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