Philip Schaff · 31 of 60

Symbolum Nicænum. A.D. 325.

[See the English version both of the original and the enlarged Creed in Vol. I. pp. 28, 29.]

APPENDIX.

Other Oriental Creeds of the Nicene Age.

With the Nicene Creed should be compared several similar Greek forms of the fourth century (see above, pp. 24–40, and Hahn, pp. 42–59), especially the following:

(1.) The Creed of Cæsarea, which Eusebius read at Nicæa, 325, as his own baptismal creed. It omits θεὸν ἀληθινόν and ὁμοούσιον , but otherwise agrees nearly with the first Nicene Creed till πνεῦμα ἅγιον , and is the basis of it.

(2.) The Creed of Jerusalem, which Cyril of Jerusalem taught in his Catechetical Lectures before 350. It likewise omits ὁμοούσιον , but has after ἅγιον πνεῦμα the articles: 'In ( εἰς repeated) one baptism for the remission of sins, and in one holy catholic Church, and in the resurrection of the flesh, and in the life everlasting;' resembling in this conclusion more the later Constantinopolitan Creed, of which it seems to be the chief basis.

(3.) Two Creeds of Epiphanius, a longer and a shorter one, recorded in his Ancoratus about 374. Both contain the whole Nicene Creed, with the concluding anathema (enlarged in one formula), and at the same time almost literally the additional articles after 'the ,' which were incorporated in the Nicene Creed by the Synod of Constantinople; showing that these were current in the Churches before 381.

(4.) The Creed of Arius, which he delivered to the Emperor Constantine (328), and which is recorded by Socrates and Sozomenus (also in Mansi, Tom. II. p. 1157; Walch, p. 47; Hahn, p. 192; and Denzinger, p. 8). It shrewdly omits the obnoxious words condemned by the Council of Nicæa, confesses Christ as θεὸν λόγον, δἰ οὗ τὰ πάντα ἐγέντο , and adds after ἅγιον πνεῦμα the articles: καὶ εἰς σαρκὸς ἀνάστασιν, καὶ εἰς ζωὴν τοῦ μέλλοντος αἰῶνος, καὶ εἰς βασιλείαν οὐρανῶν, καὶ εἰς μίαν καθολικὴν ἐκκλησίαν τοῦ θεοῦ, τὴν ἀπὸ περάτων ἕως περάτων.