de Synodis, contains the words;- "We believe in one God, Father Almighty. . . and in one Lord, Jesus Christ . . . through (by) whom (are) all things."

(b) The third formula of the same Confession, as given by Theophronius, Bishop of Tyana (see St. Athan. de Synod. § 24), contains the words; "I believe in one God, Father Almighty . (out) of whom (are) all things, and in one Lord, Jesus Christ, through (by) whom (are) all things."

(c) The fourth formula (see St. Athan. de Synodis, § 25; Socrates, Hist. Eccl. ii. 18; and Nicephorus, Hist. Eccl. ix. 10) reads; - "We believe in one God, Father Almighty . . . ' (out) of whom every fatherhood in heaven and on earth is named'; and in the Lord Jesus Christ, through (by) whom all things came into existence."

1

(d) So also the formula of the Synod at Philippopolis (A. D. 343);— “Credimus in unum Deum, Patrem omnipotentem, creatorem et factorem universorum, ex quo omnis paternitas in coelo et in terra nominatur; credimus et in . . . Dominum nostrum Jesum Christum sunt omnia."

per quem facta

(e) Likewise the formula of the Third Synod of Antioch (A. D. 345), the "Exeσis μакрÓσTIXOS, given by St. Athanasius, de Synodis, § 26.

(f) Also the formula of the First Synod at Sirmium, A. D. 35I.

1 Ephes. iii. 15.

(g) The formula of the Fourth Synod of Sirmium (A.D. 359);- "We believe in one. . . God, Father Almighty . . . and in one only-begotten Son of God 'through (by) whom the worlds (oi alves) were framed,' and all things came into existence."

1

(h) The formula put forth by the Synod of Nice in Thrace (A. D. 359);—"We believe in one . . . God, Father Almighty, (out) of whom (are) all things; and in the only-begotten Son of God... through (by) whom all things came into existence."

(i) The Acacian formula set forth at the Synod of Seleucia in Isauria (A. D. 359) [see St. Athan. de Synodis § 29];- "And we acknowledge and believe in one God, Father Almighty . . . and we believe moreover in one Lord, Jesus Christ .. through (by) whom all things came into existence."

(j) The formula of the Synod at Constantinople (A. D. 360) [see St. Athan. de Synodis, § 30];

"We believe in one God, Father Almighty, (out) of whom (are) all things; and in the onlybegotten Son of God . . . through (by) whom all things came into existence."

(7) Private Confessions of Faith.

2

(a) The Creed of Lucian Martyr; "— “We be

1 Heb. xi. 3.

"The text of this Creed is given by Bp. Bull, Defensio Fidei Nicaenae, vol. i., pp. 343, 344. (Library of Anglo-Catholic Theology, Oxford, 1851.)

lieve, agreeably to the evangelical and apostolical tradition, in one God, Father Almighty, Creator and Maker of all things; and in one Lord, Jesus Christ, His Son, the Only-begotten, God, through (by) whom all things came into existence." (b) The Confession of Arius (second formula); "We believe in one God, Father Almighty; and in (the) Lord Jesus Christ, His Son (kaì eis Κύριον Ἰησοῦν Χριστόν, τον Υιόν αὐτοῦ). . . through (by) whom all things came into existence."

(c) Confession of Eunomius (circa A. D. 360); -"We believe in one God, Father Almighty, (out) of whom (are) all things; and in one onlybegotten Son of God. . . our Lord, Jesus Christ, through (by) whom (are) all things."

(For the Confession of Faith of Eusebius, Bishop of Cæsarea, see above, under Symbols of the Palestinian Churches.)

(d) Confession of St. Basil the Great; -"We believe and acknowledge one only true and good God Almighty and Father, (out) of whom (are) all things and one His only-begotten Son, our Lord and God, Jesus Christ . . . through (by) whom all things came into existence."

(e) Confession of St. Damasus, Bishop of Rome, (Confessio Fidei Catholicae); —"Credimus in unum Deum, Patrem omnipotentem, creatorem visibilium et invisibilium; et in unum Dominum, Jesum Christum, Filium Dei. per quem omnia facta sunt."

(f) Confession of Pelagius;- "Credimus in Deum, Patrem omnipotentem, cunctorum visibilium et invisibilium conditorem; credimus et in Dominum nostrum, Jesus Christum, per quem creata sunt omnia."

(g) Confession of St. Patrick, Apostle of Ireland (lived between 373 and 493 A. D.); -"Non est alius Deus, nec unquam fuit, nec erit post hunc, praeter Deum Patrem ingenitum, sive principio, a quo est omne principium, omnia tenens (ut diximus); et hujus Filius, Jesus Christus . . . et per ipsum (scil. Jesum Christum) facta sunt visibilia et invisibilia.”

We can scarcely fail to recognize in the Confession of St. Damasus, Bishop of Rome, as well as in those of Pelagius and St. Patrick, the clear evidence of Eastern affiliation; for in these Confessions, as in the Eastern Confessions generally, creation is ascribed to our Lord Jesus Christ as the efficient or instrumental Cause. The same connection may be seen in the Confession of Faith of Gregory, Bishop of Tours, and in the Exposition of the Creed given by Theodulph of Orleans.

APPENDIX II

TRINITARIAN TERMINOLOGY IN THE GREEK FATHERS OF THE FOURTH CENTURY

St. Athanasius

HARNACK'S implied statement that St. Athanasius was not in the technical sense of the term a ‘scientific' theologian 1 is not borne out, we are convinced, by a close study of St. Athanasius' theological writings. Athanasius uses theological terms with the same delicate discrimination as do St. Basil and the two Gregories. It must, indeed, be admitted that in the mind of St. Athanasius no clear or fixed distinction was drawn between 'essence' (ovoía) and 'substance' (VTÓσTaσis). But surely it is rash to conclude from this fact that Athanasius was no scientific theologian. In his Epistle to the African Bishops St. Athanasius expressly identifies the terms ovσía and iñóσraσis, affirming that they have the same meaning ἡ δὲ ὑπόστασις οὐσία ἐστί, καὶ οὐδὲν ἄλλο σημαινόμενον έχει (Ep. ad Afros. Epis. §4). In this particular, however, St. Athanasius is in accord with the language of the Nicene Anathema of A. D. 325, in which these two terms are used as practically equivalent. In his conciliatory letter written 1 Outlines of the History of Dogma, pp. 248, 259–263.

2 On the other hand, in the treatise In Illud, Omnia, § 6, Athanasius does not shrink from recognizing a distinction between these

terms.