Athanasian Creed

 

There is a possible allusion to the Creed in Gregory Nazianzen's Oration in praise of Athanasius: "For, when all the rest who sympathised with us were divided into three parties, and many were faltering in their conception of the Son, and still more in that of the Holy Ghost, (a point on which to be only slightly in error was to be orthodox) and few indeed were sound upon both points, he was the first and only one, or with the concurrence of but a few, to venture to confess in writing, with entire clearness and distinctness, the Unity of Godhead and Essence of the Three Persons, and thus to attain in later days, under the influence of inspiration, to the same faith in regard to the Holy Ghost, as had been bestowed at an earlier time on most of the Fathers in regard to the Son. This confession, a truly royal and magnificent gift, he presented to the Emperor, opposing to the unwritten innovation, a written account the orthodox faith, so that an emperor might be overcome by an emperor, reason by reason, treatise by treatise." (Oration 21, p. 33)^[4]

A medieval account credited Athanasius of Alexandria, the famous defender of Nicene theology, as the author of the Creed. According to that account, Athanasius composed it during his exile in Rome and presented it to Pope Julius I as a witness to his orthodoxy. The traditional attribution of the Creed to Athanasius was first called into question in 1642 by the Dutch Protestant theologian Gerhard Johann Vossius.^[5]

It has since been widely accepted by modern scholars that the creed was not authored by Athanasius,^[6] that it was not originally called a creed at all^[7] and that Athanasius's name was not originally attached to it.^[8] Athanasius's name seems to have become attached to the creed as a sign of its strong declaration of Trinitarian faith. The reasoning for rejecting Athanasius as the author usually relies on a combination of the following:

1. The creed originally was most likely written in Latin, but Athanasius composed in Greek.
2. Neither Athanasius nor his contemporaries ever mention the Creed.
3. It is not mentioned in any records of the ecumenical councils.
4. It appears to address theological concerns that developed after Athanasius died (including the filioque).
5. It was most widely circulated among Western Christians.^[3][9]

The use of the creed in a sermon by Caesarius of Arles, as well as a theological resemblance to works by Vincent of Lérins, point to Southern Gaul as its origin.^[6] The most likely time frame is in the late fifth or early sixth century AD, at least 100 years after Athanasius lived. The Christian theology of the creed is firmly rooted in the Augustinian tradition and uses the exact terminology of Augustine's On the Trinity (published 415 AD).^{[10][incomplete short citation]} In the late 19th century, there was a great deal of speculation about who might have authored the creed, with suggestions including Ambrose of Milan, Venantius Fortunatus and Hilary of Poitiers.^[11]

The 1940 discovery of a lost work by Vincent of Lérins, which bears a striking similarity to much of the language of the Athanasian Creed, has led many to conclude that the creed originated with Vincent or his students.^[12] For example, in the authoritative modern monograph about the creed, J. N. D. Kelly asserts that Vincent of Lérins was not its author but that it may have come from the same milieu, the area of Lérins in southern Gaul.^[13]

The oldest surviving manuscripts of the Athanasian Creed date from the late 8th century.^[14]

 

Athanasian Creed

Recording of the Athanasian Creed in English

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The Athanasian Creed is usually divided into two sections: lines 1–28 address the doctrine of the Trinity, and lines 29–44 address the doctrine of Christology.^[15] Enumerating the three persons of the Trinity (Father, the Son, and the Holy Spirit), the first section of the creed ascribes the divine attributes to each individually. Thus, each person of the Trinity is described as uncreated (increatus), limitless (Immensus), eternal (æternus), and omnipotent (omnipotens).^[16]

While ascribing the divine attributes and divinity to each person of the Trinity, thus avoiding subordinationism, the first half of the Athanasian Creed also stresses the unity of the three persons in the one Godhead, thus avoiding a theology of tritheism.

The text of the Athanasian Creed is as follows:

The Christology of the second section is more detailed than that of the Nicene Creed and reflects the teaching of the First Council of Ephesus (431) and the definition of the Council of Chalcedon (451). The Athanasian Creed uses the term substantia (a Latin translation of the Nicene ousia: 'being' or 'substance') with respect to the relation of the Son to the Father according to his divine nature, but it also says that the Son is substantia of his mother Mary according to his human nature.

The Creed's wording thus excludes not only Sabellianism and Arianism but also the Christological heresies of Nestorianism and Eutychianism. A need for a clear confession against Arianism arose in Western Europe when the Ostrogoths and Visigoths, who had Arian beliefs, invaded at the beginning of the 5th century.

The final section of this Creed also moved beyond the Nicene (and Apostles') Creeds in making negative statements about the people's fate: "They that have done good shall go into life everlasting: and they that have done evil into everlasting fire." That caused considerable debate in England in the mid-19th century, centred on the teaching of Frederick Denison Maurice.

 

Composed of 44 rhythmic lines, the Athanasian Creed appears to have been intended as a liturgical document, the original purpose of the creed being for it to be spoken or sung as a part of worship. The creed itself uses the language of public worship by speaking of the worship of God rather than the language of belief ("Now this is the catholic faith: We worship one God"). In the medieval Catholic Church, the creed was recited following the Sunday sermon or at the Sunday Office of Prime.^[18] The creed was often set to music and used in the place of a Psalm.

Early Protestants inherited the late medieval devotion to the Athanasian Creed, and it is considered to be authoritative in many Protestant churches. The statements of Protestant belief (confessional documents) of various Reformers commend the Athanasian Creed to their followers, including the Augsburg Confession, the Formula of Concord, the Second Helvetic Confession, the Belgic Confession, the Bohemian Confession and the Thirty-nine Articles.^[19] A metric version, "Quicumque vult", with a musical setting, was published in The Whole Booke of Psalmes printed by John Day in 1562. Among modern Lutheran and Reformed churches adherence to the Athanasian Creed is prescribed by the earlier confessional documents, but the creed does not receive much attention outside occasional use, especially on Trinity Sunday.^[18]

In Reformed circles, it is included, for example, in the Christian Reformed Churches of Australia's Book of Forms (published in 1991). It is sometimes recited in liturgies of the Canadian Reformed Churches and in the Protestant Reformed Churches. The Four additional ancient creeds that they adhere to would be Apostles, Athanasian, Creed of Chalcedon, and Nicene Creed.

The text of an abbreviated form—based on the 1990s Christian Reformed Church's translation, arranged as a three-part responsive creed for congregational use—is as follows:

We worship one God in trinity and the trinity in unity.

The person of the Father is a distinct person,
the person of the Son is another,
and that of the Holy Spirit still another.
But the divinity of the Father, Son, and Holy Spirit is one. Their glory equal; their majesty co-eternal.
What quality the Father has,
the Son has,
and the Holy Spirit has.
The Father is uncreated,
the Son is uncreated,
the Holy Spirit is uncreated.
The Father is immeasurable,
the Son is immeasurable,

the Holy Spirit is immeasurable.
The Father is eternal,
the Son is eternal,
the Holy Spirit is eternal.
And yet there are not three eternal beings. There is but one eternal being. So too there are not three uncreated or immeasurable beings. There is but one uncreated and immeasurable being.
The Father is almighty,
the Son is almighty,
the Holy Spirit is almighty.
Yet there are not three almighty beings.
There is but one almighty being.
Thus the Father is God,
the Son is God,
the Holy Spirit is God.
Yet there are not three gods.

There is but one God.^[20]

In the successive Books of Common Prayer of the reformed Church of England, from 1549 to 1662, its recitation was provided for on 19 occasions each year, a practice that continued until the 19th century, when vigorous controversy regarding its statement about 'eternal damnation' saw its use gradually decline. It remains one of the three Creeds approved in the Thirty-Nine Articles, and it is printed in several current Anglican prayer books, such as A Prayer Book for Australia (1995). As with Roman Catholic practice, its use is now generally only on Trinity Sunday or its octave. An Anglican devotional manual published by The Church Union, A Manual of Catholic Devotion: For Members of the Church of England, includes the Athanasian Creed with the prayers for Mattins, with the note: "Said on certain feasts at Mattins instead of the Apostles' Creed".^[21] The Episcopal Church, based in the United States, has never provided for its use in worship, but added it to its Book of Common Prayer for the first time in 1979, where it is included in small print in a reference section, "Historical Documents of the Church". ^[22][23] The Anglo-Catholic devotional manual Saint Augustine's Prayer Book, first published in 1947 and revised in 1967, includes the Athanasian Creed under "Devotions to the Holy Trinity".^[24]

In Lutheranism, the Athanasian Creed is, along with the Apostles' and the Nicene Creed, one of the three ecumenical creeds and is placed at the beginning of the 1580 Book of Concord, the historic collection of authoritative doctrinal statements (confessions) of the Lutheran Church. It is still used in the liturgy on Trinity Sunday.

In Roman Catholic churches, it was traditionally said at Prime on Sundays when the Office was of the Sunday. The 1911 reforms reduced that to Sundays after Epiphany and Pentecost and on Trinity Sunday, except when a commemoration of a double feast or a day within an Octave occurred. The 1960 reforms further reduced its use to once a year, on Trinity Sunday. It has been effectively dropped from the Catholic liturgy since the Second Vatican Council. It is, however, maintained in the rite of exorcism of the Roman Rite. Opus Dei members recite it on the third Sunday of every month. Consistent with its presence in Anglican prayer books, it is preserved in Divine Worship: Daily Office, the official breviary approved for use in the personal ordinariates for former Anglicans.

A common visualization of the first half of the Creed is the Shield of the Trinity.