tialis, representing ouoovotos, the great word of the Nicene Creed, does not occur. There is, however, the expression, "neque substantiam separantes."

$76. The Athanasian compared with other Creeds. -Dr. C. J. Cazenove observes: "It gives us something which the Apostles' Creed and the Nicene Creed do not give us, namely, a more distinct assertion of the unity of the threefold Personality of the Godhead, and, so to speak, a separate treatment of the doctrine of the Incarnation. Doubtless they in turn have each some precious truth. The Apostles' Creed in its present form alone expresses a distinct belief in the communion of saints. The Nicene Creed is possibly the most clear of all respecting the Principatus Patris. But the scholastic form into which the proportions are cast in this Creed has also special merits of its own" (D.C.B. "QUICUNQUE VULT").

877. The Athanasian Creed, Notes:

"Whosoever will be saved" (Quicunque vult salvus esse).

"He therefore that will be saved" (Qui vult ergo salvus esse).

"It is necessary to eternal salvation" (Necessarium est ad æternam salutem).

"He cannot be saved" (Salvus esse non poterit). Except every one do keep whole and undefiled" (Nisi quisque integram inviolatamque servaverit). Except a man believe faithfully" (Nisi quisque fideliter firmiterque crediderit).

"Before all things it is necessary" (Ante omnia opus

est).

"Trinity" (Trinitas, occurring in no other Creed. It occurs in the Litany and Art. I.). "Person" (Persona, iróσraσis). "Substance" (Substantia, ovoía).

"That the Latin doctors found a difficulty in adequately representing the Greek terms róσTασis and ovoía is known to every student of the Arian controversy. . . But the fact remains that, despite the danger of introducing an earthly sense of individuality, the Easterns had by the date even of the second general council (381) fully acknowledged that Persona was the best term which the Latin-speaking races could employ (for væóσraσis) in the enunciation of the Catholic Faith concerning the Holy Trinity."DR. C. J. CAZENOVE, l.c.

"The Godhead" (Divinitas).

"Incomprehensible" (Immensus, infinite). Cf. "Patrem immensæ Majestatis" (Te Deum). Bishop Hilsey, "immeasurable."

"Every Person by Himself" (Singillatim unamquamque Personam).

"Of the Father and of the Son ... proceeding" (A Patre et Filio... procedens).

Creed has ἐκ τοῦ Πατρός.

The Nicene

"Begotten before the worlds" (Ante sæcula genitus). "A reasonable soul" (Anima rationalis).

$78. The Athanasian Creed, Damnatory Clauses. -Those who value this Creed most regard the (so-called) damnatory clauses as simply a charitable warning against wilful resignation of known truth, against the notion that man is not responsible for the

use of the intellect (Gal. i. 8, 10; St. John i. 9—11; St. Jude 3, 20; cf. also St. Mark xvi. 16). . . . They do not suppose it to refer to any who have not received the faith, or whose non-admission of it from hereditary teaching or any like cause is involuntary and free from deliberate purpose."-DR. C. J. CAZENOVE, l.c.

§ 79. The Athanasian Creed, Heresies condemned by it

(a) That of Sabellius (c. A.D. 250), which confounded the Persons, teaching that Father, Son, Holy Ghost, were but various names or manifestations of the one God. The Creed asserts that those names represent distinct Personalities.

(b) That of Arius (c. 320), dividing the substance by teaching that the substance or essence of the Second Person, and of the Third likewise, was inferior `to that of the First. The Nicene Creed affirmed that the Son is consubstantial with the Father. The Athanasian, without employing that word, asserts the same truth conveyed by it, viz., The Godhead of the Father, and of the Son, and of the Holy Ghost is all one, the glory equal, the majesty co-eternal; and again, nor dividing the substance.

(c) That of Apollinaris (c. 375), denying to the Person of Christ a reasonable soul, "anima rationalis." Apollinaris, in his zeal for the Deity of Christ (Sch. iii. 710; cf. Nean. iv. 118, Pear. 304), ran into the error of denying His proper manhood, by taking away His thinking and intelligent soul, and putting in a Divine one, the Logos. This was a heresy in Christology, against which the second part of the

Creed is directed, e.g., "Perfect God and perfect man, of a reasonable soul and human flesh subsisting."

(d) Anthropomorphism (c. 400), which represented God in the form of man, limited by bodily parts. The Creed calls the Divine Being "immensus," unlimited, immeasurable.

It has been remarked that the Athanasian Creed alludes only in the faintest way, if at all, to two other very important heresies in Christology, viz., Nestorianism, condemned by the council of Ephesus, 431, and Eutychianism, by that of Chalcedon, 451, the inference being that the Creed must be older than those heresies. That inference is not conclusive. Apollinarism was at the root of Nestorianism and Eutychianism, and the protest of the Creed against that was sufficient. There is, moreover, this to be remembered. The Athanasian Creed was directed more especially against Western Arianism, which was not a mere reproduction of the Eastern heresy. Arianism flooded the West, not through the speculations of subtle intellects, as in the East, but by a deluge of rude barbarians converted half-way to Christianity-Christians with a nominal Christ, who never produced a single theologian of their own. The Western Catholics, therefore, had to struggle against what would in our days be considered a rough popular unitarianism, which seized upon certain leading ideas, without entering into subtleties. What they brought with them into the West went as far as Apollinarism, and that they continued to hold, while Nestorianism, Eutychianism, Monophysitism, Monothelitism (c. 617), which all made such havoc in the East, gained no footing to speak of in the West.

The Athanasian Creed, though couched in scholastic language, is meant to deal with plain people; it deals blow upon blow against Sabellianism, Arianism, Apollinarism, the most plausible forms of Antitrinitarianism and a false Christology, and finds no occasion to go further. The Athanasian Creed was the very formula for the work it had to do. Though full of hard terms for the learned, it has more intelligibility than they sometimes suspect for the unlearned.

Comparing the Creeds together as forms of Divine service, we note that the Nicene and Apostles' were at first employed in the profession of faith at Baptism; that in or about 471 the Nicene began to be used, viz. in the East, in general public worship, but in time became limited to Holy Communion; that in the West the Nicene has been always the special Creed of Holy Communion, since its first known usage in the West, viz. by the third Council of Toledo in 589; that in the West the Apostles' and Athanasian were recited or sung in the ordinary daily service from early times and through the middle ages. (Bing. X. iv. 17, XV. iii. 27; D.C.A. 493.)

In the Common Prayer the Apostles' Creed daily perpetuates the memory of the holy rite which gave us our first admission to Christian worship. The Quicunque, both as an alternative of the Apostles' and as an exposition of the Trinity, reminds us especially of the Name into which we were baptized. The Nicene, dwelling so fully on the Person of Christ, is the most appropriate Creed for the office of the Communion of His Body and Blood.