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he was born he was not, and that he was made of those things which are not, or who say that he is of any other substance or essence, or that he is created, or mutable, or convertible, all such the Apostolic and Catholic Church doth anathematize.'

11. In connexion with the Nicene Creed, we shall next insert the celebrated symbol so well known by the name of the Athanasian Creed, which was published at Rome, A. D. 340. Athanasius, its reputed author, distinguished himself greatly in the Council of Nice; he was afterwards Bishop of Alexandria, and his talents and his life were chiefly devoted to the defence of the truth against the Arian heresy. His Creed is found in the 2nd vol. of his works, p. 21. (Ed. Colon. A. D. 1686.) But we quote from the 2nd. vol. of Mansi's Councils, p. 1354, which is more accurate and the English translation which

παλιν κρῖναι ζωντας και νεκρούς· και εις το πνεύμα το ἅγιον τοὺς δὲ λέγοντας· ἦν ποτε ὅτε οὐκ ἦν, και πριν γεννηθῆναι οὐκ ἦν, και ὅτε ἐξ οὐκ ὄντων εγένετο, ἢ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσιας φασκοντας εἶναι, κτίζον, ἢ αλλοιωτον, ή τρεπτον τον υἱον τε Θες· τούτες αναθεματίζει ἡ καθολική και αποςολικη εκκλησία.

As the Nicene Creed is a formulary of such peculiar importance, it may be interesting to some of our readers to have a Latin version, which we add accordingly, from Ruffinus.

'Credimus in unum Deum, Patrem omnipotentem, omnium visibilium et invisibilium factorem. Et in unum Dominum Jesum Christum Filium Dei, ex Patre natum unigenitum, id est ex substantia Patris; Deum ex Deo, lumen ex lumine, Deum verum ex Deo vero; natum non factum, consubstantialem Patri, per quem omnia facta sunt, et quæ in cœlo et quæ in terra. Qui propter nos homines, et propter nostram salutem descendit, et incarnatus est, et homo factus, passus est, et resurrexit tertia die et ascendit in cœlos: et iterum venturus est judicare vivos et mortuos. Et in Spiritum Sanctum. Eos autem qui dicunt: Erat aliquando quando non erat, et ante quam nasceretur, non erat, et quia ex iis quæ non sunt, factus est: aut ex alia substantia vel essentia dicunt esse, vel creatum, vel mutabilem vel convertibilem filium Dei; anathematizat catholica et Apostolica ecclesia.'

we use is taken from the Common Prayer Book of the Church of England, since it was thought expedient, at the time when our own branch of the Church established a distinct organization, to exclude the Athanasian Creed from our Liturgy, on account of the strong objection expressed to the damnatory clauses with which it commences and concludes. In all other respects its doctrine is held to be unquestionable. It is as follows :

(m) ‘Whosoever will be saved, before all things it is necessary that he hold the Catholic faith.

Which faith, except every one do keep whole and undefiled; without doubt he shall perish everlastingly.

And the Catholic faith is this, that we worship one God in Trinity, and Trinity in Unity ;

Neither confounding the Persons, nor dividing the Sub

stance.

For there is one Person of the Father, another of the Son, and another of the Holy Ghost.

But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one; the Glory equal, the Majesty co

eternal.

Such as the Father is, such is the Son, and such is the Holy Ghost.

(m) Οςτις ἄν βούληται σωθῆναι, προ παντων χρή κρατεῖν την καθολικήν πιςτιν.

Ην εἰ μη εις ἕκαστος σώαν και αμώμητον τηρήσειεν, ἄνευ διςαγμα εις

τον αίωνα απολεῖται.

Πίςις δὲ καθολικὴ αὕτη ἐξίν, ἵνα ἕνα Θεὸν ἐν Τριάδι, καὶ Τριάδα ἐν μονάδι σεβώμεθα.

Μητε συγχέοντες τὰς ὑποφάσεις, μήτε την εσίαν διαχωρίζοντες.

Αλλη γάρ ἐςιν ἡ υπόςασις τοῦ πατρὸς, ἄλλη τοῦ ὑιοῦ καὶ αλλη τοῦ ἁγία πνέυματος.

Α λλὰ πατρος καὶ υἱοῦ καὶ ἁγία πνεύματος μία ἐξὶν ἡ θεότης, ἴση ἡ δόξα συναΐδιος ἡ θεότης.

Οιος ὁ πατὴρ, τοιοῦτος καὶ ὁ υἱος, τοιοῦτον καὶ τὸ πνεῦμα τὸ ἅγιον.

The Father uncreate, the Son uncreate, and the Holy Ghost uncreate.

The Father incomprehensible, the Son incomprehensible, and the Holy Ghost incomprehensible.

The Father eternal, the Son eternal, and the Holy Ghost eternal.

And yet there are not three eternals, but one eternal. As also there are not three incomprehensibles, nor three uncreated, but one uncreated, and one incomprehensible.

So likewise the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty.

And yet there are not three Almighties, but one Almighty. So the Father is God, the Son is God, and the Holy Ghost is God.

And yet there are not three Gods, but one God.

So likewise the Father is Lord, the Son Lord, and the Holy Ghost Lord.

And yet there are not three Lords, but one Lord.

̔Α”κτιςος ὁ πατηρ, ἄκτιςος ὁ υἱος ἄκτιςον καὶ τὸ πνεῦμα τὸ ἅγιον. Δ' κατάληπτος ὁ πατης, ἀκατάληπτος ὁ ὑιὸς, ἀκατάληπτον τὸ πνεῦμα τὸ ἅγιον.

Αἰώνιος ὁ πατηρ, αἰώνιος ὁ υἱος, αἰώνιον τὸ πνεῦμα τὸ ἅγιον.
Καὶ γὰρ οὐ τρεῖς αἰώνιοι, ἀλλ ̓ εἷς αἰώνιος.

Ωσπερ οὐ τρεῖς ἄκτιςοι· οὐδὲ τρεῖς ἀκατάληπτοι, ἀλλ ̓ ἑῖς ἄκτιςος, καὶ εἷς ἀκατάληπτος.

Ομοίως παντοδύναμος ὁ πατηρ, παντοδυνάμος ὁ υἱος, παντοδυνάμον τὸ πνεῦμα τὸ ἅγιον.

Καὶ γὰρ οὐ τρεῖς κύριοι, ἀλλ ̓ εἷς ἐςὶ κύριος.

Οτι ὡς ἰδίαν μίαν ἑκάστην απόςασιν Θεὸν καὶ κύριον ὁμολογεῖν τη Χρισιανικῇ ἀληθεία βιαζόμεθα· οὕτω τρεῖς Θεούς, η τρεῖς Κυρίες λέγειν τῇ καθολική εὐσεβείᾳ κωλυόμεθα.

Ο πατηρ ἀπ ̓ οὐδενός ἐξιν, οὔτε ποιητὸς, ούτε κτιςὸς, οὔτε γεννητός.

Ο υἱὸς ἀπὸ τοῦ πατρὸς μόνε ἐστὶν, οὐ ποιητὸς, οὐ κτιςὸς, ἀλλὰ γεννητός ἐκ τοῦ πατρὸς,

Τὸ πνεῦμα τὸ ἅγιον ἀπὸ τοῦ πατρὸς οὐ ποιητὸν, οὐ κτιςὸν, οὐ γεννητὸν, ᾖλλ ̓ ἐκπορευόμενον.

For like as we are compelled by the Christian verity, to acknowledge every Person by himself to be God and Lord; So are we forbidden by the Catholic religion to say, There be three Gods or three Lords.

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 of the Son, neither made, nor created, nor begotten, but proceeding.

So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts. And in this Trinity none is afore, or after other; none is greater or less than another.

But the whole three Persons are co-eternal together, and co-equal. So that in all things, as is aforesaid, the Unity in Trinity, and the Trinity in Unity is to be worshipped.

He therefore that will be saved must thus think of the Trinity.

Furthermore it is necessary to everlasting salvation that

Εἷς ουν ἐξὶ πατίς, οὐ τρεῖς πατέρες· εἷς υἱός, οὐ τρεῖς ὑιοί· ἓν πνεῦμα ἅγιον, οὐ τρία πνεύματα ἁγία.

Καὶ ἐν ταύτῃ τῇ Τριάδι οὐδὲν πρότερον, ή ύςερον, οὐδὲ μεῖζον, ἢ ἔλαττον, ἀλλά πᾶσαι αἱ τρεῖς ἀποφάσεις συναΐδιοι ἐισὶν ἑαυταῖς καὶ ἶσαι.

Ουτω κατὰ πάντα, καθὼς εἴρηται, καὶ την μονάδα ἐν Τριάδι, καὶ Τριάδα ἐν μονάδι σεβομεθα.

Ο' οὖν βελόμενος σωθῆναι, οὕτω περὶ τῆς ἁγίας Τριάδος φρονείτω.

Πλην ἀναγκαῖόν ἐξιν προς αἰώνιον σωτηρίαν, ὅπως καί την σαρκωσιν τοῦ Κυρία ἡμῶν Ιησε Χριςε ὀρθῶς πιςέυση.

Εξι γὰρ πιξις ὀρθη, ἵνα πιςένωμεν καὶ ὁμολογῶμεν, ὅτι ὁ κύριος ἡμῶν Ιησούς Χριςος, ὁ του Θες υἱός, Θεος καὶ ἄνθρωπός ἐξι.

Θεος ἐκ τῆς οὐσίας τε πατρος προ αιώνων γεννηθείς, καὶ ἄνθρωπος ἐκ τῆς οὐσίας τῆς μητρος ἐν τῷ αἰῶνι τεχθείς.

he also believe rightly the incarnation of our Lord Jesus Christ.

For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man. God, of the Substance of the Father, begotten before the world, and man, of the substance of his Mother, born in the world ;

Perfect God and perfect man, of a reasonable soul and human flesh subsisting. Equal to the Father, as touching his Godhead, and inferior to the Father as touching his manhood. Who although he be God and man, yet he is not two, but one Christ.

One; not by conversion of the Godhead into flesh, but by taking of the manhood into God.

One altogether, not by confusion of substance, but by unity of Person.

For as the reasonable soul and flesh is one man; so God and man is one Christ.

Who suffered for our salvation, descended into hell, rose again the third day from the dead.

He ascended into heaven, he sitteth on the right hand of

Τέλειος Θεος, καὶ τέλειος ἄνθρωπος ἕκ ψυχῆς λογικῆς καὶ ανθρωπίνης σαρκος ύψιζαμενος.

Ισος τῷ πατρὶ κατὰ την θεότητα, ἐλαττων τῷ πατρὶ κατὰ τὴν ἀνθρωπότητα.

Ος εἰ καὶ ἄνθρωπος καὶ Θεός ἐξιν, οὐ δυο ὅμως, ἀλλ' εις ἐξὶ Χριςός.

Εἷς δὲ οὐ τροπῆ τῆς θεότητος εἰς σαρκα, ἀλλὰ προσλήψει τῆς ἀνθρωπότητος εις Θεόν.

Εἷς παντως οὐ συγχύσει τῆς ουσίας, ἀλλ ̓ ἑνότητι τῆς ὑποςασεως.

Καὶ γὰρ ὡς ἡ λογικη ψυχη καὶ ἡ σὰρξ εἷς ἐςὶν ἄνθρωπος, οὕτω Θεος καὶ ἄνθρωπος εις ἐξι Χριστός.

Ος ἕπαθε διὰ τὴν ημετέραν σωτηρίαν, κατῆλθεν ἐν ᾅδῃ, ἀνέξη τῃτρίτη ἡμέρᾳ ἐκ τῶν νεκρῶν.

Α' νῆλθεν εις τούς οὐρανούς, κάθηται ἐκ δεξιῶν τε Θες καὶ πατρος παντοκρατορος· ὅθεν ἥξει κρῖναι ζῶντας καὶ νεκρούς.

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