Creed to which

it there serves as an introduction, namely
that of the Fourth Council. And further,
anybody comparing what is said of the
Creed in this preface with what S. Leo
says of it in his letter to the Empress
Pulcheria, will hardly dispute the pro-
bability that the author of this preface
borrowed from that letter of S. Leo.
But that S. Leo must have been dis-
coursing on the Creed of the Fourth
Council in that letter has been already
proved.
a.
Afterwards, when the Gelasian and

Gregorian were intro-
Sacramentaries
duced into France by Charlemagne and
his successors, either from the custom of
chanting the Creed of the Fourth Coun-
cil at Mass having already prevailed there
for some time, or else from national
repugnance, this Creed was not generally
substituted at the " traditio symboli "
before baptism for that of the West.
Martene says he found it in a pontifical
of Saltzburg : and it occurs in a pontifical

of Poitiers given by him at length : and
in the tenth of his orders further on.
On the other hand, that which had
formed the preface to it in the Gelasian
Sacramentary appears in several of his
other Orders as a preface to the Creed of
the West, by that time lengthened into
twelve articles, and supposed to have been
actually composed by the Apostles.
Hence, so far from this preface having
been accommodated in the Gelasian
Sacramentary to the Niceno-Constanti-
nopolitan Creed, it was, on the contrary,
borrowed from that ritual in France to be
accommodated to the Creed of the West,
whose " institution by the Apostles " was
beginning to be maintained, according to
the then current legend, in a far dif-
from what these words had
ferent sense
borne when predicated of the Creed of
the Fourth Council. The Galilean pre-
faces themselves, it should be noted, so
far as they have been preserved, had
27
contained no sort of allusion to this

supposed authorship of the Western
Creed.*
On the morning of baptism, similarly,
where the Niceno-Constanti nopolitan
Creed is directed in the Gelasian Sacra-
mentary to be recited by the Priest alone,
the earlier Gallican Orders published by
Martene f contain a direction to the same
effect, with this exception, that it is the
Western Creed which they prescribe.

Yet, when the candidates are called upon
to answer for themselves at the font, the
questions put to them are taken from the

Gelasian or Gregorian Sacramentaries ; in
other words, it is the Roman Creed in
which they are then called upon to pro-
fess their faith. The questions in Orders
IV. and XII. in one place are from the
Gelasian; in V., X.-XIL, and XVI.~
XXL, they are from the Gregorian, more
See those given in Martene, Art.

"^^
xi., from the
*' Ancient Gallican Missal."
I Art. xviii.
:
or less added to, as was remarked in a

previous note. As regards the more
recent Orders, the only change to be
noticed in them is, that on the morning
of baptism the rubric, instead of directing
the Western Creed to be recited by the
priest alone, enjoins him to call upon all
present, or at least the sponsors, to recite
this Creed with him. The rubrics of
Order XVI., and several others following,
are to this effect.
Such, then, were the modifications
which the Roman office for baptism
underwent in France, when introduced
there by Charlemagne and they are the
;
more to be noticed, because they found

their way eventually to Rome itself,
equally displacing there what they had

displaced in France, and are to this day
observed in all churches of the Roman
obedience. Witness this rubric of our
own times in their baptismal service
^'
The priest as he proceeds to the font,
says, along ijo'ith the sponsors^ m a loud
29
voice "* — not the Niceno-Constantino-

politan in accordance with the Gelasian
Sacramentary —but the Western Creed,
in accordance with the semi-, but only
semi-Romanised Gallican offices of the
eighth and ninth centuries. Afterwards,
as in those same GalHcan offices, the can-
didates are questioned respecting their
faith at the font in the exact form pre-
scribed by the Gregorian Sacramentary,
with its latest additions, and differing
only from that of the Gelasian in being
more full.
Thus in the existing office for baptism

of the Roman Communion, we have
conclusive testimony both to what was
originally the Creed of that Church, and
to the vicissitudes which it has under-
gone since. Previously to the days of
Pope Gelasius, it must have been either
identical with the form preserved in his
Sacramentary, or else more simple more ;
simple, because whatever changes it has

- " Golden Manual," p. 676.
K
; "
undergone since then have been in the

way of addition ; identical, because the
directions there given to the priest at
the font,
—" You ask him the words of
the Creed — " are direct testimony to
Avhat its exact dimensions were then. The
candidates,had they rehearsed con-
tinuously what they were then asked
in three separate questions, must have
said :
I believe in God the Father Almighty ;
And in Jesus Christ His only Son our Lord,

born and suffered
And in the Holy Ghost, the holy Church, re-
mission of sins, and the resurrection of the
body.
This is, again, precisely what they

would say still save that they would
:
insert " Maker of Heaven and earth

at the end of the first article and ;
^' Catholic " before, and " the

Communion
of Saints " after the word " Church
in the middle of the third, and " life
everlasting '^
at the end. The second
ON THE ROMAN CREED. I3I
article has remained to this day intact.*

Of these four insertions, the two first
appear in some copies of the Gregorian

Sacramentary without the two last; in other,
and therefore probably later copies, with

the two last as well. Hence this Creed is
virtually recitedby every catechumen of

the Roman Communion still, word for
word as it stood in the seventh or eighth
century. But, further, previously to the
days of Pope Gelasius, or at all events
of the Nicene Council, this Creed must
have been the one " delivered " to cate-
chumens during their " scrutiny," as well
as professed by them at the font. It is
of course possible that the Creed " de-

livered " to them may have been at one
time that of the First Council : still,
before then it must have been as cer-
tainly the Roman, as it was afterwards

the Niceno-Constantinopolitan. And the
'•'
Golden Manual," p. 678 but two glosses
*'
;
have been introduced into the English most

gratuitously.
K 2
Niceno-Constantinopolitan it remained,
doubtless, till this was in turn displaced
by the Western Creed subsequently to
the introduction of the Roman Order
into France. In the Gregorian Sacra-
mentary the office which should contain
it is simply wanting for that the
;
" scrutiny " before baptism existed at

Rome then and long afterwards in full
vigour, is proved by its adoption in France,

according to the Roman manner of con-
ducting it, in the ninth century, with the
preftice to the Creed, and in several cases
the Creed itself, unaltered from the
Gelasian Sacramentary. Thus we see
that the Roman Church has at one time
taught her catechumens one creed, and at
another another, in preference to her
own though she has always questioned
:
them on her own at the font in other ;
words, she has admitted, in retaining her

own, that it had been improved upon in
other churches. And hence, finally,
we see that if, according to the statement

33
of Sir W. Palmer,* who derived it from

Mabillon, "all the sacramentaries (in
France) were taken from the Roman

:"
Order, from the time of Charlemagne
there were several particulars, notwith-
standing, on which the Roman Order
had in turn ultimately to yield to the
Gallican, even on as high a point as the
Creed.
" Orig. Liturg. i. p. 146,
—
( 134 )
CHAPTER III.
FROM CREEDS VARIABLE TO CREEDS FIXED

AND UNIFORM.
There are two or three more points re-
lating to Creeds in general public Creeds^
I mean, solely — that need elucidating to
make the whole subject intelligible. First
and foremost, there is the distinction
which might have saved endless con-
fusion had it had justice done to it pre-
viously, between creeds oral and written.
If it was over-stated by Le Brun, it was
underrated assuredly by Muratori in
opposing him.* The facts of the case
are simple enough. The germ of all
creeds lay in the baptismal formula ;f

'•'
Liturg. Rom. Diss. c. i, ad fin.
f S. Matt, xxviii. 29 " Go ye make disciples

:
of all nations, baptizing them in the name of the

:
FROM CREEDS VARIABLE, ETC. 1 35
and their employment at any public

service wâs for centuries limited to the
baptismal ceremony. As long as this wâs
the case, the creed of each Church was^
oral essentially, and therefore not fixed or
uniform. It was oral, it is shown to have
been oral, for these reasons. It was not
merely peculiar as regards other churches ;.
but, firstly, different versions of it pre-

vailed at diffêrent times in the Church
whose creed it was ; secondly, diff'erent
versions of it were given of it by writers

of the same age ; and thirdly, occasionally
by the same writer. Professor Heurtley^
for instance, culls a shorter version from
one place, and a longer from another, of
the Creed of Jerusalem, in the catechetical
Father, and of the Son, and of the Holy Ghost,'*
which is exactly S. Cyril's shorter form of the
Creed " I believe in the Father, and in the Son,
:
and in the Holy Ghost and in one baptism of re-

;
pentance." Heurtley, " De Fide," p. 3. Whence,

doubtless, S. Nicetas (Symb. Expl. ad init.)
*' Hanc regulam fidei Apostoli a Domino accepe-
runt, ut in nomine Patris et Filii et Spiritus Sancti'
omnes gentes baptisarent."
136 FROM CREEDS VARIABLE
lectures of S. Cyril.* A longer and a

shorter form of the Baptismal Creed
used in the churches of Cyprus, is
given by S. Epiphanius.'j' S. Augustine

in his different Expositions of that of
the African Churches, varies the wording
of it several times. " This last article,"
says Rufinus, on the Aquileian Creed,

" which asserts the resurrection of the
body, concludes its summing of the
perfection of the whole with succinct
brevity :" showing how it ended in his
time. It ended, not many years after his
death, according to S. Nicetas, with "life
everlasting." Even the Roman Creed
is shorter in the Gelasian, than it is in
the Gregorian Sacramentary ; indeed,
there are scarce two copies extant of
either, that are word for word with each
other. Thus, even after it had been
committed to writing, and commented
upon, it fluctuated, and was liable
n (c
De Fide," pp. 3 and 9.
t lb. pp. 11-15.

TO CREEDS FIXED AND UNIFORM. 137
to change from still being oral as

well.
It may be said to have been oral ex
officio^ so long as it stood for public use
nowhere but in the baptismal office this ;
being one means of concealing it from

those who had not received or not been
pronounced fit for baptism. " The cate-
chumens having been dismissed," says
S. Ambrose, " I delivered the Creed to
the '
competejites '
in the baptisteries of
the church."* And Rufinus "It is
:
further reported to be a customary thing

in civil wars, that because their arms,
language, method, and manner of fight-
ing are the same : therefore every general,
to prevent fraud, should give his soldiers
a distinct symbol —which in Latin is
called s'lgiium^ or iiidicitim — that if one

met another, of whom he had reason to
doubt, by asking him the symbol, he
might discover whether he was friend or
' Ep. xxxiii. ad Marcellln., quoted by Bingham,
X. 2, 10, note.
:
foe."''' Great pains, accordingly, were

taken in early times to conceal the Creed
from the uninitiated or unbaptized, on
which Professor Heurtley,'f as well as
Bingham '^ enlarge.
But
continued oral also for another
it
reason. " Nobody commits the Creed to

writing," says S. Augustine, " that it
may be read : rather let your memory
serve for a manuscript, that you may be
able to repeat without any chance of for-
getting, what has been delivered to you
with so much pains." § And Rufinus
" The last of their ordinances was that
these things should not be written on
paper or parchment, but retained in the
hearts of the faithful, that it might be
certain that none had learnt them from
reading, an accomplishment which even
infidels are now and then wont to ac-
'i^ Bingham, x. 3-1.
§ 2.
f Harm. Symb. p. 32, note.

: X. 5, 9.
§ Serm. ad Catech. § i ;
printed by Heurtley,
" De Fide," etc., p. 85.
39
)>*
quire, but from Apostolic tradition.
And this reason would remain in force,

for what was worth, long after the
it
ages of persecution had passed. On

the other hand, the Creed ceased to be oral,
and took a permanent form by degrees
everywhere, from being incorporated into
various other services besides the bap-
tismal, after which it also became fixed
and uniform even there. How this took
place will appear presently, when account
has first been taken of another and a
commoner distinction : viz. that between
the baptismal creeds of the East and
West. The baptismal creeds of the
West all converged, and at last met, in
what has been since called " the Apostles'
Creed :" the baptismal creeds of the
East lay at the foundation of, and at last
were lost in, the Niceno-Constantinoplitan,
on becoming the Creed of the whole
its
Church. Yet this in the Greek has pre-

served, and still exhibits, all the idiosyn-
''
*'De Fide," p. 105.
crasies of the one group as much as that

of the Apostles in our own tongue those
of the other. As though by preconcerted
arrangement, all the Eastern commenced
with " We believe in o?ie God :" all the
Western with " / believe in God." This
was their archetypal characteristic. And
they had others, as they were gradually
developed on either side. For instance,
" the Communion of Saints," one of the
latest additions to the Western Creed,
looks almost as if it had been inserted in
direct preference to the ^'
one baptism " of
the Niceno-Constantinopolitan : at all
events, profession of the latter never ob-

tained in the West, nor of the former in
the East. " He descended into hell,"
similarly, never found place in any

Eastern and orthodox formula ; nor
" Whose kingdom shall have no end," in
any Western of any kind. But they
agreed on both sides in having been all
oral originally, and then had their deve-
lopments stopped by becoming oral no
TO CREEDS FIXED AND UNIFORM. I4I
longer. The Creed of the First Council,

by whomsoever it was composed, is, as I
have said, cast in the Eastern type : and
corresponds too closely with that of the
Church of Csesarea preserved by Eusebius,
not to have been borrowed from it to
some extent.* At the same time, there
is no reason to think that the Nicene
Creed proper ever figured in any public
service : still less displaced the baptismal
Creed of any local Church, unless, pos-
sibly, the African : after its reception into
what is called the African code if thus
accounting for the " Credimus in unum
Deum ... et in unum Dominum J. C,"
of Facundus, Bishop of Hermiane,
in the next which Professor
century,
Heurtley cannot explain.:}: Nor had even
the Niceno-Constantinopolitan Creed any
such effect, till it was promulgated by the
Fathers of the Fourth Council along
'-''
Heurtle}^ " De Fide," etc., pp. 4, 5.
f As canon 137.
I Harm. Symb. p. 51.
with their definition, which had a canon

appended to it forbidding under severe
pains and penalties the employment or
any other creed in any way for public
use. This, as has been already noticed,
had been preceded, as far as words go, by
a similar enactment of the council of
Ephesus, in favour of the Nicene Creed
proper. And both enactments owed their
origin clearly to the same phenomena:
the diversities and constantly shifting
forms of the creeds in use, and the mul-
tiplication of new creeds. But the canon
of the Third Council was not, as far as
we know, followed by any practical
results ; the canon of the Fourth Council,
on the other hand, two radical
effêcted
changes almost immediately, which have

never since been dropped. The first ot
these was the application of the strict
letter of the canon to the Baptismal

Creeds hitherto in use in the East, and
their consequent abandonment in every
local church for that of the Council. The
TO CREEDS FIXED AND UNIFORM. 1 43
second was the insertion of this Creed

into the Uturgy or Communion Service,
immediately after the Gospel, as now : a
step which, if not actually prescribed by
the canon, proved highly conducive to
its strict observance.
The proofs of both changes have been
anticipated ;
* and it must certainly be
ascribed to their joint operation, not only
that the Niceno-Constantinopolitan Creed
has been the only Creed employed for
public purposes in the East ever since,
but also that it is to this day recited there
without exception, in public and private,
word for word as it stands in the acts of
the Fourth Council. All other creeds
having been prohibited for public use by
this canon, it found its way into various
other services gradually besides the bap-
tismal, and so became stereotyped in all
alike : the oral character of the Baptismal
'
Office being itself at length merged in the
written character of the rest. Obedience
* Above, pp. 111-112.
to this canon in the West, where Rome

exercised patriarchal jurisdiction, was re-
gulated by private judgment alone, or by
policy. She accepted it herself to some
extent, and for some time but left others
;
entirely free to please themselves. She

incorporated the Niceno-Constantino-
politan Creed into her baptismal ritual in
one place, retaining her own in another.
But she would not insert it in her liturgy,
where no creed had previously been re-
hearsed. Further, when it suited her
policy, she violated the canon in more
ways than she had ever observed it first, ;
by substituting the Western, wherever

she had inserted the Niceno-Constantino-
politan Creed, in her Baptismal Office;
and, secondly, by at last electing to insert
the Niceno-Constantinopolitan Creed in

her liturgy : not, forsooth, as it had been
transcribed into her Office for Baptism
from the acts of the Fourth Council word
forword by the author of the Gelasian
Sacramentary, but as it had since been
interpolated by two crowned heads,

Reccared and Charlemagne. Then,
jfinally, to conceal her tergiversations, she
discarded it altogether from her Baptismal
Office.
That the other churches of her

Patriarchate dictated their own course
to her in the end, instead of conforming
to hers, is as plain, historically speaking,
as anything can be. Let me review
their proceedings chronologically, even at
the risk of repeating myself. First : their
use of theNiceno-Constantinopolitan Creed
in the liturgy or Communion Service.
This, as has been observed already, was
enjoined by no part of the enactments of
the Fourth Council. The Council ruled
that no other creed should in future be
compiled or employed for public use but
the Niceno-Constantinopolitan : not that
this creed should become inseparable from
every public service, or be inserted in any
services where no creed had been used
hitherto. Still there can be no doubt
that its insertion in the Liturgy must

have been to some extent suggested or
favoured by the decrees of the Fourth
Council, inasmuch as this took place,
shortly afterwards, Orthodox
in every
Church throughout the East. But in
the West notoriously the first to order
its insertion in the Liturgy vâs the
Spanish King, Reccared, on his abjura-
tion of Arianism at the Third Synod of
Toledo, A.D. 589, forty years, in round
numbers, after the Fifth Council, and
140 years after the Fourth. Now, if we
turn to the Acts of this Synod, which
extend over several pages folio, and
abound with dogmatic statements, all
affirmed to be in harmony with the faith

of the first four Councils, one of the first
things that strikes us is, that they contain

no mention whatever, much less any such
formal acceptance of the Fifth Council,
the nearest to it of all in point of time.
And the moment we try to account for
this omission we are reminded that the
47
Acts of the Fifth Council had been all
but unanimously condemned in the West,

and that there was a large party still in
North Italy that repudiated them. Next,
if we recall some striking coincidences
before noticed in connection with King

Reccared and his friends e.g, that :
his own conversion is explained by the

fact of his mother having been a French
princess ; that at the time of her marriage

Venantius Fortunatus, the well-known
poet, was also the most esteemed theo-
logian at her father's court ; that he
(Venantius) had been educated at Aqui-
leia, where, there good reason to think,
is
Leander, Archbishop of Seville, and

ecclesiastical president of this Synod,
though his junior by many years, may
have been his schoolfellow ; and that at
Aquileia, finally, schismatic opposition to
the Fifth Council waxed hottest just then.
If we put all these circumstances together,
we may possibly discover in the Acts of
this Synod a declaration of Aquileian
L 2
leanings, rather than of pure orthodoxy.

And then, thirdly, the fact that the First
Synod to decree the insertion of the
Niceno-ConstantinopoUtan Creed in a
Western Liturgy should have been the
first, likewise, to exhibit it in the interpo-
lated form which now bears
it — viz., with
the '^Filioque^'* clause —
may be explained
satisfactorily by supposing that the copy
of the Acts of the Fourth Council, pro-
duced at this Synod, had been obtained
from a city whose bishops had been, till
quite recently, subject to a heterodox

ruler, and were now schismatics.
This explanation may be thought
far-fetched, but from the twofold fact
attempted to be solved by it there can
be no escape. It is as undeniable that the
Niceno-Constantinopolitan Creed was not
inserted in any Western Liturgy till it
had been interpolated, as that its in-

sertion in the interpolated form it now
bears in all Western was ordered
liturgies
in the first instance by crowned heads.

—

49
" The Holy Ghost," said King Reccared

to his assembled bishops, " ought to be
confessed equally by us, and taught to
proceed from the Father and the Son,
and be of one substance with the Father
and the Son." He then, shortly after-
wards, recited the Niceno-Constantino-
politan Creed at full length before them
all, with those words added :
" And from
the Son."'' The abjuring prelates, when
itcame to their turn, anathematised with
marked emphasis '' those who do not or
cannot believe that the Holy Spirit pro-
ceedsfrom the Father and the Son."
Then the King, addressing the Council
again, ordained of his royal authority
that, " To give stability to the recent
conversion of his people, all the Churches
of Spain and —
Gaul" Gallia Narbo-
nensis, i,e, comprehending the provinces
of Languedoc, Provence, and Dauphiny
"should observe this rule : namely, that at
every time of the sacrifice, before com-
* Mansi, torn. ix. p. 977 et scq.
:
IJO FROM CREEDS VARIABLE
municating in the Body and Blood of

Christ, the most holy symbol of the faith
should be recited in a loud voice by all,
according to the custom of the Eastern

Fathers." And forthvâth a canon vâs
passed by his bishops to this effect
" That in all the churches of Spain and
Gallicia the symbol of the faith of the
Council of Constantinople be recited
according to the form of the Eastern
Churches^ so that it be chanted in a loud
voice by the people, before the Lord's
Prayer is said." The bishops professed
that they vêre for reciting the Niceno-
Constantinopolitan creed in their respec-
tive dioceses " according to the form of the
Eastern Churches :" in practice they con-
formed to that of their King.
And their precedent speedily became
law in Spain. At all future Synods of
Toledo down to the seventeenth, a.d. 694,
inclusively, this creed, whenever it was
recited at all, was invariably recited with
the interpolation authorised by King
TO CREEDS FIXED AND UNIFORM. I5I
Reccared ; and from Spain it was

probably carried into France, and, per-
haps, England, in this shape by the end
of the next century, though no notice
seems to have been taken of it, nor any
particular stress laid upon Synod
it, till the
of Frankford, a.d. 794, upwards of two
centuries after its first promulgation in
Spain. Up to that time, for aught we
know to the contrary, it may have been
supposed word for word with the Creed
promulgated by the Fourth Council.
But the Synod of Frankford met, as
everybody knows, in avowed hostility to
the Seventh General Council, whose Acts
had been published seven years before,
and since confirmed by the Pope. And
among them was the Creed promulgated
by the Fourth Council in its original
shape. That this Creed was attacked at
Frankford, and attacked expressly, for
not containing the interpolation authorised
by King Reccared, appears from a work
called "The Caroline Books," written either
IJ2 FROM CREEDS VARIABLE
by the theologians of Charlemagne or by

that monarch himself, which, having been
submitted to the Synod, was approved
there, and contained a vigorous denuncia-
tion of each and all of the decrees of the
Seventh Council, including its creed. Its
creed, said the author of this treatise, was

defective, because not sufficiently explicit
upon one point. could its mem-
What
bers mean by such reticence ? " Assuming
them to be orthodox on the point in
question, still we are bound to consider

them on the verge of error for having
neglected to make profession of their
orthodox sentimentsT'" And the Synod
of Frankford proved that it endorsed this
reasoning by adopting the interpolated
creed as its own. More deliberate schism
was never committed by any synod. Nor
was this all. Notice of its proceedings,
with a copy of the work approved by it,
having been sent to the reigning Pope,
he not merely vindicated every part of
* Lib. ill. c. 8 in Mio:ne's Patrol, torn, xcviii.
53
the teaching of the Seventh Council that

had been attacked with his own pen, but
intimated that the penalties appended to
the definition of the Fourth Council were
incurred by all who impugned its Creed.
One might have supposed that such
determined action as this on the part of
the Pope would have compelled the sup-
porters of the interpolated Creed to retrace
their steps, but they took little heed of
his words. Even Paulinus of Aquileia,
the most considerable of all the Caroline
bishops, in presiding over a Synod of
Friule two years after that of Frankford,
not merely reiterated his adhesion to it,
but apologised for on the ground that,

it,
as the Second General Council had en-

larged the Creed on the subject of the
Holy Ghost considerably beyond what
the first had laid down so, to refute :
those heretics who said that the Holy

" Patrol, ibid, See the remarks on
p. 1272. all
this in my pamphlet, *'

Is the Western Church
under Anathema ?" pp. 33-6.
Ghost belonged to, and proceeded from

the Father alone, those words had subse-
quently been added, " And from the
Son." When, and by whom they were
added, indeed, he particularly shirks
stating ; and, in conclusion, he passion-
ately contends for the orthodoxy of all
who form of the Creed.

professed either
" How catholic those Fathers who,
grounded in faith unwavering, have
confessed the Holy Ghost to proceed
from the Father How glorious those,
!
likewise, who have confessed Him to

!"
proceed from the Son as well ''
I ask
the reader to take particular note of this
position of the Aquileian patriarch, for a
reason that will appear further on. It has
been maintained again and again on both
sides since the schism between the East
and West commenced, but it must be held
to have been rejected on both sides equally,
as each side to this day accuses the other
of erroron the Procession. However,
this by the way. Here let us confine
-'=
Mansi, torn. xiii. p. 835.
—

55
our attention exclusively to the fact that

the first time such a compromise was
suggested it was by Paulinus of Aquileia,
and that till his death, or for ten years
more, no further discussion of the subject
is recorded to have taken place. But
almost immediately after his death it was
provoked in the very heart of the East
by some Frank monks, and, to judge
from their narrative, it seems more than
probable that their course had been traced
out for them beforehand by their Imperial
Master. As soon as their proceedings
had attracted sufficient notice, they wrote
from Jerusalem, where they were staying,
to the Pope, then Leo III., to say that one
John, of the monastery of S. Sabas, had
accused them of heresy, and tried, in
consequence, to get them put out of the
Church of the Nativity Bethlehem on at
Christmas Day that the priests and the
;
people had assembled on the Sunday

following over against the Sepulchre
that is, in the space between it and
Calvary —and questioned them on their

faith and creed. They rephed that their
faith was that of the Roman Church, but
that they knew that in their mode of
saying the doxology, the hymn " Glory
to God" and the Lord's Prayer, they used
some expressions that were not found in
the Greek; and that in the Creed they
spoke of the Holy Ghost as proceeding
ftom the Son as well as the Father, which
was the reason why John had called them
heretics. This explanation of theirs had,
indeed, failed to give satisfaction, or, at

least, allay But they de-
the excitement.
fended themselves to the Pope by saying
that one of their number^ Leo, before
leaving the West^ had heard the Creed
so sung in the Imperial Chapel ; that
Charlemagne had also made them presents
of a Homily of S, Gregory and the Rule of
S. Benedict^ and his Holiness of a dia-
logue^njohere the same expression occurred:
and that it was so^ moreover^ in the Creed
of S, Athanasius, Still, they cannot but
:

57
acknowledge that It was not so read in

the Greek form of the Creed. And, there-
fore, they beg his Holiness to ascertain
from the Emperor whether the Creed was
not sung in his chapel, as they had stated,
and then instruct them how to act for the
future.*
The Pope wrote to Charlemagne re-
questing him to intervene for their per-
sonal safety, but without the remotest
allusion of any kind to the point on
which they had asked his directions. If
he enclosed their letter entire, it was with-
out comments if he accompanied it with
;
" a profession," which he said he was

sending them, " of the orthodox faith,
which should be held stedfast and in-

violate by all members of our Holy
Catholic and Apostolic Church," this
was not merely forwarded to the Emperor
" for perusal," but evidently was meant
- Christendom's Divisions," ii. 71-2, corrected

<<
in some respects. It is given by Neale in full

" Eastern Church," vol. ii. 1 155-9.
to be transmitted through him. And

there can be very Httle doubt but that it
has come down to us as he revised it
rather than as his Holiness penned it, for

this simple reason. It speaks of the Holy
Ghost as proceeding from the Father and
the Son in one place, and as proceeding
equally from Both in another. And at
the end of the v^hole we read : " Him
that believeth not according to this faith,^
the Holy Catholic and Apostolic Church

condemns." This, I stated in a former
work, " was the strongest and most ex-
plicit declaration that had emanated from
any Pope hitherto in favour of the views
then prevalent in the West on the Pro-
cession.'"'' And this, I have become con-
vinced since from what followed, could
never have been made by Leo III. then.
Charlemagne was no sooner in receipt of

these despatches than he convened a Synod
A.D. 809, at Aix-la-Chapelle, to discuss
the very point on which the monks had
:- a Christendom's Divisions," p. 72.
59
consulted the Pope with so httle success,

that of the interpolated clause in the Creed,
and deputies were sent from thence to
Rome with a long letter, as from himself,
in which the procession of the Holy Ghost
from the Son is not only proved, but dis-
tinguished carefully from His temporal
mission. " So I think, so I hold," was
the exclamation elicited from the Pope
on hearing this letter read. Would he
not have added :
" So I wrote myself
in the profession which I asked his
Majesty to read and send on for
me," had his own profession been as
explicit on the subject, as it is in the
form which it now bears. Or had it
been received from him in the form which
it now bears, would the Emperor have
failed to notice the harmony between it
and his own views in his reply ? Such

a letter as was brought by these deputies
to the Pope from the Emperor, must imply
surely, that either the Pope had not explained
himself previously to the Emperor on the
l6o FROM CREEDS VARIABLE
subject of which it treats, or that his

explanation had not been considered
satisfactory. On the point relating to the
Creed indeed, the Emperor was as silent
as the Pope had been ; but the deputies

came purposely to press it upon the Pope
by word of mouth. Their conference
was a long one, spread over two days.
Towards the end of it, one of the
deputies asked :
" As I understand, then,
your Holiness or ders that the clause in ques-
tion be first from the Creed, and then
ejected
afterwards be lawfully and freely taught
and learnt by any one, whether by singing
or by oral tradition ?" To which the Pope
replied :
" Doubtless, that is my desire :
and would persuade you by all means

I
so to act." If this was impossible they

might give up using the Creed at Mass
altogether; and this he counselled, in
conclusion, as the better plan :
" Let the
custom of singing that Creed cease in the
Palace, since it is not sung in our Holy
Church." As Charlemagne had adopted
TO CREEDS FIXED AND UNIFORM. l6r
the custom of chanting the Hturgy from

Rome some years before, the not singing
the creed was in both places, then, equi-
valent to the not using it. Finally, the
Pope, to give publicity to his determina-
tion of preserving the creed unaltered in his
own church, had a silver tablet made with
two plates or compartments, and the
creed engraved in Latin on one, and in
Greek on the other : in either case with-
out those words, " and from the Son."
And this was by his orders affixed to the
" confession " or shrine of S. Peter in the
church of that name. S. Peter Damian
writes of it in the eleventh century that
it was then seen in front of the shrine of
S. Paul."
This looks as if it had been removed
from S. Peter's, where it had hung
originally, to S. Paul's Church, though
Opusc. xxxviii. Do Process. Sp. S. " Beatus

-''
:
etiam Leo Papa in argentea tabula, quae ante

sacratissimum corpus beati Pauli Apostoli videtur,
erecta," etc.
M
1 62 FROM CREEDS VARIABLE
there are said to be relics of both Apostles

in each now. And what indeed could be
more likely than that it should have been
removed, if, as is stated by Berno, the in-
terpolated creed had been incorporated
into the Roman liturgy just before then.
Berno, besides being at Rome when it
happened, was, as I pointed out to Arch-

bishop Manning,'"' a liturgical writer, and
actually then engaged in a work on the
Mass ; so that "he would naturally be very
particular in his inquiries when he came
to Rome, of all places, how things were

done there." And his account is that,
" up to that time, the Romans" —— that is,
the Church of Rome generally " had

in no "wise chanted the Creed after the
Gospel ; but that the lord Emperor

Henry would not desist till he had per-
suaded the lord. Pope Benedict, to let it
be chanted at Mass."
Now, the only creed then chanted at
' *' Church's Creed or the Crown's Creed,"

p. 10.
63
Mass West being this interpolated

in the
creed, there was no necessity for Berno
to explain what creed it was which the
Emperor pressed upon the Pope. Simi-
larly, there can be no more for me to
prove that it was this creed as it is this :
Creed and no other which is used in the

Roman liturgy to this day. Crowned
heads authorised its interpolation; crowned
heads decreed its insertion in the Com-
munion Office, where it has ever since
stood. On both points Rome conformed
to the West, not the West to Rome.
Further Western Creed was
: the
adopted in time by Rome not the :
Roman Creed by the West. This is

another of those facts which merely
want stating with sufficient fulness to
be indisputable. I have demonstrated
already what the Roman Creed was in —
fact, still is— and shown it to have been
much more distinct from all other Western
forms of the Creed, than they from each
other. Western forms varied, mainly
M 2
:
because they were oral ; the Roman,

though was protected by constant
oral,
recital in public from change. Western

forms, as they ceased to be oral, became
fixed and uniform, and were finally merged
in what has long been, and is still, called
the Apostles' Creed: the Roman, compara-
tively crystallized from the first, remains a
distinct form to this day. Both forms as
we have seen, exist side by side in the
Roman Office for Baptism now in use

where the priest is directed to repeat the
Western Creed along with the sponsors in
proceeding to the font ; but to interrogate
them afterwards merely to the extent of
the Roman. When and how the Western
Creed got incorporated into the Roman
ritual has yet to be shown.
Western
Creeds, I have said, had a genius and
mould of their own, and were far from
being copied servilely from the East,
still less from Rome the Roman Creed
:
being merely part and parcel of the same

family with themselves. It must be re-
—

65
membered, indeed, that our earliest speci-
mens of public creeds begin with the

fourth century, and that we can hardly
compare them one with another in any
fairness before the fifth. Subject to this
proviso, then, we may say of the Western
Creed in general, that the additions made
to it which were purely
after this date,
Western, and not copied, were the follow-
ing :
1. The article, *'

Born by the Holy Ghost of
the Virgin Mary:" enlarged to, "Con-
ceived by the Holy Ghost, born of the
Virgin Mary."
2. The article, " Crucified under Pontius
Pilate and buried:" to, " Suffered under
Pontius Pilate, was crucified, dead, and
buried."
3. The article, " Sitteth
on the right hand of
the Father:" to, Sitteth on the right
*'
hand of God the Father Almighty."

4. Anew article, viz., "The Communion of
Saints," was inserted immediately after
that of the Church.
Similarly, the additions made to them

after this date, which were copied must
have been copied^ as they existed in other

Creeds previously — were the following:
1. *'Maker of heaven and earth:" copied
from Eastern Creeds.
2. "He descended into hell:" copied from
the Third Sirmian and other semi-Arian
Creeds.
3. "Catholic" between the words "holy"
and " Church :" copied from Eastern
Creeds.
4. "Life everlasting:" copied from Eastern
or African Creeds.
None of these additions are found in

the Gelasian Sacramentary ; and but
three, viz., i,and 4 of the second
2,
set in the Gregorian all copied from

:
the East. Number 4 alone of the first
set has been received into the Roman

Creed since then : and this came to it
from the West.

How each of these additions passed,
from being local and oral at first, into
general acceptance finally, will be seen to
most advantage by selecting one of them
as a specimen. Every candidate for
67
baptism in Africa was asked, according

to [i^S. Cyprian, whether he believed in
everlasting life, and remission of sins
through the Church. But how the Bap-

tismal Creed of the African Church ended
in the days of S. Augustine, is extremely
doubtful on his own showing. At one
time he comments on it, as though it
ended with " the resurrection of the

body;" at another, as though it ended
with " everlasting life." Every local
creed being then oral, as I explained

before, was not always recited word for
it
word in the same form even by the same

person. But it can hardly have been
from Africa that " everlasting life " was
imported into the creeds of the West,
Rufinus affirms in express terms that the
last article in the creed on which he was
commenting was " the resurrection of the
—
body " " iiltimiis iste sermo " as he —
therefore calls it. And this was likewise
the last article in the Roman Creed,
when the Gelasian Sacramentary was
composed. There is one creed, indeed,

of earlier date, which ends with " ever-
lasting life ;" and this by Professor
Heurtley is headed " Symbolum Ro- :
manum a Marcello Ancyrano Julio Papa^

traditum," a.d. 341.* I must be allowed
to express my extreme surprise, to read

in a work, designed more particularly for
the benefit of students, anything so
groundless and misleading — misleading,
as S. Epiphanius is cited in a note for
this title,f which he not only never sug-
gests, but discredits in every word he
says; groundless, as I shall not require
much space to show.
Marcellus was a bishop of the Eastern
Church, deposed from his See of Ancyra,
in Galatia, by the Arians, in a Synod
held, A.D. 2>3^^ ^^ Constantinople. He
was restored, in company with Atha-S.
nasius and others, first in a Roman Synod

under Pope Julius, a.d. 342, and ulti-
'• " De Fide," et seq.j p. 24,
f Haer. 52, al. 72.

69
mately by the Council of Sardica, a.d.

347. All we know of his movements
for certain, between A.D. 2^ji>^ and 347,
is, was personally present at each
that he
of the Synods that restored him, and
that he spent on one occasion a year and
three months in Rome. What we know
of his character even from his friends is
not reassuring as to his orthodoxy, or
straightforwardness in general. S. Atha-
nasius himself once intimated, with a
smile, to S. Epiphanius, that if he said
nothing against Marcellus, it was not that
he had much to say in his favour. He
then, according to S. Epiphanius, before
leaving Rome on the occasion referred to,
whenever that was, addressed a letter to
Pope Julius, enclosing a profession of
his faith, written, as he says, with his
own hand ; being what he had learnt,
been taught from Holy Scripture, and
preached in church, and of which he
always kept a copy by him. What
should those words mean ? That the
:
lyo FROM CREEDS VARIABLE
profession he enclosed was the Creed of

the Roman, which he never so much as
hints it was,"* or of his own Church ?
Of his own Church most assuredly

what else could be gathered from them ?
How should Marcellus have learnt, been

taught, or preached any other creed at
Ancyra than the Ancyran ? At the same
time most certainly this^ his profession
was not : at least ^ in the shape it then
hore^ which was purely Western. Accord-
ingly, what S. Epiphanius suggests and —
what few people surely would have much
difficulty in believing is, —
that it was
concocted by the deposed prielate for the
occasion : for the purpose, that is, of
clearing himself. And this, again, may
have been the reason why it was sent,
'^ '*
Romanum quidem se symbolum tradere
nunquam dixit Marcellus," says Walch, whom
Professor H. quotes in a note: Harm. Symb.
p. 24. Had he said so, adding that it was aho
the Baptismal Creed of his own Church, his
credit certainly would not have stood high with
the Pope.
^-j
TO CREEDS FIXED AND UNIFORM. 17I
and not presented to Julius in person,

Marcellus being in Rome still. Further,
it would appear from the same author
that Marcellus employed more professions
than one and that in dealing with
;
Easterns the Creed in which he professed

his faith was that of Nicsea. This pro-
fession of his is extant as well as the
other; and was being employed by his
disciples in their own justification, when
it was placed in the hands of S. Epipha-
nius. It is headed, " Writing of the faith
of Marcellus." Putting them both together,
we see plainly that he aimed at being an
Eastern to the Easterns, and a Western
to the Westerns. The only question
that remains is, how he managed to suc-
ceed so well in this last respect? And
here geographical considerations may help
us. How would Marcellus get most
naturally from Ancyra, which lay in the
heart of Asia Minor, to Rome ? First,
the proceedings instituted against him at

Constantinople would be hkely to bring
;
him thither, and detain him there for

some time. Next, as his condemnation
there preceded his acquittal at Rome by
six years, if he came to Rome previously
to his acquittal, and his stay in Rome was
limited to fifteen months, he cannot have
moved westwards very rapidly, and may
have spent several years on the road. If he
travelled by land—and but few travellers
in those days ever went from Constanti-
nople to Rome by — way would
sea his
be through Thrace and lUyria, both just
then teeming with religious excitement
and episcopal gatherings ; and if we credit
him with having spent some time at a
border-town of such celebrity as Aquileia,
this no more than S. Athanasius is known
is
to have done in travelling from Rome to

Sardica. Indeed it was at Aquileia, not
Sardica, that the Council to which he was
proceeding was to have met originally
and as at a council convened there by the
Emperor Gratian thirty-five years after-
wards, at which S. Ambrose was present,
the only two remaining Arian bishops in
those parts were deposed, its orthodoxy

must have stood full as high then as
its civic prestige. Marcellus, therefore,

whether to learn Western manners or enlist
the orthodox in his favour, is likely to
have stopped at Aquileia longest of all
places, if he travelled by land. At Aqui-
leia, and possibly most places round it, he
would find a creed in use which would have

furnished him with the exact model on
which that presented by him subsequently
to Pope Julius as his own was framed,
and which, we can hardly doubt, must :
the Aquileian Creed, as I have transcribed
it from the genuine Rufinus, being sub-
stantially word for word with his till just
at its close : his closing with " The Resur-
rection of the body," 7iot of this body,
and " Life everlasting" in addition. Now,
here it is precisely that the Eastern crops
out. Easterns happened to be rather fond
of ending their creeds just then as he has.
" We believe," said the Council of Antioch,
A.D. 341, "in the Holy Ghost; and, if

we should add anything else, we believe
further in the resurrection of the body
and life everlasting."''' The Creed of
Jerusalem, on which S. Cyril lectured
A.D. 348,f the creed of the Eastern
bishops who withdrew from the Council
of Sardica the year before, had the same
ending. J Eyen the longer of the two bap-
tismal creeds published by S. E.piphanius
as late as a.d. 373 had " Life everlast-
ing" for its last article.§ As yet, indeed,
this article was not in the Aquileian Creed,
yet into this it was adopted first of any
Western Creed — in the fifty years, namely,
'''
Soc. ii. 10.
f Heurtley, as before, p. 10.

t S. Fragm. iii. § 29, and De Synod
Hilar.
§ 34, Ed. Migne. A note on the last of these

passages shows that this formula was in reality
that of the Council of Antioch, and had been sent
into France by Narcissus and others as delegates
from that Council to Constantinople, and was sent
three years later into Italy by Eudoxius and others
in an enlarged form.
§ Heurtley, p. 15.
—
Td CREEDS FIXED AND UNIFORM. 1 75
that elapsed between Rufinus and S.

Nicetas. S. Peter Chrysologus attests its
presence in the Creed of Ravenna, whose

communications with Aquileia must have
been incessant, much about the same time ;
and from thence it passed westwards and
to Rome. But it was above two hundred
years more getting into general acceptance,
as may be seen from the numerous speci-
mens without it furnished by Professor
Heurtley in his larger wôrk."
It is unnecessary to pursue the history
of these additions in detail any further.
One of them —" the descent into hell"
had been anticipated in a former chapter.
And I have dwelt upon this particular
one now less for its own sake than for
the opportunity which it gave me of un-
ravelling the origin of the Creed of Mar-
cellus, and exhibiting it in its true colours.
It was /lot the Roman ; neither was it
framed on the model of the Roman, but

" Harm. Symb. which Augus-
pp. 38-77, in S.
tine's different versions are included.
of the Western Creed : this Creed being

also common to the African Church, and
of the same family, but not by any means
identical with the Roman, and at that
time shorter, in reality, than the Creed
of Marcellus by one Article.
By the end of the seventh century this
creed had expanded to the exact form in
most places v^hich it has worn ever since.
As wanted a name, now that another
it
creed was used in the Liturgy, it was

called that of the Apostles and as it ;
had come to consist, or to be held to con-

sist, of exactly twelve articles, it was
ascribed to their joint composition. S.
Isidore of Seville was, apparently, the
first to credit the Apostles with its author-
ship, and to claim for it, as it stood then,
a higher antiquity than for the Nicene.
Pirminius, abbot in the diocese of Sara-
gossa, led the way, about a century later,*
in determining which Apostle composed
'•'
Mabillon says A.D. 758. Migne's Patrol.
Ixxxix. 1030.
—;

77
which article. These were fruitful themes

for Charlemagne, who perceived their
political value, and for those theologians
who took their cue from him. Basilius

of Ancyra had satisfied the Seventh
Council of his orthodoxy, but there were
two articles in the Western Creed
" Remission of sins" and " The resur-
rection of the body" — passed over in his
profession. It is attacked by the author
of the Caroline Books on both counts.*
Of the first he says " This article the
:
Apostles are reported to have placed next

to the confession of the Father, Son, and
Holy Ghost in the compendium of faith,
which they determined on before sepa-
rating, as a rule of belief and preaching
and although studious of brevity there, to
the extent described by the Prophet, where
he says, 'A short word will the Lord
make upon the earth still omit it they:'
would not on any account, conscious that

any profession without it would be neither
* iii. 6.
N
:
sincere nor complete." Of the second

" This also the Apostles included on all
occasions among mys-

the other spiritual
teries delivered by them when they went
forth, endowed with different tongues, to.
instruct all nations and languages in the

same faith." Gherbald, Bishop of Laon,
is still more precise. " The Creed," he
says, in bidding his clergy preach upon it
conformably with instructions received

from Charlemagne, " is what the Twelve
Apostles arranged for our faith and belief
in twelve versicles." ' After such opinions
had obtained generally, it is easy to see
that it would have been strangely incon-
sistent with them to have gone on adding
to the creed in question, little less than

sacrilege to have enlarged it by a thirteenth
article.
But there were two sets of canonkal
Mansi, xili. 1084, and Charlemagne's letter,

'•-'
p. 1087. Comp.Leidrad, De Baptism, c. 4. Theo-

dulph. De Ord. Bapt. c. 6. Eter. and Beat. Ep. ad
Elipand. i. 87 and ii. 9, all in Migne's Patrol.
79
enactments overlapping or following each

other about the same time, which con-
tributed still more efFectually to fix it to
what it then was. The first of these
relates to the learning of the Creed and
Lord's Prayer by all as a devotional act,
and may be given in the words of a
canon attributed by Burchard and others
to the Synod of Chalons on the Seine,
A.D. 650. " It is to be ordered that the
Lord's Prayer, in which all things neces-
sary to the life of man are contained, and
the Creed of the Apostles, in which the
Catholic faith is contained in its in-
tegrity, be learnt by all, as well in Latin
as in the vernacular, that what they pro-
fess with their mouths they may both
understand and believe with their hearts."
I begin with this instance to show the
utter untrustworthiness of these collectors
of canons in the dark ages. Anybody,
who will be at the pains of referring to
the two places in Mansi, will see that
what Burchard ascribed to the Synod of
N 2
:
^8o FROM CREEDS VARIABLE
Chalons, forms, in reality, the second

section of a capitulary by Haito, or
Ahyto, Bishop of Basle, nearly two cen-
turies later.* The earliest authentic en-
actments for teaching everybody this
Creed and the Lord's Prayer combined

that I can discover, date from the eighth
century, and are few and far between
before the reign of Charlemagne ; how-
ever, there is one fact connected with
their earlier history that should not be
lost sight of: namely, that they com-
menced elsewhere than in Spain. Among
the statutes of S. Boniface of Germany,
A.D. 745,t we read, " Let the presbyters
announce that all the faithful under their
charge commit to memory the Creed and
the Lord's Prayer : that by faith and
prayer, the Holy Ghost assisting, they
may obtain salvation." And again
" Let the presbyters announce that no-
body, male or female, stand sponsor at
''
Mansi, x. 1196, and xiv. 393.
\ Mansi, xii. 385.

;
TO CREEDS FIXED AND UNIFORM. l8l
the holy font, who is unable to repeat

the| Creed and Lord's Prayer from
memory." S. Cuthbert of Canterbury
legislated similarly for the South of
England a few years later and the ;
Synod of Calcuith, A.D. 785, on behalf

of the North " We have taught in our
:
second chapter that all, without dis-

tinction, should know the Creed and the
Lord's Prayer."
Charlemagne, when it came to his turn
to enforce this, dogmatised as well as
enacted :
" First of all ... . we propose
that you note all those who can neither
repeat from memory, nor are willing to
learn the Lord's Prayer and Creed of the
Christian faith : and that you cause them
to come before us, and make them all,
young and old, noble and ignoble, say,
on coming thither, the Lord's Prayer and
the Apostles' Creed, in which the ful-
ness of the Catholic faith is contained
because, '
without faith " ' — that is, from
his point of view, without dogma —
;:;
" ' it is impossible to please God.' " * He

recurs to the same subject again and
again in his other capitularies,^ and in
his letters to bishops, calling upon them
to see that it was carried out by their
clergy. Gherbald, Bishop of Laon, as
will be remembered, was one of these
and the commencement of the pastoral
issued by him in consequence, which has
been in part anticipated, runs as follows
" First of all, we would admonish you,
that we have long preached ourselves,
and bade others preach on the Catholic
faith and the Lord's Prayer The
Lord's Prayer it is when we say, '
Our
Father,' etc. ; the Creed is what the
twelve Apostles arranged for our faith
and belief in twelve versicles." What he
calls " the Catholic faith " in one place,
he calls "the Apostles' Creed " in another
and this is precisely what I have quoted
''"
Mansi, xiii. 1090.
t lb. 1093, and App. 171; also xiv. App. 256,
267, and 361.
":

83
him a second time to enable me to lay

stress upon
namely, that throughout
:
these capitularies " the Catholic faith

and " the Apostles' Creed " are apt to be
regarded as synonymous terms, and used
one for the other. A canonical epistle^
printed among them by Mansi, says
" First of all let all presbyters, deacons,
and sub-deacons commit to memory the
Catholic faith."* .... One of the capi-
tularies published at Aix-la-Chapelle,
A.D. 789 " First of
: all we admonish
that the Catholic faith be diligently read
by all bishops and presbyters, and preached
to all persons." f And the Forty-fifth
Canon of the Synod of Mayence, a.d.
813: "Let the priests be constant in
admonishing Christians to learn the
Creed, which is the seal of faith, and the
" Mansi, xiii. 1095. The Ballerini (S. Leon.

Op. iii. 955) claim a much earlier date for it,
which they omit to prove ;and explain the

*' Catholic faith " of the Athanasian Creed as
though it could mean nothing else.
f lb. App. 171.

Lord's Prayer." Presently, what they

are required to learn is called " the
Catholic faith." ^ The point of this ob-
servation will appear further on.
Thus, the Creed was no longer to be
" delivered " to candidates for baptism
exclusively : it was to enter into the
devotions of all, be learnt by all, and
constantly preached on in church to a
promiscuous audience. Written copies
of would be rendered necessary, and
it
speedily follow from its enlarged use.

Nor was this all A place for the Creed,
in addition to the Lord's Prayer, before
long suggested itself in the canonical
hours, and became the subject of another
set of enactments, which we need pursue
no further than to their commencement.
In a Vatican MS. of the acts of the
Synod of Aix-la-Chapelle, A.D. 816,
there is, in addition to the long list of
ecclesiastical ordinances common to all
other copies of them, a sort of appendix

''
Mansi, xiv. 73.
TO CREEDS FIXED i\ND UNIFORM. 1
85
of supplemental regulations on most of

the subjects previously dealt with, as
though to reduce them to practice; but

whether made then, or at another time
or place, Mansi cannot decide.* Among
these are directions for the saying of
the second of the canonical, or first of
the day hours, called " prime." And
here provision is made for repeating the
" Pater Noster," and the " Credo in
Deum," in secret at the end of the lection,
and after " Kyrie Eleison " thrice said.f

The probability that this order was made
then appears from hence. Amalarius, the
well-known liturgical writer, and pres-
byter of Metz —
a place likely to be upper-
most in the minds of men for some
time to come is —known to have drawn
up his work, " Regula Canonicorum,"
at the instance of the Emperor Lewis,
for approval by this Synod. This would
naturally bring him into connection with
its proceedings ; and though his own
- xiv. 283. lb. 305.
f
work, being entirely compiled from the

Fathers and earlier councils, contained
nothing to the purpose, there was another
work, going by the same name, from
which the Council culled largely, whose di-
rections for saying the canonical hours were
the most specific of any that had appeared
hitherto, and which he of all others at Aix
then must have known best: a"Regula
Canonicorum," by Chrodegand, Bishop
of Metz, about fifty years since. Now,
in this work of Chrodegand there are
directions for saying the Lord's Prayer
at prime in the place and manner already
described ; but the Lord's Prayer only.*
Yet Amalarius in another, and it would
seem a subsequent work of his, in speak-
ing of prime, testifies in express terms
to the practice of saying the Creed, as
well as the Lord's Prayer then,y just as
if he had been commenting on these later

directions. " After the Lord^s Prayer^^
he says, " follows our Belief which the
'•'
C. i6. Patrol, xc. f De Eccl. Off. iv. 2.
87
Holy Apostles constructed, concerning

the faith of the Holy Trinity, the dis-
pensation of the Incarnation of our Lord,
and the state of our Church."
As no such practice was in use when
Chrodegand was Bishop of the same
church only fifty years earlier, either the
Church of Metz may have invented it in
the interim and introduced it to this
Council, or this Council invented it and
introduced it to the Church of Metz.
Of the two I rather incline to the former
alternative ; but in either case there can
be no reason, so far as the use of the
Creed is concerned, against supposing
these directions to have emanated from
this Synod of Aix, A.D. 816, whoever
was the prompter of them. Either way,
it was at this date that the Western Creed
first began to be said at the canonical

hours ; and in the dominions of Charle-
magne that this practice commenced and
was enjoined. There is no mention of
it whatever in the rule of S. Benedict,
l88 FROM CREEDS VARIABLE, ETC.
on which the Roman Office of those

days was founded,* or, indeed, any other
rules up to then:f and there is no hint,
either in the works of Amalarius or in
the canons of Aix-la-Chapelle, that it
was then any other time than at

said at
the end of prime. The modern rubric,
therefore, directing it to be said before
matins and prime, and at the end of
compUne, was of course derived from
hence, but much later arrangement.
is a
What is common to both is, that it was
and is still directed to be said in secret
when used.
•'
Palmer's Orig. Liturg. i. 213-16. Comp.
Abbot Smaragdus on this rule, Patrol, cii. 829 et
seq.
f E.g., the anonymous rule in Mansi, xiv. 334,

and Alcuin, *' De Psalm, usu," and " Officia per
Ferias." Patrol, 598 the original Nicene
cl. At p.
Creed occurs among prayers and hymns from
various Fathers, but not as forming part of any
service. The '' Disput. Puer.," the *' Lib. de Div.
Off.," and *' Symb. Expos.," which follow, are not
his.
(
i89 )
CHAPTER IV.
ON THE AGE, AIM, AND AUTHORSHIP OF

THE ATHANASIAN CREED.
There is a third set of enactments, in

addition to the two former already-
described, at one time running parallel to
them, at another intermingling with

them, that remains to be noticed ; and
noticed all the more carefully, as it brings
us in sight of our proposed goal. Their
subject is dogma.
Though they cannot well be separated
into two classes, the earlier of these enact-
ments have really two sides, and combine
two distinct lines of thought : the first
reared in Africa, then acclimatised in

Spain, at length naturalised in all parts of
the Latin Church ; the second trans-
190 AGE, AIM, AND AUTHORSHIP
planted in maturity from the East,

neglected or roughly handled on its in-
troduction, and at length extinguished or
lost in the other. Or, to put this in
other words, they describe the rise and
progress of theological dogma, so far as
councils are concerned, in uncivilized and
illiterate Europe.
The earliest specimen of the kind I
mean is to be found in the first resolution

of what is called the Second Council of
Carthage, a.d. 390, where the presiding
bishop says - " To confirm the minds
:
of our brethren and fellow-bishops lately

promoted, let us propose that which, by
certain tradition, we have received from
the Fathers : that, as we have learnt the
unity of the Trinity which we worship

and adore — Father, Son, and Holy
Ghost to— be without any diversity
whatsoever, so we should teach it to the
people of God." And all the bishops
answered " So we have received, so we
:
'''
Mansi, iii. 692.
;:
OF THE ATHAN ASIAN CREED. I gI
hold unquestionably : following the faith

of the Apostles." The heading of this
canon or resolution is :
" Ut Trinitas
credatur et prediceturT
Three years later a Synod of Hippo
listened to S. Augustine, then a presbyter,
''
disputing^'* as he says himself, on this
subject, and that of the Creed of his

Church generally, in words that have
been preserved, and now form one of the
best known of his smaller works. " This
Trinity," he told his hearers, " is one
God: not that the Father is the same
with the Son or with the Holy Ghost
but the Father being the Father, the Son
the Son, and the Holy Ghost the Holy
Ghost, this Trinity is one God, as it is
written :
'
Hear, O Israel, Lord thy
the
God is one God.' At the same time,
should we be asked of each in this way
' Is the Father God ?' we reply, '
He is
God ;' *
Son God ?' we reply
Is the
' Yes ;'
and of the Holy Ghost just the
same. Not by any means as it is said
men Ye "*
in the psalms of :
^
are Gods.'
In this work
Augustine refers more
S.
than once to the " learned and spiritual

men" who had written on the Trinity
before him, but he nowhere cites them as
authorities whom he must follow im-
plicitly on the contrary, because none
;
of them hadf " disputed hitherto with

sufficient fulness and perspicuity respecting
the Holy Ghost," as he says, he is all the

more copious in speculating upon this
article himself, and is soon in advance of
the boldest till then. It is superfluous
to say that the Niceno-Constantinopolitan
Creed, though it had been published
twelve years, is nowhere named in his
work. It was never received at all in
Africa that I can discover. As yet there

had been no formal acceptance by the
African Church, even of the Creed of
Nicaea. This Creed was formally received
there, for the first time, at what is called
- " De Fide et Symb." § 16.
f Ibid. § 19.
OF THE ATHANASIAN CREED. 1
93
the eighteenth of the Councils of Car-

thage, under AureHan, a.d. 419, when
it was incorporated into the African
code but by then everybody that had
;
a turn for theological inquiries in Africa

was shaping his views from the larger
work on the Trinity of the great Bishop
of Hippo, which, according to his own
statement, excited so much interest there
long came out that the first
before it
twelve books of it were stolen from him

and circulated in an unfinished state.*
Yet this work is but a matured and
highly-finished expression of the other.
Later writers in Africa who discoursed
on the Trinity, finding they could add
nothing to his speculations, only thought
of putting his conclusions into dogmatic
shape, and enunciating them with an air of
positiveness from which he recoiled himself.
'•
Retract, ii. 15. From the dedicatory letter to
Bishop Aurelian it appears that he was prevented
correcting them as much as he could have wished
in consequence.
O
To the same influences, unquestionably,

must be ascribed " the rule of faith said '
to have been drawn up in Spain long

before the introduction of the Niceno-
Constantinopolitan Creed, at the Third
Council of Toledo, by King Reccared,
A.D. 589, and it was in the spirit of this
rule that even he/dogmatised in his opening
address, afterwards interpolating the Creed,
as if to make both square. It shall be
given in the shape in which it stands in
the collections of Councils as a sample,
not by any means that this was its original
shape:*
We believe in one God, the Father, Son, and

Holy Ghost, Maker and invisible,
of things visible
by Whom all things were created in heaven and
in earth. That this one God and this one Trinity
belong to the Divine Essence. That the Father,
however, is not the Son, but has a Son Who is not
the Father. That the Son is not the Father, but
is the Son of God, of the nature of the Father;
-''
See comments of Pagi, given in Mansi, iii.
looi ; and my own remarks, *' Christendom's
Divisions," ii. 431.
OF THE ATHANASIAN CREED. 1 95
that the Holy Ghost, also, is one Who is neither

the Father nor the Son, but proceeds from the
Father and the Son. So the Father is unbegotten,
and theSon unbegotten, and the Holy Ghost not
begotten, but proceeding from the Father and the
Son. It is the Father Whose voice was heard
from heaven, saying :
" This is my Son, in Whom
I am well pleased ;" the Son, Who says :
'*
I went
forth from the Father, and came from God into
this world the Holy Ghost, of Whom the
;"
Son says " Unless I go away to the Father, the

:
Paraclete will not come to you." That this Trinity,

distinguished by persons, united in substance, is
in might, power, and majesty both and

indivisible
without diversity; neither, besides It, is there any
divine nature, whether of angel, spirit, or power
whatsoever, which we believe, or which any should
believe to be God. That this Son of God, accord-
ingly, God born of the Father prior to any be-
ginning whatsoever, sanctified the womb of the
Virgin Mary, and, without any carnal generation,
assumed true man of her: two natures alone, the
Godhead and the flesh, combining in one sole
Person, our Lord Jesus Christ, in Whom there
was neither an imaginary, nor in any sense phan-
tastic body, but a true and solid one. That He
hungered and thirsted, grieved and wept, and
endured all bodily pains. That He was crucified
by the Jews, buried, and rose the third day con- ;
versed afterwards with His disciples, and ascended,

the fortieth day after His resurrection, into heaven.
That this Son of Man is also called the Son of
O 2
;
God : and we call the Lord, the Son of God, the

Son of Man. We believe there will be a resur-
rection of the human flesh ; itnd as for the soul of
man, we call it neither a divine substance, nor
equal with God, but a creature created by the
Divine will.
The only thing oriental about this

" rule" is its commencement :
''
We be-
lieve in one God ;" but the Africans
themselves, after the Nicene Creed had
been received amongst them, got into the
habit of commencing their professions in
the same manner, as we have seen already
and its own African caste is disclosed in
the same parapraph by making the uni-
verse created, not by the Father, as in the
Western Creed, nor by the Father and
the Son, as in the Niceno-Constantino-
politan Creed, but by the whole Trinity,
which was S. Augustine's pet dogma.
And it is African all through, with one
exception — the paragraph, namely, de-
claring the whole work of the Incar-
nation to have been the act of the Son
alone, without any reference to the Holy
97
Ghost, which was, doubtless, original.

There were sixteen Councils of Toledo,
beginning with the third, at which the
Niceno-Constantinopolitan Creed was re-
ceived, and following each other for rather
more than a century, where, if there was
any dogmatism at all, it was of a piece
with this rule, whatever its length, in
being either African or Gothic. The
form it takes is either that of a prefatory
discourse from the King, of which there
are several characteristic specimens, or else
that of a canon or capitulary, headed
" De evidenti Catholicse fidei veritate," as
at the Fourth Council ; or " De pleni-
tudine fidei Catholicse," as at the Sixth.
Where any dogmatism, the creed
there is
is seldom recited and whether recited or

;
not, it is never really commented upon.

On one occasion* the President, King
Recevinth, apologised naively for this
omission by saying :
" This holy rule of
faith is, therefore, given on this occasion
'•'
Viz. the Eighth Council. Mansi, x. 1206.
without comment, because it has been

expounded abundantly by holy doctors
ere now, and business of urge?it moment
imposes upoft us other occupations T In
every case where the creed is recited, it is
with the interpolated clause due to King

Reccared : and if six Councils out of the
sixteen profess their agreement with the
first four General Councils, it is with the
first four only. Then, at the fifteenth or
last of these. King Egica, while pro-

fessing his adhesion to the first four
General Councils, argues vehemently for
several dogmatic positions against Pope
Benedict II., who had disapproved of
them."*
I have given prominence to these facts
by these
to illustrate the bold line laken
pioneers of Western dogmatism, whenever
their own speculations were trenched
upon. They pledged themselves to the
* Mansi, torn, xii., 10. Comp.]the Dogmatic

Statement of the Sixteenth Council. Mansi, x.
p. 64.
J
;
OF THE ATHANASIAN CREED. I

99
faith of the first four councils, but inter-

polated the creed ordained by the fourth
they took no more notice of the Fifth
Council than if no such council had met,
though they could not have been ignorant
that its rejection was causing a schism
elsewhere and if, again, they attest having
;
had the acts of the Sixth Council sent

them for acceptance by the Pope, after
declaring^ they will accept it so far as
it accords with the first four, they proceed
to dogmatise themselves upon the points
defined by it in their own fashion.*
And on the next Pope finding fault with
their theology, they reiterate their posi-
tions in his teeth, bidding the world take
note that he wrong and they
is right.
But the chief singularity by far of all
their proceedings is, that while they

dogmatise with S. Augustine, they never
so much as name the Creed of his Church,
which was that of the West also.f The
'•'
Caps. 6 and 8-10. Mansi, xi., 1089-90.
I Can. I of the Third Council of
Braga, a.d.
only creed they ever profess is that of the

Fourth Council, formally received, indeed,
by them " according form of the
to the
Eastern Churches," but accommodated in
reality to their own views. Their teach-
ing, again, was confessedly that of the
African Church; but what they say of
it themselves is that it is all in harmony
with the faith of the first four councils, the
only councils to which they ever appeal.
Consequently, when we come to esti-
mate their effect upon European theology,

so much greater than is in general sup-
posed, we must distinguish accurately
between dogmatism and their creed.
their
Their dogmatism and their creed not
having been connected originally, so far
as either had any distinctive character,
they were not inseparable, except of course
to the extent that one had been received
572, orders that catechumens should be taught the

*' Credo in Deum ;" etc., but this was before the
conversion of King Reccared, and it is possible
that " unum " may have slipped out even here
before " Deum."
:
OF THE ATHANASIAN CREED. 20I
into the other. Accordingly, the one Unk

that bound them together was the
" Filioque " clause in the creed. They
were so far correlative, and no further.
On the other hand, all other Western
nations had a creed of their own, sub-
stantially wordword with the African
for
Creed, and were by no means unac-
quainted with African theology, which
had in earlier times penetrated into the
South of France by another route : viz.,
by way of Lerins and 'Marseilles.

These remarks may serve to explain
what actually took place. The Third of
the Councils of Toledo met a.d. 589, and
the eighteenth, or last of them, A.D. 701.
Their influence would begin about the
same time, subsequently to the former,
that it would survive the latter. Thus,
A.D. 650, we find traces of it as far north
as Chalons on the Seine, where a canon
was then passed words
in these
" We have defined unanimously and
with one accord, that the rule of faith, as
: f
piously professed at the Nicene Council,

handed down by the holy Fathers, and
explained by them, or as it was after-
wards confirmed by the holy Council of
Chalcedon, be maintained in all things
and by all."*
And at Braga, to the north of Oporto,

where the Western Creed had apparently
been taught, a.d. 572, the first canon of
a council held there rather more than
one hundred years later, speaks of the
Niceno-Constantinopolitan Creed, which
it recites with the interpolation of King
Reccared, as " our own rule of faith."

It had been called " our belief" by a
Synod of Merida nine years before.^
And it was doubtless intended to be
paraphrased five years later by our own
forefathers at the Synod of Hatfield in
these words
'^
MansI, X, 1190.
f lb. xi., 153. And for the previous Synod,
ix. 838.
X lb. xi. 77.
OF THE ATH AN ASIAN CREED. 203
" We have set forth the right and

orthodox faith, as deUvered by our Lord
Jesus Christ to his Apostles, and handed
down in the creed of the holy Fathers . . .
confessing the Father, Son, and Holy

Spirit : the Holy Trinity in Unity, and
the Unity in Trinity Three : one God in
consubstantial Persons of equal honour
and glory. God the Father, without
. . .
beginning His Only-begotten Son, born

;
of the Father before all worlds and the ;
Holy Spirit, proceeding ineffably from

the Father and the Son, according to the
preaching of the above-named Apostles,
and prophets, and doctors to all which :
we have subscribed, who with Archbishop

Theodore have expounded the Catholic
faith."
• Archbishop Theodore, who presided
at Hatfield, was a Greek ; but Abbot
Adrian, his inseparable " assistant," by
whom Pope Vitalian* had expressly pro-
* See my Historical Tract on the " Filioque "

clause, p. 18-19. Rivingtons, 1867.
:
204 ^^^5 ÎM, AND AUTHORSHIP
vided that his proceedings should be closely

watched, was a learned African. The
fact of his presence would go far to
account for the dogmatic turn of this
paraphrase ; but in that it affects to have
been drawn from the Creed, we must
infer, also, that the interpolated creed had
by then been received in England.
Two more professions of the Nicene
faith remain to be noticed : one pure and
simple, the other in connection with the
faith of the six first general councils.
The first is a capitulary, published at
Soissons apparently by King Pepin
" That the Catholic faith settled by the
three hundred and eighteen bishops form-
ing the Nicene Council should be preached
throughout our whole realm."* The
second emanated from the Synod of
Calcuith in Northumberland, a.d. 787,
which commenced its capitularies by
ordaining that " the holy and inviolate
faith of the Nicene Council should be
"'
Mansi, xii. App. iii.
maintained faithfully and firmly by all
who are destined for the service of the

sanctuary ; and that In synodical meetings
every year the presbyters of each church,
whose duty it was to instruct the people,
should be themselves examined diligently
respecting the faith in general, so that
they may in all things confess, maintain,
and preach the Apostolical and universal
faith of the six councils, approved by the
Holy Ghost, as it has been delivered to
us by the holy Roman Church ; and may
not fear to die for it, should opportunity
offer ; whomsoever those holy
receiving
general councils received, and condemning
and rejecting from the heart everybody
that they condemned."*
From this date references to the Nicene
faith cease. It is far otherwise with the
dogmatism of the Councils of Toledo,
and with their creed. Of their creed all
that need be said is that it is in use still
all over the West, just as King Reccared

* Mansi, xii. 937.
"
published it ; and not more inaccurately

named than the Creeds of the Apostles
and S. Athanasius.
On dogmatism a few words more
their
must be added. The form it took, as I
have stated already, was that of a prefa-
tory discourse, canon, or capitulary, some-
times emanating from the monarch who
convened them, sometimes from the
bishops, or presiding bishop, present, but
always on one theme ; and this for the
most part expressed in its title : viz. " on

the Catholic faith." Of course, so far as
the " Catholic faith " and the " Creed
were synonymes — and it occasionally
named them as such — so far it treated
of both alike ; but in its hands the
"Catholic faith" in reality covered a much
wider range, and it never professedly took
the " Creed " for its text. It affected,
if it nowhere professed, to be supplemental
to the creed. If it limited itself to topics

expressed in the creed, it resolved ques-
tions respecting them on which the
—
creed is silent, and drew inferences from

them which wore the appearance, to say
the least, of new truths. Its tone was
that of self-assurance and menace; and
what it particularly luxuriated in was the
systematic employment of terms from
which the framers of the creed, and in
Bome cases even the founder of itself had
pointedly shrank. By the founder of
itself, I mean S. Augustine ; and by the
creed, the Niceno-Constantinopolitan
for to this was attached in Spain
it
at the head of whose framers I place

S. Athanasius.*
S. Athanasius justified the introduction \
of one word that was unscriptural into )
the creed, and of but one " are : We /
not baptized in the name of the Unbe-

gotten^ nor do we address ourselves to the
Unbegotten in the Lord's Prayer :"f he ,
''-
For reasons thatappear in Dr. Smith's
will
j
forthcoming Diet, of Christ. Antiq. Art. *^ Councils |
of Constantinople."
t De Dec. Synod. Nic. c. 31. Op, i. 236. Ed.
Ben.
2o8 AGE, AIM, AND AUTHORSHIP
says, even in defending the Nicene decrees.

Whether he would have sanctioned the
vôrd " Trinity," or not, in any more
private formula, we may not be perhaps
able to say; but its absence, and the ^^C:
absence of any such terms,* in asserting

doctrine, from his own authentic " Ex-
position of the Faith," is at least note-
worthy, coupled with one of the gravest
of his public acts. At the end of his long
and glorious career, after his own judg-
ment had been ripened by experience,
after his name had become a proverb in
all lands for orthodoxy, and all eyes were
fixed on the council assembled by him,
"^ % A.D. 362, on returning from exile to give
'^
peace to Christendom, application having
been made by two contending
to it
parties to decide whether the " Hypos-

tasis" of the Father, Son, and Holy
'•'
The word '*
hypostasis " occurs once, and but
-/ once and then as a disclaimer " To imagine
:
—
three hypostases," he says, ''divided from each
other, as men are by their bodies, would be to fall
into Polytheism."
Ghost was to be considered distinct or ?
the same —
in other words, whether the
term " Hypostasis " meant " Person " or

" Substance " — the council, acting doubt-
less under his inspiration, deprecated
using any such expressions at all in speak-
mg of God ;* and still more fixing their
meaning too rigidly. Further :
" Should
any propose to add explanations to the
Creed of Nicese " —such was— its advice to
the East and West alike " silence all
such, and persuade them rather to study
to be peaceable ; for such conduct in our
opinion can only spring from a love of
controversy and nothing else."']'
It was due to this excellent counsel

that the Niceno-Constantinopolitan Creed
is recited in the East to word
this day,
for word, as it was promulgated by
the Fourth Council ; nay, more, that
whatever the heresies condemned there
* OvK. iirl Qeav Setv ecâaav Tavrai^ 'X^prjaOac

Toi^ Xeêai. Soc. iii. 6.
f Mansi, iii. 348-49.

;
2IO AGE, AIM, AND AUTHORSHIP
since the days of S. Athanasius, "Homoou-

sios" is still its single exception to the
Scriptural language in which it is couched*
Strange phenomenon, that Eastern and
Western Africa, separated merely by the
desert of sand that borders on each alike,
should have produced theological schools
diverging so widely, to say nothing of
their other peculiarities,* as those repre-
sented by SS. Athanasius and Augustine
at the same time, as S. Augustine cannot
consistently with history be said to have
created those influences which he above
all others rendered attractive, so neither
would it be fair to credit him with the
often reckless and always more pro-
nounced tone of his followers.
On the point in question, for instance^
-'' " Christendom's Divisions,"

66 '' Egypt,
i. :
or Eastern Africa, in S. Athanasius, laid down

unerringly the science of what may be called
Christian divinity : Algeria, or Western Africa, in
the person of S. Augustine, laid down unerringly the
science of what may be called Christian humanity
for the universal Church of all ages and lands."
the using of unscriptural terms, Tertulllan

had in his work against PraxeasTÎmost
two centuries earUer, used both the word |
"person," and " trinity" in describing

the Godhead ; and in his own time the
Second Council of Carthage directed, as
we have seen, all to teach the Trinity in
Unity as they had received it from the
Fathers. Not having as yet received the
Nicene Creed themselves, the African
bishops could not well have been think-
ing of the Fathers who framed it when
they said this ; at all events with our
existing materials we may well doubt
those words having come from those
Fathers, though their teaching would of
course imply them : those words not
having found their way into Greek
theology^ till after the Nicene Council.
''
I mean this strictly ; for Tertullian wrote some
works in Greek, as he tells us himself and in
:
the work of S. Dionysius of Rome a^âinst Sabel-

lius,which so far as it has been preserved, is in
Greek also, the phrase " Divine Triad " occurs
more than once. From these fragments being in
P 2
2 I 2 AGE, AIM, AND AUTHORSHIP
At the same time, it is also certain that
nothing had passed at the Nicene, or any

other prevent those words,
council, to
" unity " and " trinity " being used ever
so freely. And having been employed
thus freely by a Council of Carthage, for
S. Augustine to have shown any mis-
givings in using them afterwards would
have been strange indeed. But S. Augus-
tine may have heard also somewhat of
the rulings of the Council of Alexandria
•
— whether from whose S. Ambrose, at
feet he once sat, and into whose imme-

mediate neighbourhood they must have
been carried by Eusebius of Vercelli, the
energetic assistant of S. Athanasius in
framing them, or else from his own
Greek, this Pope has been supposed a Greek by
birth but the question is, are these fragments
;
preserved solely by being cited in SS. Athanasius

and Basil, his '* ipsissima verba," or their transla-
tions from the Latin ? The work of the Roman
presbyter, Novatian, his contemporary, which is
in Latin, and has been entitled ^' De Trinitate,"
contains no such word. For both see IMigne's
Patrol, iii. 885 ; and v. 109-16.
"
3
OF THE ATHAN ASIAN CREED. 2 1
Bishop Valerian, Greek on who was a —

the word " Hypostasis " and this most
:
probably dictated his own reserve about

the word ""'
person," its Latin equivalent.
In his earlier works intended for
popular instruction we seem to miss it
altogether. It either never occurs at all i
in his " Euchiridon," for instance : or his

four books on " Christian Doctrine," or
his " Sermon to Catechumens on the
Creed," or his treatises " On Faith and
the Creed," on " Faith and Works," and

on " The Faith of Things not Seen ;
or else not where he is engaged on the
Trinity. In the 39th of his Tractates .
on John,* nothing that his supposed

S.
adversary can say will induce him to

pronounce the word. " Three what, you
ask ? I reply. Father, Son, and Holy
Ghost. Count yourself. Have not I
named three ? That which the Father

is in relation to Himself is God ; that
which He is in relation to the Son is j
* § 3. He is commenting on c. viii. 26-7. '

the Father, and so forth. Thus God is

neither removed from number nor com-
prehended by number. Because there
are three, there is as it were number but :
ask, three what ? and directly there is no

number."
Overcome by the " necessities of the
case," such is his own account of it in his
work on the Trinity, he resigns himself

at last, hopeless of devising anything
better, to a terminology, which others
before him entitled to his respect had
used. " One essence or substance, but
three persons ; " as many Latins, worthy
to be considered authorities, in treating
of this subject have said, unable to dis-
cover any more suitable manner of ex-
pressing in words what they realized in
their minds without words. Still they . .
said Three persons^ not because they

desired it said, but rather than remain
silent when asked.*" Even then he was
i
'*'
V. g. So vii. 4 :
** Placuit ita dici, ut dice-
retur aliquid cum quaereretur quid tria sunt, quae
only treading in the beautiful course,

which he had traced for himself at start-
ing. Whenever I hesitate, I shall never be
ashamed of inquiring; nor of learning,
whenever I am wrong. Let me beg. .
of my readers to go with me, when

equally certain inquire with me when
;
they hesitate to the same extent ; come

back to me when they find themselves,
call me back to them when they find
;i^^, wrong."* How sublimely superior in
all this to the arrogant hard lines of his
followers !
Those sixteen Councils of Toledo, con-

trariwise, judging from their general tone,
would have visited any with the same
penalties for objecting to call the Father, |
Son, and Holy Ghost persons, as for !
refusing to confess each and all of them S
God. But I must not anticipate what
tria esse fides vera pronuntiat . . . Quid igltur

restat, nisi ut fatemur loquendi necessitate parta ^
^'^^ '—--«.
haec vocabula." . . .
" "
"^
- i. 3.
:
2l6 AGE, AIM, AND AUTHORSHIP
I shall have to say on the intrinsic cha-

racter of their rulings hereafter; as yet
we have by no means done with the

form which they assumed.
I have said that the title borne by one
of their capitularies is, " On the fulness

of the Catholic Faith." This capitulary
neither contains nor appeals to the creed
in any way. But the heading of another
is the same, where the creed alone had
been recited, and the King apologised for

leaving it without comment. On another
occasion, viz. at the Seventeenth Council,
it was recited after some prefatory re-
marks, ending thus :
" With our mouths
we make profession of the articles of the
creed, which contains the sacrament of
the whole of our holy faith." Charle-
magne, we may remember, applied this
identical language to the Western Creed
" Symbolum Apostolorum, ubi Catholicse
fidei plenitudo continetur." We now see
where he borrowed it. Nor is this all.
The " Catholic faith" and the Western

OF THE ATHANASIAN CREED. 2 I
7
or " Apostles' Creed" go constantly

together in his capitularies, but never
the '^ Catholic faith" and the Niceno-
Constantinopolitan Creed, as in Spain.
With this single exception, he and his
bishops made these Councils of Toledo
their dogmatic model. At the Council
of Frankfort, that is, by comparison, in
his younger days, he had the assurance to
attack the Second Nicene Council for
having departed from what he asserted to
have been the faith of the First ; but Pope
Adrian having utterly demolished this
illusion in his bold rejoinder to the Caro-

line Books, their royal author, as if to
conceal his defeat, abstained in the most

marked manner himself, and, doubtless,
influenced others to abstain equally, from
ever appealing again to the Nicene faith.
The Council of Calcuith, in England, as
I have stated, was the last to do so for
many a long day. ,
Nobody can fail to
be struck with this coincidence.'* Fortu-
* I have gone through vols. xiii. and xiv. of
;
2 I 8 AGE, AIM, AND AUTHORSHIP
nately for him, there was a creed indi-

genous in his own dominions, for which
far higher antiquity, far more distinguished
authorship had been claimed. And to
this he appeals to his capitularies, and to
this only. If it was somewhat too simple
for his turn of mind, he could follow the
precedent of the Toledo Fathers, and
supplement by dogmatism like theirs.
it
He might copy their manner throughout

Mansi, containing all Councils and Capitularies
to the middle of the ninth century, without finding
one such. Charlemagne's 31st Capitulary of one
year, Mansi thinks a.d. 789, which is headed
*' De fide
Trinitatis pr^dicanda," cites the African
Canon already quoted, and appends the original
Creed of Nicâ, just as it is appended to the
African code, but with this rather amusing dif-
—
ference that of its origin no more is said here
than this ''A Magno Synodo dictum est;" and
:
a date is given to it which seems intended to

mystify. Append, to vol. xii. p. 164. Append, to
vol. xiv. p. 267, contains a Capitulary of a.d. 802,
headed *'
Admonitio de Symbolo fidei," which is
probably his own summary of what all should

believe. Most had
of the Councils of this period
a canon headed De fide Catholica;" but none of
**
these refer in any way to the Nicene faith.

he might at times apply the same name

to both one time what he would
: at
mean by the " Catholic faith" should be

his or their exposition of the Catholic
faith ; at another the creed, not of Nicsea
or Constantinople, but of the Apostles
themselves, with which it would be found
in strict accord. Hence the repetition of
ambiguities already noticed in his capitu-
laries. Presbyters are told to learn the
" Catholic faith" by heart, which, of
course, there means " the Creed. Bishops
and presbyters, to preach the " Catholic
faith," which is sometimes called the
" Creed" in the next sentence, sometimes
may mean more, and sometimes must. It
must mean more, naturally, where the
Creed is specified in addition, as at Frank-
fort, for instance :
" That the Catholic
faith of the Holy Trinity, the Lord's
Prayer, and the symbol of faith be
preached and delivered to all. Here we
have plainly three things specified, not
two —the first to be " preached," and the
2 20 AGE, AIM, AND AUTHORSHIP
last two " delivered." What is called

" the Catholic faith of the Holy Trinity"
at starting is anything but mere tautology
for what is afterwards called the " symbol
of faith" or creed. Waterland conjectured
that by the former must have been meant
the Athanasian Creed, but he was mis-
taken. As vet the " Catholic faith" meant
only the dogmatic expositions of it in
general then in vogue — nothing, literally,
more specific than what the Second Council

of Carthage had enjoined on this head.
There had long been a craving, to be sure,

for something more specific, and this had
been so often attempted without any real
success as to have become, more or less,
a positive need. Whose epitome of the

Catholic faith, as distinct from the Creed,
should be followed ? Should it be that
of the Third Council of Toledo, framed
by King Reccared, or of the fourth,
which was that of S. Isidore ? of the
eleventh, which was that of a bishop
again ? or of the sixteenth, which was
—
that of another king Again and again ?
Charlemagne referred to his prelates and

wise men for some standard formula, and
they both agreed with him, and amongst
themselves, in making S. Paul say that
" without faith " i,e. without faith cast
into proper dogmatic mould " it was —
impossible to please God." Several had
tried their hands Alcuin,* by his own—
confession, among the number, several
times,f to no purpose ; but at last one
succeeded. As he is not so well known
as he used to be, he should not, perhaps,
be brought under notice without some
slight introduction. Aquileia was, as I
" See, for instance, Alcuin's first words : De

Trin. i., i.
f Ep. ex. (Ed. Migne),

" In libello quern . . .
direximus vobis solatium et confirmationem

. . .
fidei Catholicse. Sed in manibus majus mode

habemus opus." Another was styled his
. . .
" Confessio fidei," Another

(Patrol, ci. 1003.)
was "On the Catholic Faith," composed at the
instance of Archbishop Arno. (Ep. clxi.) The
best known was his work " On the Faith of the
Holy Trinity," dedicated to Charlemagne.
Stated in connection with Rufinus a long

way back, the onlyWestern See that
boasted of a Patriarch besides Rome and :
from the days of Augustus it had, of all
other cities in Italy, ranked next to Rome.

It stood, consequently, Rome, when
to
compared with other cities of Italy, much
as Alexandria stood to Rome when com-
pared with other cities of the world. Thus
it might claim to be literally, both in
Church and State, the Alexandria of
Italy, And if its walls and palaces had
been twice ruined by the Huns and
Lombards, it attained to greater ecclesi-
astical splendour than it had ever enjoyed
before under Charlemagne and his de-
scendants. Of this see the first prelate
who had caused himself to be styled
Patriarchwas named Paulinus. Another
of the same name and dignity, but in-
comparably more famed for his attain-
ments, and venerated all the world over
for his years and strikingly grave deport-
ment, occupied it at the close of the eighth
century. He may be said, without

exaggeration, to have been idolised by
such men as Alcuin, and even inspired
Charlemagne with awe. He
was the
episcopal soul of the Council of Frank-
fort,and president as well as soul of that
of Friuli, both of which have left their ,
mark upon history. When he had written

against Felix, Bishop of Urgel, in Spain,
and founder of the sect called Adoption-
ists, he was thought to have exhausted
the controversy. " Aquileia locuta, causa

finita est." Such was the tone of his ad-
mirers. " Should you have occasion to
see Patriarch Paulinus," says Alcuin,
writing to Arno, Archbishop of Saltz-
burg, "salute him a thousand thousand
times. I have just finished reading his
book of the Catholic faith, which he sent
to the lord King, and so pleased was I
with its eloquence and flowers of speech,
its handling of the faith and its weight of
authorities, that I think any further dis-

cussion of the topics at issue between our-
—
2 24 ^^^) ^^^5 ^^^ AUTHORSHIP
selves and the partisans of Felix super-

fluous. And happy is the Church and
People of Christ as long as, besides the
lord King, it shall possess but one such
defender of the Catholic faith."
There was more to be done still, it was
true, but error had been confuted once
for all in this treatise."*
The which this passage occurs
letter in
appears as edited by Migne in a much

longer, and in his opinion a more com-
plete form than it had when first pub-
lished there would be little difficulty,
;
nevertheless, in proving the bracketed

portions of it to be detached fragments
all indeed written by Alcuin, but neither
at one time nor to one person —by some
transcriber afterwards combined in one.
There can be no doubt, for instance, that
Alcuin is here referring to the work of
Paulinus against Felix, in three books,
dedicated to Charlemagne ; and this work,
Ep. io8, Ed. Migne. Alcuin's works are in
vols. c. and ci. of his Patrjl.
;
according to the elaborate showing of

Madrisius, appeared A.D. 796, the year
in which the Council of Priuli met under
his presidency.* Alcuin, plainly, could
not have left a work of that importance
long unnoticed; and even his acknowledg-
ment that Adoptionism had survived it,
points to the same conclusion.

Four years after the work against
Felix had appeared, we find Alcuin
writing again — A.D. 800, according to
Migne f —and this time to Paulinus him-
self, in a state of mind bordering upon
ecstasy, created by the recent perusal of
a work of his, yet expressed in anything
but unmeaning platitudes. Inflated as
was the style of those days, few people
could, I think, read what is there said
of it, without feeling curious to identify
the work, of which so famous a scholar
and theologian as Alcuin could so write
* Diss. iv. Hist. Crit. in Migne's Patrol, xcix.

545-92. Also " The Life," c. 7.
\ Ep. cxiii.
Q
: :
and when each of the acknowledged

works of PauUnus that have come down
to us had been gauged successively by
this praise of his friend, still fewer would
probably dissent from the conclusion of
its latest expositor " All this, in my
:
opinion, must refer to some work of

Paulinus that has not yet seen daylight ;"*
or, what may prove to be the same things
to some work that has not yet been ac-
knowledged as his. Let us see whether
Alcuin has not in reality named the only
possible work by describing it as he has.
I shall extract enough from his letter to
enable my readers to decide this point for

themselves
" To my most beloved lord in the
Lord of lords, and holy father. Patriarch
Paulinus, greeting
"seem to have been refreshed in-
I
wardly, that the hidden flame of charity

within my heart may be able to elicit at
least some spark, lest that be extinguished

'I*
Annot. ad 1. ed. Migne.
which burns within me, now that I have

opportunity to write something to one so
dear. What when
! I have the privilege
of looking upon lettersfrom you sweeter
than honey, do I not seem to hold con-
verse wholly with all the flowers of Para-
dise,and with the eager hand of desire
to pluck from thence spiritual fruits ?
how much more, then, on perusing the
tract (' libellum') of your most holy faith^
adorned with all the spotlessness of
Catholic peace ; eloquent and attractive
in style to the highest degree ; in the
truth of its ideas frm as a rock ....
where, as from one bright and salutary
fountain in Paradise, I beheld the streams
of the four virtues irrigating not merely
the rich plains of Italy, but the entire
demesne of ecclesiastical Latinity. Where,
too, / beheld the golden outpourings of
spiritual ideas commingling abundantly
ivith the gems of scholastic polish.
Certainly you have achieved

Q 2
a work of immense profit and

prime necessity in appraising
the Catholic faith as you have:*
the very thing I have so long
desired myself, and so often
urged upon the King, to get a
symbol of the Catholic faith,
plain in meaning and lucid
in phrase, reduced to one
compendious form, and given
to all priests in each parish
of every diocese to read, and
commit to memory, so that
* " Quam plurlmis vero profuturum et per-
necessarium fecistis opus in Catholicas fidei taxa-
tione,'' etc. The exact meaning of this word in
Alcuin's mouth, is seen illustrated in the terse,
dogmatic summary given by the author of the
Caroline Books himself, and ending thus; " Hsec
'est Catholicae traditionis fidei vera integritas, quam
sincero corde credimus fatemur
et et in hoc
:
opere, beati Hieronymi verbis expressam, taxa-

vimusy Whether I have rendered it by the best
English equivalent is another question.
!
everywhere the same faith

might be heard uttered by a
multitude of tongues. Lo
what had desired in my
I
humiHty, has been suppHed

by your genius. With the
Author of our salvation you
have earned for yourself a
perpetual reward of this good
intention, and praise amongst
men for this perfect work.''
Like the former one, this letter ends
with a reference to Spain, but in marked
contrast connects it with Adoptionism no
longer. That cloud had disappeared
wholly from the horizon, and, with the
exception of a slight haziness in the ad-
ministration of baptism in some quarters,
and on the intermediate state between
death and judgment in others, all was
bright and at rest there. This letter,
accordingly, cannot have been written

;
till Adoptionlsm had been extinguished

in other words before A.D. 800, which
was the year in which Charlemagne was
crowned emperor. I have printed in
italics those parts of it which I consider
highly specific, and in large type what

I consider absolutely distinctive. Most
people will agree with me that one set
j
of expressions is singularly descriptive
I
of the Athanasian Creed : I hope to
prove to their satisfaction that the other
can describe nothing else. Most people
will, again, be disposed to grant at starting
that, had the Athanasian Creed been in
existence previously, either Alcuin could
not have known of it, or else must have
been singularly forgetful of it, or blind
to its excellence to have written thus;
and yet he cites it himself solemnly two
or three years later, as we shall see. So
far as regards its having " received per-
petual praise amongst men as a perfect
work," or combination of " spiritual

its
ideas with scholastic polish," its " irrigating

OF THE ATHAN ASIAN CREED. 23 I
the entire domain of ecclesiastical Latinity,'^

in other words, the whole Latin Church,
the " adamantine strength of its verities,"
and the " eloquence and attractiveness of

its style," Alcuin may deserve to be called
alternately a critic of discernment or a
true prophet. But in that he has de-
scribed P aulinus as " having supplied'^'*
the very desideratum of which he him-

self had been so long in quest : asymbol
of the Catholic faith, plain in meaning
and lucid in phrase, reduced to one com-
pendious form, to be given to all priests
to commit to memory, so that everywhere

the same faith might be heard uttered by
a multitude of tongues, he has solved
a long-vexed historical problem for us of
high interest, which, but for this stray
letter of his, might never have been un-
locked to the end of time, but which,
touched with the key supplied here, tells
its own tale, from beginning to end, in

the simplest form.
To introduce the reader to this at once,
;
^232 AGE, AIM, AND AUTHORSHIP
without further preliminaries, I must ask

him to take my word here for what I
shall hope to authenticate for him by
facts hereafter, though Alcuin may have
, convinced him of it already : that up to
K S^^ )
this time there are no testimonies to tTie I
i existence of the so-called Athanasian
'
Creed that will bear criticism for a
moment extant ; that from this very year
j
they are both numerous and continuous
and that for some time from this year
also they divide themselves into two
classes, apparently distinct, but fraught
with evidence of the same intention. I
shall confine myself in this chapter to

such testimonies as are indisputable, and,
as I stated, date from this year, con-
sidering, however, but one class first, viz.
that for which Alcuin was, doubtless,

responsible. a.d. 800, then, at the
earliest, compliments Paulinus
Alcuin
I
enthusiastically on having " supplied a
symbol of the Catholic faith" precisely
1 of the kind he wanted, and had repeatedly
: :
spoken about to Charlemagne, for priests
to learn by heart. Two years from this,

at the latest, or Synod met
A.D. 802, a
at Aix, under Charlemagne, at which
Alcuin's own work " On the Faith of
the Holy Trinity" was read and ap-
proved, at which Paulinus himself seems
to have been a leading personage,* and
at which a " General Capitulary" was
passed, containing, amongst other things,
provisions " for the instruction of the
clergy," which commence thus
" These are the things which all eccle-
siastics are commanded to learn
1. " The Catholic faith of S. Athana- \ 6 1-
J
sius, and all other things on the faith.
2. " The Apostles' Creed also.
3. " The Lord's Prayer to be under-
stood thoroughly with its exposition."
And other items.f
Alcuin and Paulinus both died, A.D.
'''
Madrisius says ''as legate of the Pope," but
this sounds mythical. See Migne's Patrol, xcix.,
Life, c. 2.
f Pertz, Monum. Germ. Legum, i. 105-9.

:
804, SO that this was almost their last

work ; but it survived them. The capi-
tularies of Theodulph, Bishop of Orleans,
their junior by some years, contain a
similar ordinance
" Wherefore, we admonish you, O
priests of the Lord, that you both retain
in your memory, and understand with
your hearts, the Catholic faith : that is,
the '
I believe,' and '
Whosoever will be
saved, before all things it is necessary
that he hold the Catholic faith.'"*
In another work of his, to be quoted
presently, Theodulph calls the latter ex-
pressly, " the Creed of S. Athanasius."
I
Shortly afterwards —and of course with
the same object of getting it learnt by
heart — it was ordered to be recited, like
the Apostles' Creed, at prime. Among
the directions for saying the day-hours
attributed to the Synod of Aix, a.d. 816,
on which some remarks have been made
previously, we read :
" On Saturday, the
* Cap. 2. Mansi, xiii. 1009.
Psalms * Confitemini Domino and Deus

' *
in Nomine,' as above : to which on the

Lord's Day* let the '
Catholic faith '
be
added, which is to be sung with heart and
voice, and by nobody with the head
covered. Afterwards the lection, then the
^ Kyrie Eleison ' thrice repeated, followed
by the '
Pater Noster '
and '
Credo,' said
privately." I quote the whole to show that
by the " Catholic faith " is here meant
something distinct from the Creed. But,
again, what is meant by the " Catholic
faith" in this passage, is at once seen from
the following injunction of Haito or
Ahyto, Bishop of Basle, some years
later.
" Fourthly, that the faith of S. Athana-
sius be learnt by priests, and recited from
the heart on the Lord's Day at prime."f
Later by thirty years
Hincmar, the
well-known Archbishop of Rheims, or-
* Mansi, xiv. 305, where the reading (posssibly,

a misprint) is *'
omni die."
t Mansi, 395.
dained :
" That every priest should fully
learn the exposition of the Creed and of
the Lord's Prayer, according to the tradi-
tion of the orthodox Fathers . . . and also
commit to memory the discourse of Atha-
nasius on the faith, beginning with
'
Whosoever will be saved :'
so as to
understand it thoroughly, and be able to
put it into plain language."* About the
same time, the injunctions of Bishop
Haito were republished verbatim by the
Emperor Lewis Il.f
Obviously enough, a practice like this
would require time to spread in those
disorganised ages ; and amidst the fierce
broils that ensued between the grandsons

of Charlemagne particularly, we cannot
be surprised that a formula become
habitual in one kingdom or diocese,
should seem long afterwards all but un-
known in another. J However, in process
* Mansi, xv. 475.

f Pertz, Monum. Germ. Legum, i. 439.
X Even during the life-time of Charlemagne
of time, what Alcuin had advised became

law and to this day the Athana-
for all ;
sian Creed is committed to memory prac-

by all ecclesiastics of the Roman
tically
Church in saying it in their Sunday Office

for prime.
there were councils held, a.d. 813, at Aries,

Mayence, Rheims, Tours, and Chalons, by his
order, of which only the three first published any
dogmatic canon at all none of them name, and
;
the first alone shows acquaintance with, the

Athanasian Creed. (Mansi, xiv. 58.) Charle-
magne himself seems to have published a capitu-
lary, A.D. 802, headed, " Admonitio de symbolo
fidei," which names no creed at all, and is purely
original. (lb. App. 267.) There is no allusion
to it in the letter said to have been written by
him to Leo III., from Aix, a.d. 809; (ib. 23-6;)
none in the dogmatic canons passed at Paris, (ib.
536,) or Aix, (ib. 677,) or the Archbishop of
Bourges, within thirty years of that time. It is
named by Adalbert, Bishop of Tervan, in profess-
ing his faith to Archbishop Hincmar on his con-
secration : (ib. xvii. App. 426,) quoted unnamed
by one bishop in England, whose date will be dis-

cussed hereafter and for other authorities subse-
;
quently to this period, I may refer generally to

Waterland's Hist. c. 2, p. 39, et seq., ed. 1728.
But if the Athanasian Creed was really

the work of Paulinus, how came the
title which it has always borne to have
been given to it ? The real answer to

this is, I fear, supplied by the class of
testimonies remaining for examination;
otherwise there would be several ways of
accounting for it perfectly free from cavil.
In the first place, the work was con-

fessedly not original, but compiled.
Secondly, Paulinus, had he published it
himself, might have quoted numerous

precedents for giving it to the world
under cover of a greater name than his
own. Without appealing to forgeries,
had not Vigilius, Bishop of Thapsus, in
Africa, published numerous works under
borrowed names, including that of S.
Athanasius and were there not countless
;
unexceptionable tracts and sermons in

circulation attributed to S. Augustine that
were none of his ? If people were
christened after their patron-saints, why
should not their works be? Besides,
" Call your picture a Raphael or a Rubens,

whatever its intrinsic excellencies, if you
wish it to attract general notice," is what
people say still. But, thirdly, Paulinus,
was not the publisher of his own work.
It was taken out of his hands by his im-
perial master, and appropriated to a public

purpose. Well had this stood alone,
!
there would have been little still to explain

in the course pursued. Paulinus was had
in high honour by his master, and by all
who knew him but this was a limited
;
circle after all. He was no world-wide

celebrity. And Charlemagne was much
too good a politician to have required the
entire clergy of hisdominions to learn by
heart " the faith of the Patriarch Pauli-
nus," who was then alive. Further, were
there nothing else to be considered, we
might recognise a touch of humour or
affectation in the misnomer harmonising
admirably with what we know to have
been the manners of his times and court.
To gratify his thirst for knowledge, he
had gathered a number of learned men

around him, who pursued their studies in
his palace, where there was a first-rate
library for those times, and formed what
Mr. Hallam'* calls " a sort of literary
club," whose members were designated
and addressed each other by assumed
names. Charlemagne was called David,
Alcuin Flaccus or Horace, Angilbert
Homer, Arno Aquila, Riculph Damsetas,
Adelard Augustine, and so forth. Pauli-
nus, in spite of his years, cannot have
been the solitary exception to a rule to
which Charlemagne conformed. What
was his nam de plume ? Why should it
not have been Athanasius ? There were
several fanciful as well as well-founded
analogies, patent to everybody, and highly
congenial to the tastes of those days in
favour of it. Aquileia was and had long
been in some sense, as I have shown, the
Alexandria of Italy. Paulinus, its bishop,
had patriarchal rank, and this, combined
* Middle Ages, iii. 521, note, ed. 1837.
1
with his age, acquirements, and grave

demeanour, raised him aloft on a pedestal
above his fellows. Constantine, the
founder of the Byzantine Empire, had
his Athanasius, should not Charlemagne,
the restorer of the Western, have his ?
Besides, had actually happened, that as

it
when the Consubstantiality of the Son

of God with the Father was challenged,
the Egyptian Athanasius stood firm when
Rome failed : so when the Procession of
the Holy Ghost from the Son as well
as the Father was challenged, and Rome
temporised once more, the Italian Athana-
sius headed the orthodox. Considerations
like these would have been passing likely
to have weighed with the members of
" the club " at Aix, were there the
smallest evidence that they had ever
elected to call Paulinus Athanasius. Un-
fortunately, there is not a grain of evi-
dence in their writings — at least, in
come down to us
those that have — that
he was ever known to them by that
R
name. Was he then singular in having

no assumed name at all ? Or ivas this
his assumed name knoivn only to the
initiated^ and kept a profound secret
from all else P It matters little whether
this was so, or whether the name of
S. Athanasius was given to the Creed
alone, so long as there ivas concealment.
And concealment in one way or other,
and for some deliberate purpose, there
must have been, otherwise the origin of
this Creed could not have remained so
long a mystery.
This brings me to my other class of
testimonies in reserve. They belong to
the same period, beginning almost as
soon, and extending at least as late, as
the first class. But their peculiar feature
is that they are wholly controversial and ;
not only so, but confined exclusively to

one controversy — the Procession of the
Holy Ghost — and that not with heretics
or sectarians, but with the whole Eastern
Church. As everybody knows, who
;
knows anything of these times, the two

principal questions handled by the Caro-
line divines were this and Adoptionism.
And Adoptionism being a revival of
Nestorianism, though in the rudest guise,
necessitated recourse to all the arguments
employed by the Fathers of the Councils
of Ephesus and Chalcedon once more.
Now, there were three times the number
of works written against Adoptionism at
least, that there were on the Procession
and by a.d. 800, with one exception, they

had all been published. But in all eighth
century works against Adoptionism the
Athanasian Creed is never once cited or
even implied as such in any way. In
this one exception^ dedicated, not to
Charlemagne, but to his successor Lewis,
it is. The treatises on the Procession
commence subsequently to a.d. 800 ; and
'''''
Agobard adv. Fel. (or rather, a posthumous

tract of Felix), c. 2 :
*'
Quia ut beatus Athanasius :
ait :
'
Fidem Catholicam integram in-
nisi quis
violatamque servaverit, absque dubio in aeternum
"
peribit.'
R 2
244 ^^î -^^^5 -^^^ AUTHORSHIP
of these there is not one in which the

Athanasian Creed is not cited prominently
by name, sometimes more than once.
View these facts in connection with the
complimentary letter addressed by Alcuin
to Paulinus that year, and who can doubt
when the Athanasian Creed was written,
or by whom ? Probably the earliest of
these latter testimonies to it has been
anticipated.* Charlemagne had for some
years previously been either sending
monks to Jerusalem, or else receiving
monks from Jerusalem, on various errands.
Three such had presented him at Rome,
on the occasion of his coronation, with
the keys of the Holy Sepulchre and of
Calvary, together with a banner, in the
name of the Patriarch. + And one such J
was of German extraction, named Egil-
bald, otherwise called George, being abbot
of the convent on Mount Olives, where
the controversy, first known with any
' C. Eginhard, a.d. 800.
3. t
I Annal. Laur. a.d. 807.

—
certainty to have been agitated at Frank-

fort, was first revived. It was revived,
as the reader may need to be reminded,
by some monks of that convent singing
the interpolated creed there in the hearing
t)f the Geeks ; and who defended them-
selves for so singing it — to the Greeks
by declaring that their faith was that of
the holy Roman Church ; to the Pope^
by declaring that it ivas so said in the
Ci'ced of S. Athanasius, The Greeks
were told that the interpolated creed re-
presented the faith of the Roman Church;
the Pope was confronted ijoith the Atha-
nasian Creed ; a former Pope having
ventured to rebuke Charlemagne for his
former onslaught on their uninterpolated
creed.
I have called this testimony to the ex-
istence of the Athanasian Creed probably
the earliest of class two ; and for this
reason. It was
can hardly be doubted it
this incident on Mount Olives which
made Charlemagne bid his theologians

occupy themselves in writing on the Pro-

cession. Now, what the character of their
works was to be appears from the dedi-
cation affixed to one of them, and their
date from the address of another.
Theodulph, Bishop of Orleans, says :
*' Imperii vestri, rex inclyte, jussa secutus

Defero Theodulphus haec documenta libens;
Queis Patre seu Nato procedere Spiritus almus
Astruitur, legis hoc reboante tuba."
What he had been ordered to do, then,

was to from the Fathers
collect passages
on the Procession. His work, accord-

ingly, consists of citations from the writ-
ings of twelve Fathers —nine Latin and

three Greek. Alcuin's treatise — for such
it is considered to be from bearing his
name in a MS. given to the church of
Laon by one of its bishops named Dido,
who died A.D. 891 — has a dedicatory
letter prefixed to it,* confirming in prose
* Inter quos ego . . . vestrorum famulorum ex-

tremus . . . sancti Evangelii et beatorum Patrum
auctoritatem secutus, secundum vestrse sublimi-
tatis jussionem, conscripsi libellum.
all Theodulph had stated in verse,

that
but addressing Charlemagne besides as
^^
Augustus^ As Charlemagne was
crowned Emperor A.D. 800, and as Alcuin
died A.D. 804, this treatise to have been
by Alcuin, cannot have been written
earlier than the one, nor later than the
other, date. In any case both treatises
were written after the establishment of

the empire ; for " rex" in poetry, joined
"
with " imperii," and having " Augustus
for its pendant, cannot mean less. Their
reference to the Athanasian Creed might
almost seem to have been traced out for
them. Alcuin says in his first chapter :
" The blessed Athanasius, the most

reverend Bishop of the city of Alexandria,
then .... in the ^
Exposition* of the
Catholic faith,' which the illustrious doctor
* There genuine work of S. Athanasius

is a
entitled " Exposition
of Faith," and in his work
" Against the Heresy of Felix," c. 58, Alcuin
seems to cite this ; but his quotation is in reality
taken from the doubtful tract *'
De Incarn." as-
cribed to S. Athanasius. (Op. iv. 30. Ed. Ben.)
: :
himself composed, and which the uni-

versal Church professes, declares the Pro-
cession of the Holyfrom the Father
Spirit
and the Son in these words
" The Father is made of none, neither
created nor begotten. The Son is of the
Father alone, not made, nor created, but
begotten. The Holy Ghost is of the
Father and the Son, not made, nor created,
nor begotten, but proceeding."
Then, in bringing his work to a con-
clusion, once more
" For, as the blessed Athanasius, Bishop
of the city of Alexandria, testifies Such
:
^
as the Father is, such is the Son, and

such is the Holy Ghost,' etc. continuing
his quotation right through what he had
cited before, and ending with the verse,
which, of course, speaks for itself, as not
having been done without meaning. ^
He
therefore that njoill be saved musl thus
think of the Trinity y^
On reference to the work of Theo-
* Migne's Patrol, cv. 71.
: —
dulph, It may appear to have been done

with concert Theodulph, in
also : for
"
quoting from what he calls " the Creed
of S. Athanasius, to show that the Holy
Ghost proceeds from the Father and the
Son, begins where Alcuin had begun first,
and ends where he had left off last.*
But it is Ratramn, the monk of Corbey,
writing in the days of Archbishop Hinc-
mar, who best describes the gain its pub-
lication had been to the Latins. Having
designated it as " the treatise concerning
the faith which S. Athanasius published,
a7id proposed to all Catholics for accept-
ance^^ he continues
" The Latin bishops, therefore, highly
approving of the orthodox doctrine which
it and looking upon it as a
contained,
singular bulwark of strength against the
wicked Arian dogma -for they perceived
that it had been dravonfrom Scripture —
added to the symbol of the faith in
speaking of the Holy Ghost, '
Who pro-
'•'
Migne's Patrol, cv. 247.
ceedeth from the Father and the Son.'

Hence it is from those days, that is, from
Constantine, when the Council of the
318 Fathers met at Nicsea, down to our
own times, the Western Church has ever
held this faith ; not that the Catholic
Church of the Greeks has ever abandoned
it from unwillingness to part with the
true doctrine, as is declared in their

works. Still it is this faith which you
— the Greeks — are accusing now, moved
I know not by what levity, deceived I
know not by what error."

On which passage I remarked four
years ago " That in point of fact the
:
use of the Athanasian Creed for contro-

versial purposes originated with the
Greek question and the effect of it was
;
to set up a fictitious antiquity for Latin

doctrine, analogous to what was set up
through the pseudo-Decretals for Latin
discipline."*
With the evidence now before me I
* "Christendom's Divisions," ii. 430.

OF THE ATHANASIAN CREED. 25 I
can come to no other conclusion than that 7
this effect was deUberately planned by

Charlemagne, and planned for a twofold ^,
purpose : first, to justify the interpolated /
creed to the Pope, and convict the Greeks '
of error in rejecting it and secondly, to

;
j
substitute " the Catholic faith of S. Atha- ( V
nasius" in the West, as a standard of i
~^"
orthodoxy, for that of Nicaâ.
Charlemagne's aspirations were patent
enough. He
wanted to found a second
Roman Empire upon a durable basis. \
To effect this it was necessary that every I
remaining tie binding the West to depen- I
dence upon the East should be weakened

or dissolved. As he examined them care- .
fully, he found them all rotten and ready

to burst at a touch but one, namely, the
religious tie ; and even in the religious
tie was a flaw, which, by judicious
there
straining, might be compelled to give till
a rupture was efiêcted and this was the
:
interpolated Creed. He saw it was as

safe to be upheld by the West as to be
condemned by the East. On this he

lost no time in bringing pressure to bear,
but at first he was foiled. How was he

foiled ? Having appealed to the faith
of the First Nicene Council against the
Second, he had been answered by no less
an authority than the reigning Pope, who

proved him that the faith of both
to
Councils was the same who warned;
him also that to attack the Creed of the

Second was, in effect, to incur all the
penalties decreed against the smallest
departure from that Creed by the Fourth
Council. Any further appeal to the
Nicene faith,, consequently, was out of
the question, was dangerous, might be
fatal to the Creed of his choice. To
appeal to the Creed "of the Apostles"
on this point, again, was futile, as it was
the least explicit of But the die
any.
had been cast, and Rome must be won
at all costs. If Rome sided with the
Greeks on a question of religion, it
needed not his sagacity to foresee that
his Empire would be deprived of the

very prestige on which, for durable pur-
poses, he could rely most. Under these
circumstances, let us suppose that S.
Athanasius had really written the Creed
bearing his name, that by some mis-
chance ithad been buried in a corner
till then, and then unexpectedly come to
light and been placed in the hands of

Charlemagne. Could he have desired
anything better calculated to advance his
purpose Here was the greatest cham-
?
pion of Orthodoxy the Greek C hurch

had ever produced formally stating the
Procession according to the Latin view.
1£ he could not have this, a Creed which
S. Athanasius might have written, or
which people might be persuaded he had, /
/
was obviously the next best thing. And

this was precisely what Paulinus placed in
his hands. As I have said, there were
several personal reasons suggestive of the
name of Athanasius, under the circum-
stances, as worthy to be borne by Paulinus.
254 ^^^) ^1^5 ^^^ AUTHORSHIP
Others may have commended themselves

on intrinsic grounds. There vâs a
genuine work of S. Athanasius entitled
" Exposition of the Faith." And this is
one of the designations applied to the
Athanasian Creed by Alcuin. Again,
there was a work by Vigilius, Bishop of
Thapsus, on the Trinity, then circulating
as a work of S. Athanasius. It is quoted
as such, and in immediate connection

with the Athanasian Creed, by Theo-
dulph, to name no more. The similarity
between the Athanasian Creed and this
work has often been noticed : it is as if
one had suggested the other. Conse-

quently, when was called
the former
" The Faith of S. Athanasius," and the
latter supposed to be a work of his, each
would bear out the other in its fictitious

title.
All these considerations may have

helped to determine the naming of the
Athanasian Creed, by whomsoever sug-
gested. Admirably put together as it is,
its naming achieved its success. Had it
appeared as the Faith or Creed of

S. Augustine, no Greek would have
given it a second thought, or been at the
pains of accommodating Greek to it in
his own views. Accommodating it in
—
Greek for it found its way into Greek
at last, just as the forged donation of
Constantine was ultimately by the be-
wildered Greeks admitted into their
canon law — from the unscrupulousness
and assurance with which it was put
forward on the Latin side. We have
seen the stress laid upon its damnatory
clauses by the theologians of Charle-
magne. No sooner had the conquest of
Constantinople been achieved by the
Latinity which he founded, than it was,
by a strange fatality, pressed upon the
Greeks once more by the envoys of
Gregory IX., whose collection of the
Decretals recalls so many kindred for-
geries : and thistime in the old Church of
NicGea, as if in mockery of the " Nicene
;
faith" of former ages, to whose tra-
ditionary prerogatives had been opposedit
with so much success in the West. And

this was the use, and this the tale, which
the Popes encouraged of it then.* First,
the Latin doctrine was formally stated

next, was to be received under
it
anathema " Wherefore whoever believes

:
the Holy Ghost not to proceed from the

Son is in the way of perdition." Then
this is justified by the Creed which S.
Athanasius is stated to have composed in

Latin. Whence holy Athanasius, when
an exile in the West^ in the " Exposition
of the Faith ^^ which he setforth in Latin ^

says :
" The Holy Ghost is of the
. . .
Father and of the Son, not made, nor

begotten, but proceeding." Nor is this
all. A citation immediately follows from
' quote from the formal paper which the

I
Monks exhibited. Mansi, xxiii. 61-299, from

which I inadvertently inferred in " Christendom's
Divisions" ii. 430, that this Creed existed in Greek
then.
the genuhie " Exposition" of the same

Saint, which, the envoys are pleased to
admit, " he set forth in Greek," but
where he could not for a moment be
understood to say the same thing but for
the gloss put upon his genuine *work
by the counterfeit Creed, The puzzled
Greeks, of course, could only solve* the
difficulty by evading it. And such was
the prestige this secured for it by one
fiction after another that, at the distance
of nearly five hundred years from Charle-
magne, S. Thomas Aquinas is content to
appeal, in confirmation of the Latin
doctrine, to it alone. " The Holy
Ghost," he says, " has been thought
not to proceed from the Son."
Four authorities, including the Niceno-
Constantinopolitan Creed in its un-
adulterated shape, and three argu-
ments on the negative side follow. One
authority suffices, on the affirmative side,
to determine the question :
" Sed contra
'•'
See their reply, Mansi, xxiii. p. 307, et seq.
S
1
est quod dlcit Athanaslus in symbola

suo."* Such has been the success of a
false title. The two golden calves never
stood Jeroboam in better stead for vêan-
ing the ten tribes from Jerusalem, than
the fabricated origin of this and the
Apostles^ Creed stood Charlemagne for
weaning the West from " the Nicene
faith." Let policy be measured by
success alone, and this naming of the
Athanasian Creed was a masterpiece.
But what excuse can be made for men
devoted to God, like Alcuin, like Pauli-
nus himself, who could assist in propa-
gating what they must have known to
be a fraud and a lie ? They must have
known both of them, if not whose com-
position it was — for it may not have re-
ceived its last touch from either of them
— at least whose it was not. To have
called it merely " the faith of
Athana- S.
sius " need have implied no more than
that in their opinion it had been fairly

* Sum. Theol. I. 9. xxxvi. art. 2.
culled from his works. But to assent to

speak of it, like Alcuin, as having been
actually composed by him, only shows
how degradingly subservient the best of
men in those days were to a monarch
against whose falsifications of fact they
no more dared protest, than his offences
against morality reprove.
He was their " David ;" but though
he was a greater sinner than David in
many ways, they never credit him with
any of David's sins. He was their Pope;
they neither consulted nor deferred to
anybody besides him. As he commanded,
so they wrote; what they wrote, they
submitted to his correction ; and when he
bade them do this for themselves, they
protested itwould have been far better
done by him.''' " For one thousand
=*'
Alcuin, Ep. ci. ed. Migne. " Gratias agimus
venerand^ pietati vestras quod libellum vestrae
jussionis prasceptum, vobis directum, auribus
sapientiae vestras recitari fecistis ; et quod notare
corrigendum,
jussistis errata illius, et remisistis ad
quamvis a vobis melius emendare potuisset quia :
S 2
;
26o AGE, AIM, AND AUTHORSHIP
I years," as I stated the fact elsewhere,

" the Latin Church has been committed,
through them, to the theological ipse
sJv>/y*
dixit of a secular autocrat, as lax in prac-
tice asHenry VIII. on divorce and mar-
riage as sanguinary, when it suited his
:
purpose, as Eccelin da Romano, son-in-

law of Frederic IL, great and in intellect
great in arms, but unscrupulous and im-
patient of any control short of his own
will in both."* If we should say that the
damnatory clauses of the Athanasian Creed
. were dictated by him originally, or in-
serted with his own hand in revising
it, we should probably not be far wrong.
Nothing was published by his gravest
theologians without his imprimatur
and his own words to the bishops of
Spain in epitomising " the Catholic
faith " for their edification are : " This
alterlus judicium in quolibet opere plus saepissime
valet quam proprii auctoris." The qualification
in this last sentence is wanting elsewhere. He
is here speaking of his work against Felix.
* ''Christendom's Divisions," ii. 548.
1:
OF THE ATHAN ASIAN CREED. 26
orthodox handed down by the

faith
Apostles its teachers, and by the universal
Church preserved, we for our part and
abihty profess to maintain and preach
everywhere entire: seeing that in any
which the Church has always
besides this,
from the beginning peacefully and unani-
mously kept, there is no salvation ;" ^
or, as he puts it in the Caroline Books,
affirmatively :
" This is the true faith
this profession we hold and maintain
he who keeps this unconfused and un-
defiled will have eternal salvation." f In
both cases he is speaking, not of the
creeds, but of a dogmatic summary drawn
up by himself of what he thought every-
body bound to believe pronouncing on ;
some points where the creeds were re-

served, and defining some that had never
formed part of any creed at all. And
this tone he forced upon or encouraged
in others. Reference was made some
pages ago to a formula which the reign-
* Mansi, xiii. 900. f iii. i.
ing Pope, Leo III. submitted to him

before sending into the East. I pointed
out that it contained stronger expressions
in favour of the Latin view of the Pro-
cession than are to be found in the extant
writings of any Pope for the next four
hundred years and that it ends with a
;
damnatory clause Ukewise " Him that:
beUeves not according to this faith, the

holy Catholic and Apostolic Church con-
demns." As Leo had accepted a synodical
letter from the Patriarch of Constanti-
nople, in which the Greek view of the
Procession is laid down only two years
before, and as he that same year also
peremptorily declined authorising the in-
sertion of the " Filioque " into the Creed,
if he penned those sentences on
really
the Procession, he cannot surely be sup-
posed to have penned the anathema, with
which his letter at present stands credited.
But the reasons against crediting Paulinus
with the damnatory clauses of the Atha-
nasian Creed are still more cogent.
In general, no doubt, the Athanasian

Creed is a compilation, as I have intimated
already, and shall substantiate in detail
further on : but there are portions of it
which fit Paulinus so well, that in fact

they could be attributed to nobody with
more reason.
I. Of these the verse relating to the
Procession of the Holy Ghost is most
conspicuous. It is literally moderation
itself. Few advocates of the Latin doc-
trines would have been content to stop f
where it stops few Greeks, as a con-

;
|
tributor to Macmillan observed four |
years ago,* would have declined going

as far. The Holy Ghost is described as
" of the Father and of the Son," first — j
the preposition used being ^, not ex : and

then " neither made, nor created, nor be-
gotten, but proceeding ? " The copula,
rigidly supplied in the two previous verses,
is altogether wanting in this. The words
may imply, but they notably stop short
* For Nov., p. 24.
—
of asserting, that " the Holy Ghost pro-

ceeds from the Son " in the Latin sense
" ex Patre FiHoque procedit."
An explanation of this studied modera-
tion is as plainly wanting, as it is plainly
supplied in the address of Paulinus to the
Synod of Friuli, just one year after Pope
Adrian had vindicated the faith of the
Seventh Council against Charlemagne, A.D.
796. Part of what I am about to quote
from this address has been anticipated.
Nobody can read it as a whole without
feeling that the speaker is acting the part
of apologist for somebody throughout who
had gone too far, had been called to
account, and reproved. " Far be it from
us," he says, " and from every faithful
hearty either to compose or teach a different
faith or creed or differently from what
:
they enjoined." He is quoting the very

Canon which the Pope bade his master
beware of violating. There had been no
violation, he contends, of this canon when
the " Filioque " was inserted. Nobody
:
blamed the Constantinopolitan Fathers

for having enlarged the Creed of Nicaea.
The words " and from the Son," had
been added on similar grounds to their
creed. When, and by whose authority
they were added, and against what
heretics, he omits to state : and this he
cannot conceal is his weak point. Per-
plexed with his subject, he at length
bursts forth as already stated in the strain
of compromise before quoted :
" How
Catholic those Fathers who grounded
in faithunwavering have confessed the
Holy Spirit to proceed from the Father
how glorious those likewise, who have
confessed Him to proceed from the Son
as well."*
He who said that, unquestionably
would have been not the least likely to
* Compare with this the Conf. of Faith ascribed

to Alcuin, iii. arguing in favour of
22, where, after
the Latin view, he proceeds " Et ideo non alia,
:
non diversd, sed una eddemque fide, credo et in

Spiritum Sanctum, Dominum et vivificantem,
Qui ex Patre Filioque procedit," etc.
"
have written this :

" The Holy Ghost,
of the Father and the Son : not made, nor
;
created, nor begotten, but proceeding
yet would have been the least likely to
have added " He, therefore, that will be
:
saved^ must thus think of the Trinity.'*

Granting accordingly that Paulinus com-
posed the first, who could have composed
the second ? and Theodulph,
Alcuin
writing by order of Charlemagne, both
terminate their citations from the Atha-
nasian Creed with this verse, as I have
remarked already the Caroline Books
:
themselves say " This is the true faith

:
... he who keeps this unconfused and

"
undefiled will have eternal salvation :
which amounts practically to the same

thing. On the other hand, Charlemagne
never once quotes the Athanasian Creed
himself.
How is all this to be explained ? The
teaching of the Athanasian Creed on the
Procession was too moderate for Charle-
magne : yet, such as it was, it may have
seemed calculated to answer his purpose

better than any thing more pronounced.
He let it stand then, on the principle of
utilising the thin edge of the wedge.
He let it stand yet so as to put out-
side the pale of salvation everybody who
believed less —and hence supplemented it
with words of his own to that effect.

As it was not strong enough doctrine
for him, he never appealed to it himself:
but its very moderation might convince
the Pope : and this, asserted under pain
of salvation, confound the Greeks. His
monks from Mount Olives, accordingly,
were instructed to refer to it in excusing
themselves to the one ; his theologians to
press it against the others with stress laid
on the particular clause most likely to

them into submission.
frighten
Whatever the reader may think of this
r explanation, the almost verbal identity
between the passage lately quoted from
the Caroline Books, and the central of
the damnatory clauses in the Athanasian
Creed is a simple fact ; central, I say, to

distinguish from two more standing
it
at the beginning and end making three ;
in all. Similarly, that which stands at

the end " This is the Catholic faith,
:
which except a man believe faithfully

and firmly he cannot be saved," cannot
but recall what Charlemagne, writing
to the Bishops of Spain, had said of
his own summary " This orthodox
:
faith .... we profess to maintain and

preach everywhere entire, seeing that
there is no salvation in any besides it."
What is, as it were, prefixed to the
Creed, was a general axiom of those days
founded on the verse which says " With-
out faith " —which —everybody thought
meant dogma then " it is impossible
to please God." Its specific application
to the dogmatism which follows is riveted

by the other two.
The teaching of the Athanasian Creed,
then, on the Procession apart from those
damnatory clauses at the middle and end,
I contend goes far to fix it upon Paulinus,

the moment his name is mentioned in
connexion with it, and his history told.
2. Nor can I think my next instance

less cogent, provided our previous associa-
tions are dismissed in examining it. From
constantly repeating the Athanasian Creed,
we have got the doctrine engrained into j
us that " all men will rise with their own

bodies ; " but there was a time when this \
was explicitly taught nowhere but in the •;
Aquileian Church. " Ecclesia nostra," 1
says Rufinus, " quse quod a cseteris
traditur, '
carnis resurrectionem :
' uno
addito pronomine tradidit, '
hujus carnis
resurrectionem." ' * Anybody who will
be at the pains of comparing the various
professions and dogmatic summaries extant
previous to the ninth century, will find
that wherever this doctrine is expressed^
it can be traced more or less directly to
the Creed of Aquileia. This fact, con-
sequently, would go far to connect the
* § 43.
author of the Athanasian Creed with that

Church in some way.
3. One of the longest and most in-
volved verses of the Athanasian Creed is
the following — in our English version it
forms two :
" For like as we are com-
pelled by the Christian verity to acknow-
ledge every Person by Himself to be God
and Lord, so we are forbidden by the
Catholic religion to say, there be three
Gods or three Lords."
The matter of this is, doubtless, to be
found in S. Augustine : but Waterland's
parallels* fail him here completely for
the turjt of the sentence^ which is just
what is supplied in the thirteenth chapter

of the first book of his work against
Felix by Paulinus himself, in arguing
from the Trinity to the Incarnation.

" For just as in the Mystery of the
Holy Trinity, by the distinction of
Three Persons, and the inseparable
majesty of one and the same glorious
- Hist., p. 234.
1
Essence, one God is believed on by us,
not three : so, in the dispensation of the

great and holy sacrament of the Mediator
of God and man, the Man Christ Jesus,
by the real distinction of two Natures, and
profession of the truth of one Person, the
rule of Apostolic faith at once prompts
and incites us to believe sincerely with
the heart unto righteousness, and to con-
fess healthfully with the mouth unto sal-
vation, not Two Sons, Two Gods, or

Two Christs, but One and the same
Christ Jesus, of either, and in either
Nature, True and Only-begotten
the
Son of God, the True and Almighty
God."
4. This passage, for matter again, might
have been quoted for another purpose. It
occurs, as has been said, in a work against

Adoptionism ; it, therefore, connects the
author of the Creed with the author ot
this treatise, by showing that Adoptionism
is specifically condemned in the Creed.
:
Compare this passage, for instance, with

the following verse
"Who, although He be God and
Man, yet He is not two, but one
Christ.
"One: not by conversion of the God-
head into Flesh, but by taking of the
manhood into God.
" One altogether : not by confusion of
Substance, but by unity of Person." . . .
Putting the question of their authorship

out of sight, both cannot but have been
directed against the same error. Water-
land, from connecting these verses with
the older heresies of Nestorius and
Eutyches, instead of their revival, such
as it was, by Felix, is hopelessly puzzled
to decide when, and by whom, and with
what object this Creed could have been
written.*
I sum up what I venture to think
has been established on each of these
points: .
* Hist., c. vii.
I. Its age and authorship have been
/
established from hence — A.D. 800 Alcuin
compliments Paulinus in a glowing letter
addressed to him on having supplied a

great need by a recent work of his, which
is thereupon described in terms hardly
capable of being improved upon had he
been describing this Creed.
Within a year of that time a work

bearing a name by which this Creed
was afterwards known for centuries is,
by Alcuin's master, ordered to serve
the very purpose which Alcuin had
declared this work of Paulinus ad-
mirably fitted to serve so recently, and to
which he had been directing his master's
attention for some time before. Alcuin
himself cites this Creed, a year later, for the
first and only time in his life, dying the
year following. It is cited freely by others
thenceforward, never having been cited in
any document earlier than A.D. 800. This,
indeed, has to be further proved. The
Creed itself contains strong grounds for
T
fixing Its authorship upon PauUnus, and

nothing to the contrary.
2. The object embodied in it has been
shown to be twofold, by distinguishing
between its compiler and publisher.
Paulinus, in compiling it, simply meant
to supply what had been so long discussed,
but never achieved : a dogmatic com-
pendium of the Catholic faith in oppo-
sition to the errors then prevalent, or
supposed to be prevalent, over and above
the Creeds. Charlemagne, in publishing
it, had another purpose besides this in
view, which determined its title — a title
probably suggested to him, in the first
instance, by its being a work by Paulinus.

This other purpose is revealed not in its
title only, but in the uses to which he

turned it.
First of all, he caused it to be quoted

simultaneously, both against the Greeks,
and to the Pope, with the object of vin-
dicating the ^^ Fill que'''* which King
Reccared had inserted in the Niceno-
Constantinopolitan Creed, and which he,

for reasons best known to himself, had
taken under his special patronage. Next,
he decreed that " the faith of S. Athana^
sius" —namely, this Creed —should be
learnt by heart everywhere by his clergy.
The significance of this act is strikingly
brought out by contrast. His father
Pepin, following all other precedents else-
where till then, decreed that the " Nicene
faith " should be preached throughout
his whole realm. Charlemagne, from
having quarrelled with the Second Nicene
Council, and discovered that it was his
own creed really which was in fault,
abstained from ever referring to "the

Nicene faith " in those capitularies which
he published as King, and overtly substi-
tuted for it " the faith of S. Athanasius" in
those which he published as Emperor.
He thus adopted " the faith of S. Atha-
nasius" as his standard of orthodoxy.
In this he was followed slowly but surely
by the Popes, who received it at his
T 2
bidding into their Breviary, and used It
against the Greeks with a shrewdness

which in this case wâs not their own;
and by the schoolmen also, who saw in
it their best argument for the Latin doc-
trines, both alike testifying to the surpass-

ing foresight and sagacity with which a
document so framed had been so called
and utilised. This, then, is the solution
> of the mystery that has so long enveloped
the Athanasian Creed. It was at once
the expression of Latin dogmatism, and
the lever of Latin despotism : a symbol
of the impending subjugation of the
Church of Christ, both in thought and
act, to a spirit which was neither of
Jerusalem, nor yet of Greece, but of
Rome —of Rome first pagan, and then
Christian. Every time we recite the
Athanasian Creed, it is reason not Scrip-
vr-'X^
"*
ture that speaks Charlemagne not Atha- ^
:
nasius that expounds a faith deliberately

:
set up in opposition to the faith of Nicasa

and Constantinople that is professed. All
this is incontrovertible, unless the facts
which have been adduced are not facts.

In discussing its structure, we shall be
brought face to face with the sole ground
for challenging them : namely, that of its
pre-existence.
{ ^78 )
CHAPTER V.
THE ATHANASIAN CREED A COMPILATION^

NOT AN ORIGINAL WORK.
The detection of the spuriousness of its
title was not, of course, sufficient in itself

to establish the comparatively late origin
of the Athanasian Creed ; and its intrinsic
merits as a composition, or a conservative

feeling in general, may have predisposed
many to stop short of that, and to wel-
come testimonies to its antiquity from
whatsoever quarter without cross-examin-
ing them. Such testimonies range them-
selves under three heads — i. External
testimonies in which it is named ; or,
2. Manuscripts in w^hich it is transcribed,

as such; and, 3. Passages cited from it
in appearance, but without naming it, in

other works.
THE ATHAN ASIAN CREED, ETC. 279
I shall dispose of the two former of

these very summarily. First, they are
discredited in general, and one and all
equally, by the threefold fact that it is

nowhere cited by Alcuin and his contem-
poraries before A.D. 800 that he himself
:
hailed the appearance of just such a work

in that year by the most celebrated of his
friends as a public boon and that from;
A.D. 800 onwards not only was the Atha-

nasian Creed cited by him and by others
as such, but it was turned to the very
purpose, which on his own showing he
knew of no work at all calculated to
serve, previously to perusing that of his
friend. Alcuin, if the expression may be
allowed, literally let the cat out of the
bag in disclosing this.
Secondly, there is no MS. of it or testi-
mony to it before then extant that can be
relied on : in short, themore remote the
date assigned to them, the more delusive
they have been found. Even so, the
earliest testimony still cited has never been
28o THE ATHANASIAN CREED
supposed earlier than the end of the sixth

century. Here again I regret having to
find fault, in the interest of students, with
Professor Heurtley's editorship ; and com-
plain of there being so much to mislead
them work especially planned for
in a
their benefit. One of the tracts reprinted
by him is a commentary on the Athana-
sian Creed, with this heading :
" Venantii
Honorii Fortunati, Pictavensis Episcopi,
fidei Catholicse Expositio?"* And this
is his introduction to it :
" The tract of
Venantius Fortunatus is a commentary
on the Athanasian Creed ; and it supplies
the earliest external testimony to the date
of that formulary. Venantius was ....
still living in the year 600. His com-
mentary may be dated at about the year
57°"t
So far as these remarks are concerned,
the Professor is merely repeating Water-
land, and Waterland:}: Muratori ; but his
'^ **
De Fide et S." p. 153. f Ibid. p. 40.
I C, iii. p. 60 ; Comp. 293, et seq.

1:
NOT AN ORIGINAL WORK. 28
heading is in advance of both, and of all
others. In the came to

first MS. that
light containing it this commentary was
found without any heading at all, and
was so printed by Zaccaria.* Muratori
discovered it in another with this heading
" Expositio fidei Catholicse Fortunati."f
Waterland, in another, with this :
" Ex-
positio in fide Catholica." And no other
transcript of it, to the best of my belief,
has since been found. If so, what justi-
fication can the Professor offer of his neiv

heading ? Should he not first have satis-
fied himself that Muratori was right in

singling the well-known Bishop of Poitiers
out of all the many Fortunatuses that
figure in his collection of Italian records
as the Fortunatus of this commentary.
Certainly, the one reason which seems to
have weighed with him is not convincing*
The MS. containing it, and attributing it
to a Fortunatus, contained another tract,
* Excurs. Lit., p. 507.
f Anec. ii. 212, et seq.

282 THE ATHANASIAN CREED
entitled " Exposition of the Creed by

Fortunatus the Presbyter," which Ex-
position proved identical with that of the
Bishop of Poitiers, occurring in the
eleventh book of his Miscellanies. This
tract has been noticed in a former chapter.
But Muratori should have reflected that
there is nothing in either the Miscellanies
or any known work of the Bishop of
Poitiers indicating his acquaintance with
the Athanasian Creed, let alone this com-
mentary ; moreover, that his own MS.
contained two more commentaries on the
Athanasian Creed besides this, one of
them with the same heading, minus the
word " Fortunati," which Waterland's
MS. omits too further, that the word
;
" Fortunati," strictly construed, would

make Fortunatus author of the Creed,
and not its commentator, as he himself
admits; and, lastly, that this commentary
contains several extracts from Alcuin.
Waterland, from his MS. omitting these,
was put on his guard, and bracketted
them as interpolations. Who shall say

they were not quotations ? The tract is
made up of extracts all through. And it
so happens that there was a rather

energetic Fortunatus, Patriarch of Grado,
and second of that name, who was
employed by the son and successor of
Charlemagne to negotiate with the East,
A.D. 824, and died afterwards in France.*
Who more likely to have occupied him-
self with the Athanasian Creed, and
quoted Alcuin, and been transcribed, it
he left anything behind him in writing,
by French hands ? At any rate, the
most recent editors of the works of the
Bishop of Poitiers have decided upon in-
ternal evidence, as well they might, that
this commentary can be none of his.f
* *'Vir inquieti animi," says Pagi, (ad Baron.

A.D. 824, n. g,) " qui tamen multis in rebus laudem
meruit, ut videre est apud Sigon. Lib. iv., de
Regn. Ital. et Ughell. Tom. v. Ital. Sac. in
Patriarch. Grad."
f "Auctores Hist. Lit. Franc, inficiantur illam
Expositionem nostri Fortunati fetum esse quorum :
"
284 THE ATHANASIAK CREED
Its author may have stolen from the

author of the beautiful hymns ''
Ave
Maris Stella" and " Vexilla Regis
Prodeunt," as from others; but,
vêll as
to judge from this specimen, and in the
absence of any more direct proof, he was
clearly not that Fortunatus.
Passing by the now-acknov^ledged
spurious letter of S. Isidore to Duke
Claud, which imposed on Bishop Pear-
son,* but which, by referring to the
Athanasian Creed in the same breath
with the which it
strife asserts to have
been then raging on the Procession, tells

us in so many words why it should have
been antedated by two centuries, and
assigned to S. Isidore we come to the:
sententias ut meam adjungam facit stylus," etc.

Michael Angelo Luchi ad Venant. Fort. ap. Migne,
Patrol. Ixxxviii. 586.
* "As Creed attributed to S. Athanasius,
in the
which though we cannot say was his, yet we know

was extant about the year 600, by the Epistle of
Isidorus Hispalensis, ad Claudium Ducem.'
*
On the Creeds, ii. 193, Oxford Ed.

;
last remaining of the stock-passages

hitherto relied on : a canon of Autun, as
it has been called, which runs thus :
" That any presbyter, deacon, sub-

deacon, or clerk not reciting the Creed
which the Apostles by inspiration of the
Holy Ghost delivered, and the Faith
of the holy prelate Athanasius, satis-
factorily, be condemned by the bishop."

This canon has been assigned to a
Synod of Autun, said to have been held
A.D. 640, under S. Leodegar. Assigned
but on what grounds Simply that it ?
was discovered two centuries and a half

ago by Sirmondus, in a collection of
canons at the Abbey of Benignus in
S.
Dijon,^'= under this heading, " Canones
Augustodunenses Era I." What this
heading may mean is one thing; and
what credit may be due to this collection
another. To judge of the latter cor-
rectly, till it has been printed entire, or
impartially described by a competent
* Concil. Gall. i. 507.
—
critic, is out of the question. All the

notice given of it by Sirmondus is confined
to this canon. A collection of the same
kind has come to light more recently,
and been printed in Paris, but in part
only, named, after the owner or discoverer
of the MS. containing it, the Herovall
Collection." Morinus appears to have
seen this at Angers, about the time v^hen
Sirmondus may have been making extracts
from the other at Dijon ; and Sirmondus,
in the course of his researches, to have
seen both. From the single remark he
volunteers on the subject, we are left to
infer that they were duplicate copies
and not the only copies that he had seen
either —
of the same collection.f But he
* Reprinted from Petit in Migne's Patrol.
xcix. ggi. Because M. Petit printed this collec-
tion in the same volume with Archbishop Theo-
dore's Penitentiale, Professor Brewer, by a strange
oversight, speaks of this canon as in the Peniten-
tiale. Athanasian Creed, p. 5, note.
f Concil. Gall. i. 506 in his note, p. 620, he
;
quotes, " Consensio domini Leodegari episcopi

Augustodunensis," as inscribed in the last place
cannot have examined them with much

care. Fortunately, we have the means
of examining the Herovall collection for
ourselves, so far as it has been printed.
M. Petit, its editor, as I learn through
Abbe Migne, whose Patrology contains
it, infers its antiquity from the absence of
any reference in it to the False Decretals.
As it could not well have referred to them
had it been compiled only the year before
their publication, no higher antiquity than
the latter half of the ninth century can
be claimed for any part of it on that
score ; while by appealing to the decrees
of two legendary synods under Popes
Gelasius and Silvester, one part of it
directly negatives its own antiquity

beyond the earlier half. Again, we have
two lists of canons given at the beginning
and end of this collection, which by no
of several ^'
codices," including those of Angers and
Dijon. As the reading is different in the Herovall
Collection, he probably quoting from that of

is
Dijon. Of its import he offers no intelligible ex-

planation whatever.
8
means square with each other.* The

one said to be prefixed to it is the longer
and later of the two, and contains several
references
—
" Canones Romanorum," for
instance — not found in the other. By its
own must have been made
confession it
subsequently to the pontificate of Gre-

gory III., or A.D. 741, whose decrees
it includes. In both, however, with a
single exception, the style throughout is
the same, and the number of bishops sup-

posed to have been present at each of the
synods whose canons are cited, is carefully
specified e,g. " the Nicene canons of 3 1
:
bishops," and so forth. The single excep-

tion occurs last of on the longer list, and
all
runs thus :
" Canones Angus 1 dun en ses
sancti Leodegari episcopir Now, it
so happens that there never was but

one canon of Autun supposed to be cited
in this collection at all, namely, the canon
in question ; and with it the first chapter
'^'
Both printed in p. 1076, the longer one in a
note.
;
of this collection begins. On the other

hand, there is no mention of any canons
of Autun whatever in the shorter list
but what it ends with is " Consensio et :
confirmatio Leodegari episcopi." What

can this possibly mean ? It means un-
questionably that this collection was, in
its original shape^ framed during the life-
time ot Bishop Leodegar —when he would

not, of course, be styled " saint," and re-
ceived his approval and confirmation.
That additions were made to it subse-
quently to his death is attested by the
longer where he is styled " saint."
list,
No canons of Autun were named in the

shorter list, because this collection origin- -1.
ally contained none : though Autun, in

one sense, appropriated all the others, on
their being confirmed there. When the
canon in question was inserted, it was
placed at the head of the collection^ and
being placed there was designated,
" Canon Augustodunensis sera I.," as
being first of a collection confirmed by
u
—
the saint and former bishop of that

See. The entry with which the new
list of contents closed, " Canones Augus-
todunenses sancti Leodegari episcopi,"
was conceived in the same spirit. The
African named by
canons had been
Dionysius Exignus, " canons of the Synod
of the Africans at Carthage:* the fact being
that they had been framed at eighteen or
more different synods, but were subse-

quently collected and confirmed at one
that of Carthage, a.d. 419. Individual
canons, on the same principle, were not
anfrequently cited as canons of Carthage,
though they had been framed at Hippo.
Why the interpolator chose the first place
for the canon in question is explained
easily. The first chapter of this collection
is entitled " De fide et symbolo " and ;
the next canon quoted in it is that of the

Third Council of Toledo prescribing the
-'•'
<< Which enacted" —he continues, using the

singular number — '*
138 Canons." In his preface
he speaks of it as '*
Africanum Concilium."
1
recital Inchurch of the Niceno-Constan-

tinopolitan Creed, " according to the form
of the Eastern churches." I have called
attention already to the marked preference
given in the capitularies of Charlemagne
to the Apostles' and Athanasian Creeds
over the Nicene. Canons enjoining their
use would accordingly, by those who
obeyed him, have precedence given them
over canons enjoining its use. This cir-
cumstance serves of itself to indicate both

the origin and age of the canon. It was
one, doubtless, of the many canons framed
in the ninth century, whether at Autun
or elsewhere, to give effect to the "General
Capitulary," published a.d. 802, where j^^J, ^^V.^"^'
the learning by heart of the " Catholic yJx /t^^ ^
faith of S. Athanasius,'' is as we have ^^^tL^S^'c»^^Qf.u^
seen, first enjoined. To assign an earlier ^ - ^^^^ -
date to this canon, would be to suppose

that what this capitulary prescribed had
been law in France long before, and that
Alcuin Tours was ignorant of what
at
€very clerk at Autun had not so long
u 2
292 THE ATH AN ASIAN CREED
since been in the habit of learning by

heart.
One word, in conclusion, on the term
" asra." To our ears it may sound
familiar enough : but, as is well-known,
ithad a barbarous origin, having come
}
out first in Spain, and marked a basis of
! computation then in use there, but which
\ never was current out of Spain. Its
meaning in these remote times, therefore,

should not be too hastily assumed.
" ^ra," for instance, some have taken
for granted, is here equivalent to canon or
number one. This it may be now and
then, where the reckonings in and out of
Spain happen to coincide but who can :
assume their agreement in all cases before-

hand ? Taking this collection as a
specimen, we have '^
Canon Toletanus
acra 2 — " and the canon referred to,
doubtless, is canon 2 — not, however, of

every Council of Toledo in succession,
but of the Third of those Councils only.
Further on, we have " Canon Aurelian-
ensis aera i," for " Concil.what is really

Aurelian. iii. can. i " and again, " Canon ;
Arausicanus asra 28," for what is " Concil.

Araus. i. can. 29 "
:
similarly, " Canon
Araus. sera 24," for " Concil. Araus. i. can.
25 :
" " Canon Aurelian. asra 4," for
"Concil. Aurel. and "Canon Aurel. iv.
iii.:"
asra 9'' for Concil Aurel. v. can. 1 2." There
was a method in use likewise, mentioned

by S. Isidore, for taking account of the
parallel where
passages of the Gospels,
canons and asras figured, and where the
obscurity that enshrouds their meaning
ought to deter everybody from reckoning
upon it as certain in other cases.*
Etym. vi. 15. '' De canonlbus Evangeliorum."
'''
His words are " Sunt canones numero decern

: ;
quorum primus continet numerus in quibus quatuor

(Evangelistas) eadem dixerunt, etc. quorum . . .
expositio haec est. Per singulos

Evangelistas
numerus quidam capitulis affixus adjacet, quibus
numeris subdita est^ra quaedam minio notata,
quae indicat in quoto canone positus sit numerus
cui subjecta est sera. Verbi gratia : si est cera
prima, in primo canone : si secunda, in secundo : si
tertia in tertio : et sic per ordinem usque ad deci-

mum perveniens.". . . .
294 THE ATH AN ASIAN CREED
In quitting these testimonies, let me

append a noteworthy passage from Water-
land illustrating a connection which I
fully agree with him exists between the
first and third.
"This comment of Fortunatus," he

says, " is a great confirmation of what
hath been above cited from the Council
of Autun; for if the Creed was noted
enough comment upon it so
to deserve a
early as the year 570, no wonder we find
it strongly recommended by that Council
in the year 670, a hundred years after.
And it is observable that as that Council

recommends the Apostolical and Atha-
nasian Creeds^ ^without saying a ivord
of the Nicene^ so Fortunatus, before them,
comments upon those two only, taking no
notice of the third."
Had Waterland only noticed the sub-
stitution of the faith of S, Athanasius
and of the Apostles^ for the Nicene, to
which I have called attention, in the
Caroline Capitularies, his own concluding
INOT AN ORIGINAL WORK. 295
observation would have inspired him

with truer notions of both the one and
the other.
There is one more document that I
will notice, though it is rarely put for-

ward. mean the profession said to have
I
been made by Denebert Bishop of Wor-

cester, on his consecration, A.D. 799, to
Archbishop Athelard ; which, as Water-
land says, "contains," but without naming
it, " a considerable part of the Athanasian
Creed,"* viz., from the commencement to
the verse, " So that in all things, as is
aforesaid, the Trinity in Unity, and the

;"
Unity in Trinity, is to be worshipped
stopping notably short of the damnatory
clause which follows. This is not diffi-
cult to explain. Hearne, whose collec-

tion contains it, supplies a number of
similar professions by bishops in England
of the same date ; but of these there is
not one containing anything at all similar

to that of Bishop Denebert; though
* Ibid. p. 157.
several other bishops speak of having

learnt their professions equally from the
same source, viz., the teaching of their
predecessors.* The uniqueness of his
profession therefore consists in his quota-
tion. Who had put it into his mouth ?
Why not Alcuin ? Alcuin had many

disciples in England, of whom Denebert
may have been one ; was always corre-
sponding with them ; and would be sure
them the earliest
to give intelligence of a
new work by Paulinus. W hen he wrote
to express his admiration of it to its
author, had not been named perhaps

it
—
contained no damnatory clauses at all,
but the first. And Alcuin may have
simultaneously quoted the first half of it
as a specimen to Denebert, whose conse-

cration was impending — for the dates in
each case are too close, without either
'•'
E.g. a bishop of Hereford says :
" Insuper
etiam orthodoxam, Catholicam, Apostolicamque
et
fidem, sicut ab illis didici, paucis verbis exponam,"
which is word for word what Denebert says of his.
Text. Roff. p. 270. Comp. p. 251.
being fixable to a year, to present any

difficulty^ — and Denebert have quoted it
to his Primate. In this case it would

seem to have been first used, for public
purposes, in England, but in part ofily^
and 7iot under a forged name.

The witness of MSS. to the antiquity
of the Athanasian Creed has been both
over-rated and over-stated. Negative
proof is the only proof really supplied by
MSS. MSS. may prove that they them-
selves cannot be older than a given period :
they can never prove themselves as old

the possibility, or probability, greater or
less, that they may be as old, is as much
as can ever be deduced from them on the
constructive side. Take, for instance, the
Lombardic and the Anglo-Saxon charac-
'•'
Alcuin's letter, for instance, may have been
written a year sooner ; or Denebert's consecration
a year later. Denebert was among the subscribers
to the Synod of Cloveshoe, a.d. 803, and Athelard's
decree of the same year; (Wilkins, i. 167-8;) but
not to the Synod of Baccauceld, a.d. 798. No
intermediate subscriptions have been preserved.
ters, on which stress is apt to be laid in

this instance. The use of the Lombardic
would not in any case prove a MS. older
than the sixth nor the Anglo-Saxon than
the seventh century. But the Anglo-Saxon
continued to be written after the Con-
quest for some time ; and the Lombardic
must have been swing one hundred
in full
years earlier. " We Lombards," said
Liutprand, Bishop of Cremona, to the
Emperor of Constantinople, a.d. 968,
''
disdain to be called Romans ; so much
so, that Roman is the bitterest term of
'
'
reproach that we can apply to our enemies:

under the word Roman we comprehend
' '
all that is ignoble, craven, miserly, de-

generate, false, vicious." * When so much
of the Lombardic was unextin- spirit
guished, it is not likely the Lombardic

character even in ordinary writing had
fallen into disuse. Take, again, the hand-
writings of the reigns of Edward I. and
Queen Elizabeth respectively, which are
* Ap. Baron, a.d. 968, n. 23.
within everybody's reach. A MS. of the

first kind could not be set down older than
the thirteenth century ; nor of the second
kind than the sixteenth. But both styles
prevailed for upwards of a century ; and

either could, of course, be imitated at any
time subsequently to its own, where
there was a reason for using it. Pre-
viously to the introduction of printing,
there would naturally be more reason, as
well as greater facility, for imitation.
Volumes were not so easily multiplied,
but that everybody was bent on utilising
every blank leaf in those he possessed
already ; while, most of these being works
of art, taste alone would dictate that there
should be no great discrepancy noticeable
between the performances of the later and
the earlier scribe. This, again, when
everybody who could write at all, was a
scribe by profession, would not be so
difficult to ensure as now — caligraphy
being then studied in all its different styles
with as much interest as architecture.
To apply these remarks to the earliest
MSS. exhibiting copies of the Athanasian

Creed : Lombardic
neither the use of the
nor of the Anglo-Saxon characters would
of itself prove them earlier than the tenth
or eleventh centuries, though it would
prove them later than the sixth or seventh,
and would not be inconsistent with their
being of any date between the one and
the other. Most, again, of the MSS. in
question are Psalters, which were complete
in themselves, and not at first intended to
include more. Hymns and Canticles
obtained admission in them as they were
composed, and became popular, were
taken into the Service, or both : the
Athanasian Creed among them, and in
general placed last. Sometimes they
formed a separate appendix; sometimes
were written on parchment of a different
quality from what had gone before some- ;
times showed a different style of hand-

writing, obviously later. If, occasionally,
they were written on identical membranes,

and in the same handwriting with the

rest of the volume, careful inspection of
the Calendar or of the Litanies would,
in most eases, alone suffice to prevent any
conclusion being drawn from such uni-
formity : since it would have to be ex-
tended to the confessedly later insertions

in these, no less. So much for the MSS.
themselves. On the other hand, if we
turn to accounts given of them at various

times by the learned men who have
examined them, we are confronted with
numerous instances in which their anti-
quity has been overstated only to be
abandoned on closer investigation, and
not one where it has ever been placed
beyond doubt. " The oldest we have
heard of,'' says Waterland, " is one
mentioned by Archbishop Ussher, which
he had seen in the Cotton Library, and
which he judged to come up to the age
of Gregory the Great." But Waterland
himself disposed of this summarily by
observing " that there is not at this day
in the Cotton Library any such MS.

copy of the Athanasian Creed, nor indeed
any Latin Psalter, that can come up to
the age of Gregory, or near it :"* a re-
mark said to be as true now as then.

Waterland appeals with more confidence
to two MSS. vouched for by a French
divine named Antelmi, one called the
Treves MS., and another purporting to
have been copied from it in the Colbertine
Collection.But he again assigns them
a date two hundred years later than
M. Antelmi. Besides, he has forgotten
to notice what Montfaucon told Muratori
personally, viz., that he thought neither
MS. earlier than the reign of Charle-
magne.f The character of the Treves
MS. is Lombardic of that in the Colber-
;
tine Collection Anglo-Saxon and the ;
latter, from its Anglo-Saxon character

alone, Montfaucon would ascribe to the
eighth century. But when Muratori,
* Crit. Hist., c. iv.
t Murat. Anec. ii. 224.

NOT AN ORIGINAL WORK. 3O3
similarly, decided that a MS. in the

Ambrosian Library, where he was
Hbrarian, belonged at least to the seventh
century, from its characters being Lom-
bardic, Montfaucon, who was shown
over this collection by him, and had a
high respect for his authority, placed it
a century later, without hesitation.^ The j
fact is, neither from the use of the Lorn- ^j
bardic, nor of the Anglo-Saxon characters

alone ^ should we be justified in concluding
any MSS. to belong to one century more
than another, between the sixth and /
eleventh centuries.
The Vienna MS., as it is called, has
special claims of its own, which are well
worth dissecting. Waterland speaks of
itf as " the famous manuscript of Charles
the Great, at the end of a Gallican
Psalter, written in letters of gold, and
presentedby Charlemagne, while only
King of France, to Pope Adrian I. at
* Crit. Hist., p. 98, Notes,
t Ibid. p. loi.
his first entrance upon the pontificate, in

the year 772. Lambecius, in his cata-
logue of the Emperor's Hbrary at Vienna,
where this MS. is, gives a large account
of it." I need hardly say that Waterland
in describing it is only transcribing Lam-
becius. But Lambecius is easily con-
victed on his own showing of assuming
what he ought to have proved. He
draws from the dedicatory
his conclusion
verses in gold letters on folio i.* But

these might have been written by any
King Charles, on giving this Psalter^to
any Pope Adrian. There is nothing in
them whatever to prove that the donor
was Charles the Great, or the recipient
Adrian I. Again, they are very inferior
in point of style to the epitaph given a
few pages on,'f and said to have been
composed by Charlemagne for this Pope.
Further, there is, besides these dedicatory
'^''
Comment, de Bibl. Cass. Vindob. ii. 5, pp.
261-98.
t lb, p. 265.
verses, an attestation by a notary of the

empire prefixed to this Psalter, declaring
that had been used by Hildegard, wife

it
of Charlemagne, during her life-time

and given by him after her death, and
in memory of her, to the Church of
Bremen on nominating S. Willehad to
that See. This Lambecius of course
found hard to reconcile with the dedi-
catory verses, as he had interpreted them ;
it ought to have him upon another
set
tack. Hildegard, whose name is every-

thing in this attestation, only became
queen herself in the year in which
Adrian I. became Pope. It could not,
therefore, have been given to him in that
year, if she used it during her life-time
as queen. And as she died A.D. 783,
and S. Willehad became bishop of the
Church of Bremen only four or five
years later, the probability is, surely, that
Charlemagne, entertaining any regard for
her memory, would not have parted with
it at all in the interim. Besides had
this attestation been written after a Pope

had possessed it, would not his use of it
have been a fact for commemoration
equally with its use by the queen ?
On the other hand, suppose this attesta-
tion to have been prefixed to by theit
authorities of the Church of Bremen

shortly after they became possessed of it,
and that it was taken out of their hands
in another generation to be sent to Rome,
and all is plain. The dedicatory verses
savour of the age of Charles the Bald
infinitelymore than of Charlemagne and ;
Charles the Bald was no more than

King of France when Adrian 11.
became Pope. Several letters passed
between them on that occasion. Add
this further consideration which Lam-
becius himself supplies. He says that
the Athanasian Creed is one of thirteen
canticles contained in an appendix to the
Psalter in question. He does not, indeed,
state whether the parchment or hand-
writing of the appendix differs in any way
from that of the Psalter ; but he would

scarcely have called it an appendix, had
he considered it to have formed part of
the Psalter originally. Further, he tells
"
us that the given to the " Te Deum
title
in this appendix, is " Hymnus quern

S. Ambrosius Augustinus invicem
et S.
condiderunt ;" to the Creed, " Symbolum

sanctorum Apostolorum ;" to this, " Fides
S. Athanasii episcopi Alexandrini." None
of these titles are older than the ninth
century ; and it was sometime before they
got into general use even then.
The earliest copies of the Athanasian
Creed that I have seen myself have been in
Psalters ; but except where the Psalters
are confessedly none of the earliest them-
selves, their age was a question altogether
independent of that of the Creed. The
Creed was written in different characters,
on different parchment, or both ; and
formed part of a collection of prayers
and hymns at the end of the volume, that
from having found their way into the
X 2
3o8 THE ATHANASIAN CREED
Breviary, or become popular in convents,

had at length been bound up with the
Psalter. The venerable Psalter among
the Cotton MS.* in the British Museum,
known as " Augustine's " and probably —
the oldest in England — is a case in point.
Formerly there was a charter of King
Ethelbald prefixed to it, which 'was
thought to have settled its date. But
the fact is this charterno more belonged
to it originally, than what is bound up
with it still. Obviously, there are three
qualities of parchment, and at least four
styles of handwriting in the existing
volume. It begins with a preface to the
Psalms in Latin. This is written in
capitals, which are neither the capitals of
the Psalter, nor of the other pieces which
precede the Psalter but are the capitals
;
ot the prayer following the psalm " extra

numerum," or the Goliah Psalm at the
* Catalogued as ''Vespasian A." Waterland

has remarked upon it at some length, but not to
much purpose. Hist. Crit. pp. 93-6.
end of the This psalm, again,

Psalter.
though in the same capitals as the rest of

the Psalter, was not written by the same
hand. The author of the catalogue to
these MSS. considers the capitals of the
Psalter English, and the rest Italian ; but
there are really three sorts of capitals to
be distinguished, not two. The parts of
the volume not in capitals are: i. A
short prayer immediately preceding the
Psalter. 2. A miscellaneous collection
appended to the Psalter, and comprising
the " Te Deum," with this heading
;"
*'
Hymnusmatutinus diebus Dominicis
the Athanasian Creed, with this " In- :
cipit fides Catholica ;" a prayer with this

" Oratio Eugenii Toletani episcopi " —he
lived in the seventh century — the rest is
anonymous, and includes a confession to

God in Latin, with one leaf left blank
and four prayers or addresses to the Cross,
with two more leaves left blank. 3.
There is a Saxon version interlined over
the entire Psalter proper ; and over the
3IO THE ATHANASIAN CREED
" Te Deum ''

and Athanasian Creed,
which is not in capitals either, but is all
by the same hand. The parchment on

which everything preceding the Psalter,
and the psalm " extra numerum " at the
end of the Psalter, is written, is of one
quality, that of the Psalter another, and
that of the appendix another. The
Psalter proper, of which the first leaf is
unhappily gone, contains, besides the

Psalms, the usual canticles from the Old
and New Testament the hymns for
;
morning and evening, by S. Ambrose;

and a hymn for Sundays, which if not
his, was at any rate well known and
much esteemed when Bede wrote. It
contains nothing whatever to point to a

and must have been all written
later date,
by the same hand. It is one of the
noblest relics of antiquity we possess ; and,

for all that appears to the contrary, may
have been really what it has long been
called, " Augustine's Psalter." But the
Saxon translation, with which it has been
NOT AN ORIGINAL WORK. 3 II
and the pieces which have been

interlined,
prefixed and appended to it since then,
are mere parasites^ and of different
growths ; the charter, the preface to the
psalms, and the psalm " extra numerum,"
probably the earliest ; the other pieces in
capitals preceding the psalms, the next
the prayer before the psalms, the Saxon
translations, and the appendix, the last.
In the catalogue, the appendix is held to

have been penned about the time of the
Conquest. I think there can be no doubt
of the prayer before the psalms and the
Saxon translations being by the same
hand.
What is called " Athelstan's Psalter"
in the same collection* is a case in point
also, but of another description. It has
been bound up with a good deal that is
extraneous to it, but its parasites are

several of them older than itself. There
are several qualities of parchment in the
existing volume, and several styles of
* Catalogued as Galba A. xviii.
handwriting, all in small characters. A

Calendar, in Latin, comes first. This
contains a calculation in one place showing
it must have been made A.D. 703, which
date has accordingly been claimed for
the whole volume. This is negatived
summarily by what we read p. 28, where
*'
most pious Emperor," is
Charles, the
recorded to have " departed this life on
the ides of February;" his son " Pepin,
glorious King, on the ides of June ;'*
and his grandson, " Bernard, most
glorious King, on the ides of May," etc.
A prayer for their souls follows. Now,

the last of them, Bernard, died A.D. 818.
It needs but a glance at the parchment
and handwriting to see that the Calendar
is a perfectly distinct production from the
rest. The Latin prayers, which come
next, may or may not have been written
by the chronicler of the death of
Charlemagne and his descendants, and
are, doubtless, in the same hand as the
prayers which follow the Psalter, but

could not have been penned, anyhow, at

the same time with the Psalter, or by the
same scribe. This remark applies equally
to the short abstract of the Book of Psalms,
following the last batch of prayers, and
still more to the solitary leaf at the end
of the volume, containing a Litany in
Greek words, Saxon but characters,
savouring of the same age with the
Calendar.
The Psalter itself embodies much that
forms no part of the one called Augustine's:
a fact consistent enough with the age
which tradition has assigned both. A
prayer for the repose of the souls of
Charlemagne and his descendants would
be perfectly natural in a Prayer Book of
King Athelstan, once the fond pet of his
grandfather, Alfred, who began life when
their memory was still fresh. This, and
the prayers preceding and following the
Psalter, may have been written, while the
Psalter was in his possession, on what
had been left blank leaves till then. In
the Psalter proper, the Psalms are preceded

by a and supplemented by the
preface,
Psalm " Extra Numerum." The Can-
ticles, in their come next
usual order,
then the " Te Deum," without any title ;
then the " Gloria in Excelsis," designated

as " a hymn for Sundays ;" the " Lord's
Prayer," and the " Creed," word for word j
as now used ; last of all, the Athanasian

Creed, designated as '' the faith of S.
Athanasius of Alexandria" — all in the
same hand and on the same parchment.
Athelstan came to the crown A.D. 924.
It has been already stated that in Psalters
confessedly later than the ninth century
the Athanasian Creed is no longer found
in an appendix, but figures in what may
be called the text of the Psalter. Instances
of this kind are supplied by the Harleian
MS. 2904 in the British Museum, and
Douce MS. 127 in the Bodleian Library,
whose Litanies, in the same hand as the
Athanasian Creed and Psalter, contain
the names of Kings Edmund and Ethel-
bert amongst the martyrs of the former,

and one of the many Dominies commemo-
rated in hagiography,from the eleventh
century downwards,* amongst the monks
of the latter. Other instances that may
be consulted in the British Museum are
2 B.V. of the King's Library, which is
assigned in the revised catalogue to the

tenth century, instead of the ninth ;
Vitellius E xviii. among the Cotton

MSS.,
and MS. 863 among the Harleian, which
proclaim themselves to be of the same
age, or rather more than a century later.
In all MS. copies of the Athanasian
Creed that I have seen,f it appears in the
exact form in which it has come down to
us, word for word as it is still printed in
Latin : the only variations being in its
* Potthast's Bibl. Hist., s. v.
f And this is what the Benedictine Editors of

it say :" Latini codices plerique omnes Sym-
bolum exhibent cum perpaucis varietatibus uno :
excepto Colbertino antiquissimo, qui non sen-

tentia, sed verbo tantum tenus multum discrepat
ab editis." Op. S. Athan. ii. 716.
3l6 THE ATHANASIAN CREED
title, which are sufficiently explained by-

its appearing under a false name. The
title given to it in the Roman Breyiary
is " Symbolum S. Athanasii." Theo-
dulph, Bishop of Orleans, as we have
seen — I might have added Angilbert,
Charlemagne's own Secretary* — called it
by this in the ninth century. Later,

or even then, it was called " Fides^'*
more generally : at the same time, be it
remembered, " CreecT^ was in those days

one of the senses which " Fides" bore. I
make these remarks in reference to what

has been advanced on each head by
Canon Swainson.f As to Greek versions,
* Among the Stat. Rub. attributed to him.

*'In his vero majoribus Litaniis, post Antiphonas^
Psalmos, aliaque id germs, cantabantur tria Sym-
bola, Apostolorum, Constantinopolitanum, et
S. Athanasii deinde oratio Dominica." Migne's
:
Patrol, xcix. 850.
f Letter to Dean Hook, pp. 41-3, and 66-70.

With reference to the last of these, I would ask
also whether ancient commentators in general
ever cite more of a work than the passages they
select from it for comment ?
in reference to what Brewer has

Professor
said,* I never heard of any Greek writer
so much as noticing it till it had been

described to the Greeks by the envoys of
Gregory IX. A.D. 1233, as having been
composed by S. Athanasius in Latin.f
It began to be canvassed among them
from that time, and was, in all probability,

first translated into their own tongue by
some Latiniser — possibly by John Veccus
himself, sixty years later, after he had
ceased to be Patriarch, during his long

confinement — to be used as a weapon
against his countrymen, who, in turn,
accommodated it to their own views.
Specimens of each sort may be seen at
the end of the second volume of the
Benedictine Edition of the works of
S. Athanasius; J but the subject is not
worth pursuing any further.
* Athn. Creed Vindicated, pp. 61-2.
f Above, c. iv. p. 257.

X The Editors say of Greek versions in general
" Sane nullum vidimus Graecum hujus Symbol!
codicem, qui trecentorum sit annorum ; nee anti-
3l8 THE ATHAN ASIAN CREED
I
It only remains for me to explain how
f!
passages, in appearance from the Atha-
nasian Creed, are found again and again
I
in writeJiB anterior to the ninth century.
The fact is that, instead of their being
citations from it at all, the Athanasian
Creed is, on the contrary, from first to
I last, a veritable mosaic of such passages.
1 How this escaped Waterland, in digesting
matter for his ninth chapter, is, perhaps,
to be explained from his notion of the
Creed having been composed at a time
when original writing was the rule, and
not the exception. Had he studied the
productions of later ages with half as
much care, he could not have failed to
have seen that there was a long dreary

period when original writing was the
exception, not the rule. From the
quum alium a quopiam visum fuisse novimus."

And further: **Graecae formulae ita inter se dis-
sonant, ut a variis interpretibus ex Latino Graece
versas fuisse conspicuum est." Of the four they
give, Nos. 2 and 3 are with the " FiUoque," and
I and 4 without it.
seventh to the twelfth century there was

no style more popular, or carried to a
greater nicety, than the patchwork style
original only so far as concerned the
arbitrary shapes into which the pieces
were cut, and the seams by which they
were joined together.* Every classical
scholar knows what Ausonius makes
Virgil say I —
refer to it merely for
illustration — of the liberties taken with
the Fathers two centuries or more later,
my contention is not, of course, that they

were identical, but they were the same
in kind. One writer after another made
them say what they never meant and :
this was done by piecing passages from
the earlier and later Fathers together,

a bit here and a bit there, without
naming them, always detached from
their context, sometimes interpolated,
often separated from each other by
original remarks or comments, till a
position was attained agreeable to the
* Above, pp. 70-2.

age or fancies of the compiler, which

none of them singly, or none but the
latest, would have owned. The few
instances which have been indicated
already must suffice. S. Isidore died
Bishop of Seville A.D. 6t,6^ and S. Ilde-
fonse became Archbishop of Toledo

twenty years later. One of the works
of the former is "
On Ecclesiastical
Offices ;" of the latter " On the Know-
ledge of Baptism." Both are good

specimens of their kind. S. Ildefonse
describes his own work as " a congestion"
or " agglomeration" which he had made
for the good of the Church, and
arranged not for propounding novelties
of his own unknown till then, but for
unfolding the counsels of the ancients to
the intelligence, or noting them down for
the memory.* How was this carried out
in practice ? It is quite possible that in
the work thus described there are really

more quotations than have been verified
* See the end of his Preface.

as yet; but as yet the authorities there

cited seem practically to be confined to
thesetwo S. : Isidore, who was, indeed,

no more than his contemporary, though
his senior ; and S. Augustine. His
longest and most frequent quotations are
from S. Augustine ; but when S. Augus-
tine fails him, he goes to S. Isidore ; and
when both fail him, he inserts statements
of his own.* Whether he had read the

Expositions of the Creed by Rufinus and
^ Starting from§ 33, which contains the extract
below, § 34, consisting of six lines, is his own ;
but § from the middle of c. i from S. Aug.

35 is
de Fide et Symbolo. § 36-7 are his own once

more. § 38 begins and ends with his own, but
the intermediate is from S. Aug. ibid., c 2. § 39 is
from S. Aug. ibid. c. 3-4 but § 40-2 is from ;
S. Aug. Enchir., c. 38-40. Then to § 45 is from

S. Aug. de Fide et S. again, § 45 being in part
from S. Isid. Etym. vii. 10, and in part his own.
§ 47 there is a quotation from S. Isid. Eccl. Off.
i. 30 ; otherwise the rest is all his own to § 50,
What is said on *'
the Ascension," etc. in the
three next sections from S. Aug. ibid.
is but the ;
seven sections which follow on *'the Holy Ghost"

are all from S. Isid. Etym. vii. 3, where the Latin
view of the Procession is maintained as a dogma.
Y
S. Nicetas for himself, or got at them

only through S. Isidore, I leave to others
to judge ; but Idown a specimen
set
from each to show how the process of

dovetailing quotations in those days was
carried out, and one writer made to speak
for another. The italicised portions are
from Rufinus, as now edited in each case
the remainder from S. Nicetas.
S. Isidore, Eccl. Off. ii. S. Ildefonse, Cogn.

33- Bapt., § 33.
Discessuri itaquCf ut Pro solidate itaque
dictum est, ad prcedican- initianda fidei bene dis-
dum, istud unanimitatis cessurl ab invicem Apos-
et fidei suce Apostoli in- toli hoc unanimitatis in.
dicium posuere. dicium posuerunt.
Est autem Symbolum Quod Symbolum est
per quod agnoscitur signum vel indicium '
Deus, quodque proinde per quod agnoscitur

credentes accipiunt, ut Deus quod ideo cre-
:
noverint qualiter contra dentes accipiunt ut

diabolum fidei certa- sciant qualiter certamen
mina prasparent : in quo fidei contra diabolum
quidem pauca sunt pr^parent : in quo cum
verba, sed omnia conti- pauca sint verba, conti.
nentur incrementa. De nentur omnia Sacra-
totis enim Scripturis menta. In quo ideo
haec breviatim collecta ab Apostolis breviatim
NOT AN ORIGINAL WORK, 323
sunt ah ApostoliSf ut quo- collecta sunt ex omnibus

niam plures credentium Scripturis, ut quia nulli
literas nesciunt, vel qui credentes vel literas nes-
sciunt per occupationes cirent, vel scienter occu-
saeculi Scripturas legere pati impedimento saeculi
non possunt, haec corde Scripturas iis legere non
retinentes habeant suf- liceret, hoc corde et
ficientem sibi scien- memoria retinentes suf-
tiam salutarem. Est ficientem sibi haberent
enim breve fidei verbum scientiam salutarem."
ut olim a Prophetd prcsdic-
turn " Quoniam verbum
:
breviatum faciei Domi-

nus super terramJ"'^
* The passages themselves run thus in

R. and N.
Rufinus, Discessuri igitur, ut diximus,
§ 2.
*'
ad praedicandum istud unanimitatis et fidei suae

Apostoli indicium possuere." ....
Then § i "In his vero completur prophetia
:
quae dicit verbum enim consummans, et brevians

:
in gequitate quia verbum breviatum faciet Dominus

super terram." ....
S. Nicetas, § 13. '* Retinete semper pactum
quod fecistis cum Domino id est, hoc symbolum :
quod coram angelis et hominibus confitemini.

Pauca quidam sunt verba, sed omnia continent
Sacramenta. De totis enim Scripturis base brevi-
tatiscausa collecta sunt tanquam gemmae pretiosae
in una corona compositae, ut quoniam plures cre-
Y 2
The passage cited by them as from

Rufinus occurs at the end of the legendary
tale tacked to his work which S. Isidore
is the first to cite, and may have com-
posed, as I suggested in my first chapter.
Let this be denied, and it will not ex-
culpate them anyhow for tampering with
S. Nicetas as they have. His beautiful
observation is, that "these things were
collected from all parts of Scripture, like
;
precious gems, to adorn one crown
they robbed him of his poetry, and put a
word of their own into his mouth which
he never uttered : viz., " that they were
collected by the ApostlesV As it cannot
be denied that they have both interpolated
S. Nicetas, why should it be thought
incredible that one of them should have
interpolated Rufinus ? Alcuin, or the
writer of a work attributed to him, has
quoted S. Nicetas no less unfairly. S.
dentium literas nesciunt, vel qui sciunt, per occu-

pationes sasculi Scripturis legere non possunt,
habeant sufBcientem sibi scientiam salutarem" . .
NOT AN ORIGINAL WORK. ^^2^
Nicetas besides explaining the Creed,

wrote " on the power of the Holy-
Ghost " and in doing so,
:
laid down the
doctrine of His Procession in strict har-
mony with the uninterpolated Creed,
Alcuin in his own profession of faith
starts with a quotation word for word
from S. Nicetas on the first article :
* but
commences the articles relating to the

Holy Ghost by defending its interpola-
tion. " And, therefore, not with another,
nor a different, but with one and the
same faith," he says, " I profess my belief
in the Holy Ghost, the Lord and Giver
of Life, Who proceedeth from the Father
and the Son." He must have known that
this had not been hitherto the teaching of
the Church, or he would not have

apologised for it though he was, of
:
course, free to maintain it, if it had not

been condemned. But he had no busi-
ness, after this, to make S. Nicetas testify
* Confess. Fid. iii. 20. The quotation is from

Explan. Symb. § 2.
;^26 THE ATHANASIAN CREED
to all he professed : and transfer what the

bishop had said of the statement of the
Aquileian Creed on the Trinity to his
own * " This rule of faith the Apostles
received from the Lord that they should
baptize all believers in the Name of the
Father, Son, and Holy Ghost." How-
ever, S. Nicetas was not the only writer
who was so served.
One of the best known works of
Alcuin, as was stated in my first chapter,
is one dedicated to Charlemagne on the
Trinity. There is nothing in its dedica-
tionf that would lead us to infer that it
was a compilation, still less a compilation
from a single author, as it purports to be
a statement of the Catholic doctrine of
the But even contemporaries
Trinity.
described it as having been collected from
different works of S. Augustine ;J and
* Confess. Fid. c. 23, and Explan. Symb. § 8.
f M. Migne's Patrol, ci. 11-13.

t As Teganus said on sending it to Bishop
Hatto " Ideo istud volumen vobis transmisi,
:
quod sanctus Alcuinus summus scholasticus ex

several of the MSS. containing it exhibit

a note to this effect, at the end of the
third book.* Further, the whole of the
book, and the three first chapters of
first
the second, came to be circulated in a

separate formf as a sermon by S. Augus-
tine, with this title " De Trinitate et
:
Columba." But the truth is, it is a com-

pilation, and it is not a compilation. S.
Augustine seems the only writer quoted in

it ; and as far as the letter goes, it consists
from first to last of passages strung
together from him. But the tone through-
out is as unlike his as could be conceived.^
It is positive w^here he was diffident, dog-
matic where he was only speculative,
menacing where he was meekness itself.
The compiler adopts his language but to
variis libris S. Augustini congregavit in unum."
Patrol, ci. g.
* *' Explicit liber iii. de S. Trinitate, quam ex-
cerpsit Alcuinus de libris S. Augustini." lb. 58.
De Tempore " was its place
f Serm. xxxviii.
**
:
among his Sermons formerly : but the Benedictines

rejected it altogether.
X Alcuin, de Trin. i. 16.
express his own thoughts : instantly

changing it when it lags behind them.
He would have people think they are
reading S. Augustine when they are
reading his treatise, but he takes care that
it shall be but himself who speaks. He
wants all his authority, and is ready to
accept as much of his sentiment as will
bear out his own. Witness the beginning
of their respective works. " Should any-
body reading me," says the bishop,*
" object :
'
I understand what is said
* De Trin. he had said even of the received

i. 4,
doctrine of the Trinity: " Sed primum, secun-
dum auctoritatem Scripturarum, sanctarum utrum,
ita se fides habeat demonstrandum est." Again,
ix. I., " Quod ergo ad istam qusestionem ahinet,
credamus Patrem et Filium et Spiritum Sanctum

esse unum Deum nee Patrem esse FiHum nee
. . .
Spiritum Sanctum vel Patrem esse vel Filium :
sed Trinitatem relatarum adinvicem Personarum,

et Unitem asqualis essentui. Hoc autem quas-
ramus intelligere ab Eo Ipso, Quem intelligere
volumus, auxilium precantes ut quantum tribuit
quod intelligimus explicare tanta cura et sollici-
tudine pietatis cupientes, ut etiam si aliquid aliud

pro alio dicimus, nihil tamen indignum dicamus. .
perfectly, but it is not well said :

' let him
assert his own opinion if he will, and
refute mine if he can. Now, should he
do this with truth and charity, and make
known the same to me, should I be alive,
it would be the greatest benefit that I

could reap from my work." And a
good deal more to the same effect.
All this was foreign to the genius of
the compiler; consequently the opening
of his work is drawn from another source.
" For those who wish to attain to the
true bliss, faith is before all things neces-
sary : according to the teaching of the
Apostle, which says :
'
Without faith it is
impossible to please God.' It is clear,
therefore, that nobody can attain to the

true bliss except he please God : and that
nobody can please God except through
faith. . . . Every rational being, then,
on arriving at a suitable age, should learn
the Catholic faith," * . . . viz. what he is
"^
Alcuin de Trin. i. 3. What is omitted before
the words " every rational being " is taken word
33<^ THE ATHANASIAN CREED
about to lay down as such ; dovetailing

S. Augustine in the manner already
described, and as the following will also
show
I. S. Aug. de Trin. i. 4. Alcuin de Trin. i 3.
" Allthe Catholic com- ^* All the inspired

mentators on the Holy Scriptures of the Old
Scriptures of the Old and New Testament, in-
and New Testament terpreted in a Catholic
who have written on the sense, indicate that the
Trinity in the Godhead Father, Son, and Holy
before me, that I have Ghost is one God, of
read, have concurred in the same substance, of
teaching according to one essence, and insepa-
the Scriptures, that the rable unity in the God-
Father, Son, and Holy head."
Ghost indicate a divine
unity of one and the
same substance, equal
and inseparable ; so that
there are not three Gods
but one God."
The opening paragraph was not sweep-

ing enough for the compiler: but as
forword from S. Fulgent, de fide ad Pet. Prol. §

I, which Peter Lombard (Sentent. i. 19. 5.) quotes
as a work of S. Aug., as did Theodulph (Patrol.

NOT AN ORIGINAL WORK. 33^
altered by him, It asserts too much by

half.
2. S. Aug. deTrin. V. ii. Alcuin de Trin. i. 6.
''Accordingly, the " Accordingly this

Holy Ghost is in some gift of God, viz., the
sort the ineffable com- Holy Ghost, Who pro-
munion of the Father ceeds equally from the
and the Son : and is Father and the Son^ is
therefore, perhaps, so in some sort the in-

called,because the same effablecommunion of
designation is applicable the Father and the Son :
to the Father and the and is therefore perhaps

Son." so called, because the
same designation is ap-
plicable to the Father
and the Son."
Here the compiler has interpolated

S. Augustine with a phrase he never
used :
•" Who proceeds equally from the
Father and the Son." What S. Augus-
tine taught on this head distinctly, was,
that the Holy Ghost proceeds ^^ princi-
cv. 257-8) then. All in the text seems his own;

though the idea is the same. The well-known
formula of Pope Hormisdas " Prima salus est —
regulam rectse fidei custodire " (Patrol. Ixxiii. 393)
may have suggested both.
;^^2 THE ATHANASIAN CREED
pally " from the Father, and by His gift
from the Son too.* But this Alcuin

everywhere carefully suppressed. People,
therefore, who supposed that in reading
Alcuin they were reading S. Augustine,
were deceived both ways. Nor was this
all by any means. Alcuin, as has been
stated^ dedicated his work to Charle-
magne. Let us see what he said on that
occasion. First, he declares his object in
writing it to have been, to supply Charle-
magne with " a manual " on the faith of
the Holy and Undivided Trinity and ;
this, as he says, not because he deemed

any part of it unknown to the superior
wisdom of the Emperor, but that he
* E.g. XV. 17. ** In hac Trinitate non dicitur

verbum Dei nisi FiliusDei nisi
; nee Donum
Spiritus Sanctus nee de Quo genitum est verbum,
;
et de Quo procedit principaliter Spiritus Sanctus

nisi Deus Pater. Ideo autem additur principaliter
quia et de Filio Spiritus Sanctus procedere repe-
ritur." . And again, c. 26 " Filius de Patre
. . :
natusest: et Spiritus Sanctus de VaXvQ principaliter,

et Ipso sine uUo temporis intervallo dante, com-
muniter de Utroque procedit." . . .
NOT AN ORIGINAL WORK. 2>33
might discharge the office of " Master,"

as he had been named by some, and con-
vince others who thought it waste of
time for the Emperor to carry out his
noble intention of learning the rules of
the art of logic, which blessed Augus-
tine, in his books on the Trinity, showed
he thought eminently necessary^ by
proving that the deepest questions on
the Holy Trinity could not be solved
without recourse to the subtle distinctions
of the categories." . . . Never was a
more mischievous gloss put upon one
writer by another. S. Augustine never
expressed or implied anything of the
kind. The portion of his work towhich
Alcuin refers is the fifth book ; and the
account given by his Benedictine editors
of the contents of this book is as follows
" Coming to those positions of the heretics,
which they found not upon Scripture,
but their own reasonings, he refutes
them," etc. As he had said himself:
" Wherefore, that we may begin to reply
334 ^^^ ATHANASIAN CREED
to the adversaries of our faith concerning

those things which are not spoken of as
they are thought, nor thought of as they
are, among the many things urged com-
monly by the Arians against the CathoHc
faith, this they seem to consider one of
their strongest points : namely, the dis-
tinctionwhich they draw when they say
'
Whatever is said or thought of God,
must fall under the head of substance,
not of accident.' "*.... And his reply
to which he developes at great length,
it,
and presses home with overwhelming force,

is that some things are said of the God-
head relatively : that is, in describing the

relations of the Divine Persons composing
It to Each Other, or to the creation. In
this way he meets them on their own
ground, and annihilates them with their
own weapons ; but it is refutation all
through : it was never intended to be

constructive. Alcuin simply perverted
it in making it the basis of a dogmatic
* V. 2.
NOT AN ORIGINAL WORK. ;^^^
system ; and in devoting a chapter to the

elucidation of the categories in a formal
exposition of the Catholic faith of the
Trinity, as though the one could and
ought to be explained by the other, he
put a fatal gloss upon S. Augustine which
has stuck to him ever since, and impreg-
nated the springs of dogmatic theology
with false principles on the highest of all
subjects in the West ever since, under

cover of his name. It has been said in
praise of the schoolmen in general that j
they Christianised Aristotle ; it is un- !
deniable that on one point at least, and \
that a cardinal one, they rationalised |
Christianity.*
" All which things," says Alcuin, in
conclusion, " devoutly considering with
myself, I have chosen the time of the
large gathering of the priests of God,
and preachers of Christendom assembled
at your command, for laying before your
* *'
Day, and how to meet
Difficulties of the
them," pp. 55-7, where examples are given.
2^6 THE ATH AN ASIAN CREED
most excellent majesty such a mass of

resources, as I believe will not prove in-
efficacious, in the matter of the Catholic
faith ; supposing at least that God, Who
gave me the will to speak, has, as I trust
he has of His mercy, enlightened my

heart with the spirit of grace to the dis-
cernment of the truth. Wherefore, in
answer to the prayers of the whole body
of faithful people, it is much to be
desired, that your empire may be ex-
tended with all glory : to tbe end that the
Catholic faith ^ which alone quickens the
human race, which alone sanctifies it,
may he imprinted in one confession on
the hearts of all ; so that by the gracious
gift of the Almighty, the same unity
both of holy peace and perfect love may
govern and protect all men everywhere."
Alcuin had his wish fulfilled to the
letter ; in point of fact he contributed
as much as anybody to its fulfilment.
The empire of Charlemagne was ex-
tended, as he had prayed, in process of
I
time, with all glory ; for it established a

hold on the mind of Europe, which it
maintains to this day, by employing as a

means, what he had proposed as its end.
" The large gathering " to which he
refers, was the Synod of Aix, a.d. 802,
where Paulinus and he received their
crowns ; where his own work on the
Trinity received the imperial imprimatur^ \
and all the deference due to a standard

authority from that time forth ; and
where all ecclesiastics of the empire were p^^ /t^lts ^
required "to learn the Catholic faith of ^^^j:w^ ./i^.S,
S. Athanasius," then published for the

first time. " The Catholic faith^ which
alone quickens, which alone sanctifies the
human race, ivill be soon imprinted in

one confession on the hearts of all by
these means," argued the correspondent
of Alcuin, and the framer of this capi-
tulary ; " nor will there be wanting a
corner-stone to my empire, when it has
become law. Augustine epitomised shall
be the text-book of my theologians
z
2>^S THE ATHANASIAN CREED
Athanasius epitomised a rule of faith for

my clergy." He had, probably, with his
own hand, given the finishing stroke to
both before they were published. He
was well aware of the principles on
which both were compiled. If there was
any difference between them it was con-
fined to details, which so far imparted a
touch of originality to each. The work
of Alcuin was compiled virtually from
one writing of one writer ; that of Pauli-
nus from many many writers
writings of
still all of the same school. The work of
Alcuin issued forth in his own name but ;
it consisted almost entirely of passages

from S. Augustine, and from him alone.
The work of Paulinus passed for a com-
position of S. Athanasius ; but, in reality,
there was not a word from first to last
in it quoted from him. In the work of
Alcuin the pieces forming the patchwork
were cut large ; in that of Paulinus they
were cut small.
Waterland, as has been stated already.
collected a number of parallel passages, or,
more strictly, morsels from S. Augustine,

out of which he might, if he had tried, have
manufactured another Athanasian Creed
with ease but the idea never seems to have
;
struck him, that it had really been com-

piled in this way. His object in throwing
them together, as he tells us, had been
" to show that the Creed contained no-
thing but what had been asserted in as
full and express words, as any words of
the Creed are, by church writers before

A.D. 430."* But in the first place,
strange to say, there is but one parallel of
his whole list drawn from any church
writer but one, viz. S. Augustine and ;
next, Waterland should have remembered,

to revert to the extreme case before
touched upon, that it was precisely by
quoting 'word for isoord^ that
Virgil
Ausonius perverted him. Neither Water-
land's parallels from S. Augustine, nor
even Autelmi's parallels from S. Vincen-
* Crit. Hist. c. ix. p. 226.
Z 2
tius of Lerins, are to the point, till it has

first been shown, that they mean in their
own context all that they are adduced to
support in the Creed. The truest parallels
to it are not found till the speculations of
S.Augustine had been converted into posi-
tive dogma; meaning assumed or
his
glossed upon, where it had not been ex-
plicit and innumerable tracts and ser-
;
mons circulated as his which a later age

had produced. Paulinus had doubtless a
common-place book, in which he wrote
down extracts from whatever came in his
way that struck him most, ranging them
under various heads, in order to have
them ready any moment, as
for use at
occasion required. If he drew from
originals, the works of which he may be
supposed to have made most use would
be that of S. Augustine on the Trinity,
besides his smaller treatises on the Creed,
on Faith, Hope, and Charity, and so forth
the Commonitorium of S. Vincentius;
Vigilius of Thapsus on the Trinity S. ;
Fulgentius on the Trinity, and on the

Faith to Peter the Deacon. I know of
no one work that more resembles the
Athanasian Creed in style and in tone
than this and this, somehow or other,
;
got placed among the works of S. Augus-

tine. Lastly, the work on Etymologies
by S. Isidore. Or, again, he may have
drawn from a later class of writings that
were drawn from these. One of the
sermons on the Creed formerly given to
S. Augustine, for instance, began thus
" I admonish and entreat you, dearly
beloved brethren, that whosoever will be
saved, learn, hold firmly, and maintain
inviolate the right and Catholic faith. So
then ought everybody to see, that he
believe the Father, that he believe the
Son, that he believe the Holy Ghost.
The Father God, the Son God, and the
Holy Ghost God : nevertheless not three
Gods, but one God. Such as the Father,
such the Son, and such the Holy Ghost.
At the same time let every faithful soul
believe that theSon is equal to the Father

as touching His Godhead, and inferior to
the Father as touching His Manhood of

the flesh which He took of ours. And
the Holy Ghost proceeding from Both."*
Most of the remainder is really taken
from S. Augustine but the opening
;
sentence is unique; and to this, it can

hardly be doubted, the author of the Creed
was indebted for his first verse.
King Reccared, in conjunction with it,
may have suggested his next :

" Should
any be unwilling to believe this our righ<
and holy confession, may they be made
to feel the wrath of God with everlasting
anathema.f
Passing by " The Rule of Faith," of
unknown authorship and uncertain date,
then extant in Spain, as having been
* S. Aug. Op. V. Append. Serm. ccxliv. Ed. ,
Migne. It is assigned by the Benedictines to S.

Caesarius of Aries, but cannot be earlier than the
seventh century.
f Mansi, ix, 980.
given already,* the fourth Synod of

Toledo probably suggested the two verses
which follow, and several on the Incar-
nation :
" Believing a Trinity in the distinction

of Persons, and preaching an Unity in
the Godhead, we neither confound the
Persons nor divide the Substance." ....
Then of our Lord :
" having the proper-
ties of two Natures in one Person, • . . .
enduring passion and death for our

salvation He descended into
hell, and shall come again to
judge both the living and the dead :
who will receive from Him, some, for

their deserts of righteousness, eternal life
others, for their sins, the sentence of
eternal punishment. This is the faith
of the Catholic Church ; this confession
we keep and hold; this anybody, by
preserving most firmly, will have ever-
lasting salvation."f
* Above, p. 194-6.
t C. I, Ibid. X. 616.
The eleventh Synod of Toledo may

well have suggested others :
" For should we be asked of each of

the Persons, we must of necessity confess
Him God. So the Father by Himself
is called God, the Son God, the
Holy Ghost God yet not three Gods, :
but one God. So also the Father by

Himself is called Almighty, the Son
Almighty, and the Holy Ghost Al-
mighty yet not three Almighties, but
:
one Almighty. . . . Each Person, there-

fore, by Himself, is believed and confessed
full God, and the whole Three Persons
one God. One, undivided and equal

Divinity, power, and majesty They have,
which is not smaller in Each, nor larger
in all I'hree : Each less,
for neither has
when called by Himself God, nor all
Three more, when together called God. . .
These Three, then, are One : that is,
in Nature, but not in Person ; still neither

as Persons are They to be considered
separable. Forasmuch as neither may
One be believed to have existed before or

after Another, nor One to have wrought
a work at any time without Another." . . .
A century later the Elipandian or

Adoptionist controversy brought the
doctrine of the Incarnation, and all the
former errors by which it had been
assailed, into special prominence. Ac-
cordingly, such passages as these are of
frequent occurrence:
" The Father alone is of none, but
of Himself.
The Son is of the Father, not of
Himself.
The Holy Ghost is of the Father and
the Son, not of Himself.*
Wherefore, the Son alone was made
Man : in the Unity, not of Nature, but
of Person.f .... Such, then, was that
assumption, which made God Man, and
Man God : and of Both One Christ.| . . .
* Eter. et Beat, ad Elip. 1-19 in Migne's

Patrol, xcvi. 905.
t Ibid. ii. 74, p. 1016. I Ibid. i. 127, p. 973.

For as the soul and body, being of a

different substance, is one man, so God
and Man, being of a different substance,
is one Christ.* Thus much on the
. . .
Trinity. Now on the grace by which

we are redeemed, according to the teaching
of our Mother the Church. Forasmuch
as both to beUeve rightly, and think
truly, respecting the Mediator of God
and Man, true and perfect Man, our
Lord and Saviour Jesus Christ belongs,
undoubtedly, to everlasting salvation.f . . .
Whosoever shall deviate from the true

faith, shall not have the grace of sal-
vation."J . . .
These specimens must suffice. From

such materials the Creed was, un-
doubtedly, put together verse by verse
nor is it at all necessary to suppose that
it was put together in bad faith. But,
in the first place, we have to deal with
* Eter. etBeat. ii. 60, p. loii.
f Alcuin, Conf. Fid. iii. 2.

X Eter. et Beat. i. 95, p. 953.
the Creed as it was published : and it was [
published as a work of S. Athanasius, I
when, literally, there was not a verse in

it that had been culled from him. And, j
literally, the first use to which it was

'
turned was to assail the Creed, which

was his parting bequest to the Church,
for such the Niceno-Constantinopolitan !
Creed really was.* These are facts which

cannot be explained away, whatever may
be thought of its intrinsic merits. But,
again, let it be supposed to be a correct
exponent of the mind of S. Augustine,
from whom so much of it is undoubtedly
borrowed. What then ? Professing to ^
be " the Catholic faith," it represents

the mind of a single Father ! Is this a
contradiction in terms or not, to begin
with ? And next, are there no points of
doctrine on which S. Augustine has not
been followed ? But, further, is it a
faithful exponent of his mind ? Cer-
tainly not : so far as it converts into
* Above, p. 207, note.
dogma what had been speculation with

him, appeals to logic instead of Scripture,
\ and menaces any with perdition who
will not accept terms which he long hesi-
tated about using at all, and at last only
'
justified in controversial 'works ^ and from
the sheer necessities of the case even then.*
Let it have been compiled published it
j
cannot have been — in ever so good faith,
it no more represents the mind of S.

Augustine than of S. Athanasius, but is
a gloss upon both. The spirit it repre-
sents is that of the African Church in

1 the and sixth centuries; of the
fifth
1 Spanish Church in the seventh both —

i overrun then by barbarians and of the ;
\ divines of Charlemagne in the eighth
* Above, 214, note,

p. I continue the quota-
tion. He is speaking of *'

Substance " and " Per-
son " as distinguished from each other. " Quid
igitur restat nisi ut fateamur loquendi necessitate
\ posita haec vocabula, cum opus esset copiosd dis-
putatione adversum insidias vel errores haereti-
corum? **
DeTrin. vii. 5.
and ninth centuries above all, whose work

it was and with this spirit it has been
:
the means of indoctrinating Latin Chris-

tendom everywhere for one thousand
years at what may be called the point of
the sword. It is perfectly true, as I have
seen alleged somewhere, that the word

" anathema" never occurs in it there :
might have been just the shadow of a

doubt as to what that word meant, and
consequently some ground for hope, if it
had only said^ " Let him be anathema."*
It affirms, therefore, categorically, and
without reserve, of all that it has
laid down en masse^ that // " is the
* The popular meaning attached to this word

isone thing, its strict meaning another. It now
and then occurs in no bad sense at all, but as a
simple offering to God. And it is on this sense
that all that it ever means
is founded. It is a
thing *' " separated " to God, to do
set apart " or
what He will with, and in the worst of cases, there
is always a chance that God may pardon what
man condemns, or bless where man has cursed.

See Suicer's Thesaur, s. v.
2^0 THE ATH AN ASIAN CREED, ETC.
Catholic faith, which, except a man

believe faithfully, he cannot^ or will not
be able to be saved." Salvus esse non
poterit^ as it is in the Latin.
( 35^ )
CHAPTER VI.
CONCLUDING REMARKS.
That Charlemagne settled both creeds

and dogma for the West, and established
a breach between Eastern and Western
Christendom on dogmatic grounds, by
means of his general capitulary directing
the " Catholic Faith " of S. Athanasius
and the " Apostles' Creed " to be learnt
by the clergy throughout his empire, A.D. Ju. c^^^*^ ^
802, is a simple fact. Aquileia supplied ,^^0^1^^ /
him with the materials he wanted: he ^^,^^ - ^' ^^/^
accommodated them to his own purposes

and in his own way. From Aquileia
came the legend of the Western Creed
having been composed by the Apostles
from Aquileia the article, which in primi-
tive times it wanted, of the descent of our
Lord into hell ; from Aquileia, most pro-
^^2 CONCLUDING REMARKS.
bably, the Latin version of the Niceno-

Constantinopolitan Creed used by King
Reccared in Spain, and interpolated with
the "FiHoque" clause;* from Aquileia,
most certainly, that " appraisement of the
Catholic faith," f which has been learnt
so long as the Athanasian Creed. There
was a sinister look about them all. The
names of the two Creeds were fictitious :
the "descent into hell" and the "Filioque"

clause had never, till recently, stood in
any orthodox Creed, and as yet both
were unauthorised. Charlemagne legiti-
matised them all in appropriating them
to his own ends. From the time that
* Above, p. 57-70. To which add the fact that

S. Isidore himself has not a word about the Fifth
Council in any of his extant works. He passes it
over notably Etym. vi. 16, and in the Collection of
Canons ascribed to him, where a later hand has
inserted mention of the Sixth Council. It is not
named in the Pseudo-Isidorian Collection. See
Migne's Patrol. Ixxxiv.
138. S. Isidore's fullest
comments on the descent into hell are in his
treatise " De Fid. Cath.," Lib. ii. c. 50-54.
f Above, p. 228.
CONCLUDING REMARKS. ^^^^
the Western Creed, as it stood then^ was

ordered to be learnt as the " Creed of the
Apostles ;" and the work of Paulinus as
the " Catholic Faith of S. Athanaslus," by
the whole empire : no western ever
doubted about the one being an inspired
composition in its existing form, or the
other being its proper exponent. The
orthodoxy of the Niceno- Constantino-
politan Creed itself was impeached —and
Charlemagne headed the opposition in
—
impeaching it where it differed from
these ; till at length there was no hesita-
tion in pronouncing its teaching on one
point at least complete. The " Filioque"
clause,which had been added to it in Spain,
had been added rightly, and those who
refused to admit it were heretics. As it
was expressed in the " Faith of S. Atha-
nasius," it ought to have been expressed,
had it not been surreptitiously can-
celled ? in the Creed of Nicaea and Con-
stantinople : said the West, two centuries
later. The shortcomings of the Niceno-
2 A
354 CONCLUDING REMARKS.
Constantinopolitan Creed were made

patent on another point, as time went on;
though was not avowed all at once.
this
" The descent of our Lord into hell,"
was not this an article of faith in the
Apostles' Creed, and in the Creed of S.
Athanasius alike ? Should it not, there-
I fore, be taught as such ? As such it was
accordingly taught in the West but in
;
process of time, the mediaeval doctrine of

purgatory was evolved from it, and is to
thisday bound up with it, as the Cate-
chism of the Council of Trent attests.*
When the representatives of the Eastern
and Western Churches assembled at the
Council of Florence in the fifteenth cen-
tury to consider the points on which they
differed, the doctrines which had flowed
from the irregular admission of the
" Filioque " clause in one Creed, and of
* Part I. Art. v. ** Prasterea est purgatorius
§ 5.
ignis .... Ac de hujus quidem doctrinae veritate
. . . . eo diligentius et saepius parocho disseren-
dum erit, quod in ea tempora incidimus, quibus
homines sanam doctrinam non sustinent."

CONCLUDING REMARKS. ^^^
" the descent into hell" in the other, were

literally found to be the only two points
of any moment, and were therefore the

only two points discussed at any length,
on which the teaching of the West and
the East differed. Both had been first
declared necessary to salvation in the
Athanasian Creed : since its publication
the East and West have never been able
to agree about them accordingly,
; the
|
very purpose which Charlemagne had in >
publishing it But
survives to this day.
there were still graver effects produced by I
its publication, whether he foresaw them or ^
not, on which a few words must be said. /

There is evidence that Charlemagne,
in ordering the " Faith of S. Athanasius"
and the " Creed of the Apostles" to be
learnt by his clergy meant to substitute the
" Faith of S. Athanasius" for the Nicene.
Was it that he was fully conscious of the
antagonism that exists between them, and
contemplated the full effects of his ordi-
nance on the minds of men, on thought
2 A 2
and action in the remote future? Yet

the connection between cause and effect
must have been obvious enough to smaller
minds than his even then. The imme-
morial boast of the Nicene Creed was its
Scriptural language : having been confined

to this on the principle that it alone is
inspired, and therefore certain to express
what God has revealed on the principle
:
that belief in God, to which this Creed

was limited originally, should be professed
in His own words. One word had, in-
deed, after the fullest deliberation, been
admitted there, which was not of this
character, but it stood alone, and was such
an exception as proved the rule. A rule
relaxed advisedly that the Founder of the
Christian religion might be declared God
in the strictest sense possible could admit
of no further exception. Its inviolable-
ness was again when the Creed
illustrated
was enlarged. Belief in the Holy Ghost,

though professed with much greater ful-
ness than before, was limited to what
CONCLUDING REMARKS. 357
Revelation says of Him in express terms.

As the remaining Articles had not occurred
at all in the original Creed, this rule was
not applicable to them directly :and any
deviation from it in their case was more
than counterbalanced by the speedy appli-
cation of another rule to the entire Creed
in its enlarged form, viz. that of finality.
It was, in fact, no sooner promulgated in

this shape than it was declared final. Its
teaching on the Trinity was pronounced

perfection, as it stood then ; the smallest
addition to on any subject was
it inter-
dicted under pains and penalties, and it was
ordered to stand as it was stereotyped for
public use to the exclusion of all other
creeds in future. The mind of the Church
in insisting upon these two rules is self-
evident. By the first the action of the
reason is excluded peremptorily from the
domain of faith : and faith itself is limited,
in describing each mystery, to language
which the Holy Ghost had specially
set apart for that purpose. By the second,
2S^ CONCLUDING REMARKS.
new Articles of Faith, as well as new

Professions of Faith for public use, were
forbidden. The sum of all doctrine
necessary to salvation having been ex-
pressed in the existing Creed — the decree
said virtually — Be it enacted that no be-
liever shall in future be required to profess
more. Simultaneously with this last rule,
the anathema which had been appended

to this Creed in its original state was
tacitly dropped, as being no longer
necessary.
Everybody must admit the marked
contradiction to both these rules in the
Athanasian Creed. In opposition to the
first, it invites reason to assist in mapping
out the province of faith, utilizes its
deductions without scruple in the con-

struction of dogma : invoking the laws of
where Scripture is silent in ex-
dialectics
pounding mysteries, and terms of philo- ,
sophy where Scriptural terms will not

express its own subtleties to the full. In
opposition to the second, it declares all
that it contains necessary to salvation,

whether found in the Creed of the Church
or not some of them being points which
:
must have been omitted from the Creed

of the Church by design.* t
Nothing can be clearer than the an-

tagonism that exists between them : so that
if the principles on which the Church's
Creed was constructed were right, the
principleson which the Athanasian Creed
was constructed were wrong so that the ;
latter is false in principle, as well as in

name and ; false —not on my showing, nor
on the showing of any single individual
or collection of individuals, ancient or
modern, but false on the showing of all
the General Councils by whom the

Church's Creed was framed and confirmed,
and whose authoritative teaching it was
deliberately published under a lying
*
I instance the expression borrowed from the
Aquileian Creed, which involves a conflict with

science that men will rise with *' their own
:
bodies.'' Which ? those they were born with, had

in mat ure age, or died with ?
''
name, and for political ends, to under-

mine.
Will it be asked what the effects of its
publication have been? The answer is
written in history ; it meets us in broad

daylight ; it is patent to angels and men.
The which its publication was
division
intended to promote has become chronic
even to the lines of thought. There is
one part of the Church where the faith
of the true S. Athanasius continues to be
the unalloyed standard of doctrine to this
day where the authority of the Church's
;
Creed in the exact form in which it was

promulgated is as undisputed as it ever
was, and new doctrines as well as new
creeds are unknown —
where throughout
all its vicissitudes, amounting at times
almost to annihilation, the provinces of
reason and faith have been kept jealously
distinct,and where consequently there is
not, nor has ever been any standing for
rationalism. And in this part, which men
have ridiculed as crystallised and hope-
lessly stagnant now, there are signs of

till
taking root downwards, and bearing fruit

upwards as for a second spring, which
none can dispute. Contrariwise, there is
another part Church which is

of the
" ever learning, and never able to come to
the knowledge of the truth " which has :
multiplied its creeds, till their name is
" Legion ;
" which has added to its creeds,
"
till each one of them is a " Macrostyche :
a farrago of religion, morals, politics,
metaphysics, church order, church dis-

cipline, and what not —and still its list of
dogmas is far from completed — and this,
as we have been told of late years, in

virtue of its office of developing doctrine
what if its true name should be that of
rationalising the faith P And in this
part all the old land-marks of the Church
have been gradually swept away in favour
of a despotism, on which everything
accordingly, from the least to the greatest,
depends, and whose last expedient for
supporting itself has been to declare that
do what it will it cannot do wrong. This

is that part of the Church, whose teachers
have been imbibing their principles, Sunday-
after Sunday for one thousand years,
from the faith of the false S. Athanasius
and the effect has been that they have
authorised reason to legislate in matters
of faith ; thought of nothing so much as
the logic of their conclusions; and
claimed as matters of faith every subject
worth claiming of which the reason takes
cognisance. It is self-evident that in a
system like this there can be no limit to
dogma; it is also self-evident that the
security for each new dogma lies in its
having been drawn logically from others

previously received. Thus the Vatican
decrees are the logical consequence of
the teaching of the schools — so much was
acknowledged by their promoters — and
it was realized in framing them, that
they must stand or fall together. But
the logical connection between the teach-
ing of the schools and the Athanasian
Creed is no less certain; and their his-

torical connection is indisputable. From
which it also follows that Charlemagne
endowed the Latin Church with many
more things, and things of much greater
importance than merely broad lands. ;
The Latin Church as a system — as the i
EstablishedChurch of Europe, to call
things by their right names is a — tree

that has grown out of his loins. He
endowed it with its theology, when he
put into the hands of his clergy the
" Faith" of the pseudo-Athanasius to be
learnt, and the work of Alcuin on the
Trinity to be studied by them at the
Synod of Aix, a.d. 802 he endowed it ;
with its discipline at the Synod of Aix,

A.D. 816, presided over by his son and
successor, of which Dean Milman says
no less eloquently than justly :*
The four great acts of this Council were among

the boldest and most comprehensive ever sub-
mitted to a great national assembly. The Emperor
* Lat. Christ. III. 117.

was stilltheory the sole legislator ; not only

in
were the secret suggestions, but the initiatory
motives from the supreme power. It might seem
that in the three acts which regarded the hierarchy
the Emperor legislated for the Church but it was ;
in truth the Church legislating for herself through

the Emperor. It was Teutonised Latin Chris-
tianity organising the whole Transalpine Church,
with no regard of the Western Pontiff. It was
the completion^ ratification, extension of Charle-
magne's scheme — a scheme by its want of success
or universality still awaiting its consummation.
The vast reforms comprehended at once the whole
clergy and the monasteries. All these laws are
enacted by the Emperor in Council for the whole
—
empire almost tantamount to Latin Christendom —
of approbation, ratification^ confirmation by the
PopCj not one word.
It has indeed been pretended that Pau-

Hnus sat at the first of these synods as
legate of the Pope. I do not see what
difference it need make to the argument
if he did. Two bishops are said to have
represented the Pope at Frankfort, where
was formally
the Second Nicene Council
condemned, which they were aware his
Holiness had as formally confirmed.*
* " Christendom's Divisions," ii. 394.

CONCLUDING REMARKS. ^6^
And what greater liberties were ever

again,
taken with any Pope than were taken by
these Caroline divines with Eugenius II.
in dictating to him where his duty lay,

in reflecting upon the acts of his pre-
decessors, at the celebrated Synod of Paris
against images, A.D. 825, which the Pope
had no alternative but to accept in
silence?*
No ! strange to say the really noble
part played by some Popes then, is pre-
cisely what Rome most anxious to
is
forget, and to hide now. There were

some Popes who saw through the revo-
lutionary designs of Charlemagne, and
who resisted the mischief which he was
bent upon perpetrating to the utmost of
their ability. But the letter of Adrian I.
in defence of the Seventh Council and its
uninterpolated creed, never saw daylight

with the goodwill of Rome, and would
* See the amazement expressed on all this by

Baronius a.d. 824,
: n, 31-3, and A.D. 825,
n. 4, etc.
have been disavowed if it could. The

silver tablets of Leo III. on v^hich the
uninterpolated was engraved, are
creed
not among the relics which Rome has
j
preserved. And as for the act of
\ John VIII. in fraternising with Photius,
I
and in summoning S. Methodius, the
I
Apostle of the Sclavonians, to Rome to
ask him whether he accepted and used
] the creed as it had been promulgated by
the six first councils and received by
Rome,* it procured for him, even while
he lived, the scandalous sobriquet of Pope
Joan, or the female Pope.f
Why would Rome bury the acts of
these Popes if she could ? Simply for
. this reason : that, in process of time,
when policy dictated, and opportunity
offered, she accepted both the doctrine
and discipline of Charlemagne as her
* See his own letter to Count Sventopulcher.

Ep. 293, in Migne's Patrol, cxxvi. 905, or Baron.
A.D. 880, n. 16.
f
**
Christendom's Divisions," ii. 413.
own, turned her back upon pure, genuine

antiquity from thenceforth, and by so
doing, in turn. Latinised the Teuton.
The Apostles' Creed, the Athanasian Creed,
she accepted their titles, and bade her clergy
recite both as such at the times fixed by
Charlemagne.
She accepted the rules he had laid down
for Church discipline ; she discarded the
uninterpolated creed from her Baptismal
Office, and commenced using that of
the Apostles instead ; she introduced
the interpolated Creed into her liturgy.
The teaching of the false Athanasius
and of Alcuin she declared orthodox in
opposition to that of the true Athanasius,
and to those who persisted in adhering to
his faith and that of councils. When
shall we have got to the end of her men-
daciousness ? Teacher of Christendom
she claims to be—
** The earth, that in her genial breast
Finds for the down a kindly nest,
When wafted by the warm south-west.
It floats at pleasure :"
is a graphic illustration of the kindly

welcome given to fictions in hers ! The
fiction of the Apostles' Creed was incul-
cated by her as gospel, as long as any-
thing could be got out of it to her advan-
tage. When was exploded, she was
this
equally pleased to fall back upon the

idea, too hastily propounded by critics,
that the Creed so called was really the
Roman. It has turned out to be no
more the Roman than the Greek.* The

Easterns had their creed the Westerns, ;
including Western Africa, theirs and ;
Rome hers, which remained stationary,

while the rest grew. The Eastern, in
process of time, grew to be the Niceno-
Constantinopolitan, or the Creed of the
Church ; the Western to be named after
the Apostles ; the Roman only to become

obsolete even at Rome as a profession.
Her candidates for baptism are still ex-
amined in it by word of mouth in the
form of question and answer ; but as a
* Above, c. ii. It is given at length, p. 130.

CONCLUDING REMARKS, 369
profession it was exchanged, at first, in
obedience to law, for that of the Church

afterwards,from motives of poUcy, for that
of the West. Neither of them had been
indebted for a single article they contained
to Rome, Both were original and inde-
pendent compositions, as far as she was
concerned. She accepted both without
making alterations in either. Her own
creed, on the contrary, was enlarged from
them.* After this, it would be super-
fluous to inquire what the teaching office
of Rome was when creeds were formed;

for there is and never has been, a
not,
creed in use which the Church owes to
her.
Subsequently to her adoption of the
Caroline system, she endeavoured to take
credit to herself for the creed that under-
lies it. " The holy
Athanasius," she
would have the Greeks believe, " had
composed it when an exile in the West,"f
* Above, pp. 164-7.
t Above, pp. 255-6.
2 B
3 70 CONCLUDING REMARKS.
to do honour to Pope Julius whose guest

he was. The legend was of course dic-
tated by a consciousness of the secret
sources of her own inspiration. The

conquest of Constantinople by the Latins
had enboldened her to claim, amongst
other things which she had never claimed
before, to define doctrine. This brings
me to the first of what I shall call papal
creeds —
from their cardinal profession
being belief in the Pope of which the —
best known to us is that of Pius IV.
Down to the ninth century, the utmost
claimed by the Popes themselves on
behalf of their see had been that, '' as
matter of fact ^ it^"* not they, " had never
swerved from the faith.*" Pope Adrian
had to lay stress on this distinction to get
* Adrian II. 's formula, slightly varied from that

of Hormisdas, at the council condemning Photius,
A.D. 86g. The words 'are, " Et quia non potest
D. N. I. C. praetermitti sententia dicentis :
'
Tu es
Petrus," etc. haec quae dicta sunt rerum probantur
effectihus, quia in sede Apostolica immaculata est
semper servata religio."
his assertion allowed even so : for as yet
everybody remembered, and nobody vâs

as yet audacious enough to deny, the con-
demnation of Honorius for heresy. Be-
sides, history then deposed to another fact
equally pertinent, and doubly patent, till
fiction had obscured it, as regards Rome,

viz. that it was one thing to keep creeds,
and another to make them. But times

were changed when Clement IV. com-
posed his Creed.* He therefore argued,
with all the pseudos\ to back him, " that
the Roman Church, as it was credited
above all others with having upheld the
faith, so it ought, when any questions
are raised on doctrine, to define them."
And this, after the lapse of six centuries,
Pius IX. has capped at last by declaring
that he who defines doctrine is infallible.
Such have been the effêcts of inviting

reason to dogmatise in matters of faith,
* See this Creed epitomised, in **

Christendom's
Divisions," ii. 362-3.
\ I.e. Decretals, donations, legends, etc.
2 B 2 .
37^ CONCLUDING REMARKS.
and ot empowering logic to heap con-

clusions one upon another, rigidly mind-
ful of their syllogistic consistency, but in
utter indifference to their conformity with
objective truth of whatever kind. Hence
the dictatorial, inflated, menacing, unreal
character which has earned for the
teaching of the schools so much con-
tempt hence the "peremptory,
; stern, reso-
lute, overbearing, and relentless" mould,

the reverse of Christian, attaching to the
Church in which it is still upheld. Reason
is always exacting and imperious where
she reigns unchecked ; and she will make
use of the imagination to weave fictions
for her on any subject where facts are not

up to her mark, or else conflict with her
axioms. Previously to the publication of
the " Novum Organon" of Lord Bacon,
it was heresy to impeach the least of the
physical nostrums she had derived from
her great oracle, Aristotle. And when
in our own days the Vatican decrees were
published in defiance of history, they were
defended on the ground that the appeal

to history was treason.
In the same breath a slur was designedly
cast upon the memories of De Marca, Bos-
suet, Mabillon, Montfaucon, Martene,Cal-

met, Simon, Launoi, Thomassin, Morin,
Tillemont, Baluze, Du Pin, and a host of
other ornaments of the Gallican Church
who had, throughout the whole range of
ecclesiastical literature, done so much to
clear away the rubbish of ages, to dis-
criminate between truth and falsehood
between primitive truth and medieval
fiction —and set truth upon its pedestal
once more and whom, in sacrificing
:
to " the insolent and aggressive faction"

as she did recently, France parted with in-
finitely more glory than she gained at
Inkermann or Solferino.
But history, like physical science, is cer-
tain to triumph at last and sooner or later
:
the logic of reason will have to bow low

in the dust again before the logic of facts.
The detection of forgeries, will go on till
" there is nothing hid that shall not be

known :
" and all who have been parties
to " the mystery of iniquity " that has
been working among us so long, exposed
to public gaze. Then, and not till then, will
Christianity be disenchanted of the Spirit
of Evil that has for such ages divided her
professing members — then, and not till
then, will Rome learn to distinguish be-

tween what she has inherited from Peter,
and what from Charlemagne. And then,
by the combined
lastly, action of the
Greek and Teuton, and all who take
part with them, the glorious old reli-
gion of the past — so loyally preserved

by the former — will live again in
adapting itself to the multifarious de-

mands of the times in which we live;
when the flame of faith will burn all the

brighter from having been purified from
the dross of human supports, and the
blessings of free thought — by which is
not —
meant licence and of free government
— by which is not meant anarchy be —
secured to the lowest as well as the
highest, as well in Church as in State.
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Ffoulkes. The Athanasian Creed. 1871.

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RRirHAA^V^^- LKE LIBRARY

BRIGHAM YOFJNG UNIVER^JITV

BY THE SxiME AUTHOR.

DIFFICULTIES OF THE DAY, AND HOW

Sixteenth Thousand. Is. Qd. ; by Post, Is. 7d.

THE CHUKCH'S CEEED OR THE CROWN'S

Sixth Thousand. Is. Qd. ; by Post, Is. 8^.

THE ROMAN INDEX AND ITS LATE

Third Thousand. Is. ; by Post, Is. Id.

IS THE WESTERN CHURCH UNDER

or teach others another faith,' should be deposed, if bishops or ecclesiastics

monks or laymen, aju&them&iiaed.'"— Western Daily Mercury.

ENQUIRIES ON CREEDS IN GENERAL,

THE REV. E. S. FFOULKES, B.D.

AUTHOR OF " Christendom's divisions," etc.

V UviXv^A, v/[. 3. (3>^

BARTLE I. L. FRERE, ESQ.

OF NEVER-TO-BE REPAID KINDNESS,

THIS WORK IS INSCRIBED,

BUT WITHOUT COMMITTING HIM TO ITS CONTENTS,

WITH THE BEST WISHES AND REGARDS

The Exposition of the Creed by Rufinus ii

The Roman Creed 8i

From Creeds Variable to Creeds Fixed

The Age, Aim, and Authorship of the

The Athanasian Creed a Compilation, not

Concluding Remarks 351

Three or four years ago I ventured to

" Whether from wilfulness, or from

donymous compositions on every subject

equal antiquity with the Nicene, besides

Nicene Fathers having set forth the faith

doctor is made to pronounce the salva-

In a former chapter, I had shown con-

Athanasian Creed was first used for con-

up a fictitious antiquity for Latin doc-

forebore to speculate; but resolved to

take the earliest opportunity that offered

and again, on the plan of making an

astlcal literature from the first to the

various surroundings through their spec-

must challenge before my own is reached

way precisely that they came to theirs ?

When Voss published his celebrated trea-

at his own boldness in maintaining that the

and that the Apostles' Creed could not

of sacrilege by the majority; few ven-

not a learned man in any communion

" Comber testifies to the prevailing opinion, in

who would dispute them. In the Cate-

them " in twelve articles," is told at

the use of " the Apostles' Creed," and of

names; still all educated Roman Catho-

reality, was composed as its name would

" Part I., c. I.

is a further problem which has not yet