The Early Christian Creeds

The Scotch Commissioners. (part 7)

Relation to other Churches.

'This brief statement of the position and doctrines of the "Catholic Apostolic Church" shows the grounds of their refusal to be called by any other name than belongs to the whole community of the baptized. They are a part of the one Church, differing from their brethren in being gathered under the proper ministries of the Church universal, and in being organized according to the original law of the Church as defined by St. Paul when speaking of the Body of Christ (1 Cor. xii.). They hold the one faith, the one hope, and the one baptism; and, without departing from the exact and literal teachings of the New Testament, they have added to these the larger statements of truth which have been the fruits of God's presence with his Church through all her generations.

'Having its origin among the Protestant Churches, and retaining all the great truths pertaining to the cross of Christ, for which the Reformation was a noble and successful struggle, this Catholic work has laid under contribution the rich stores of the Greek and Roman communions, and is leading the Church on into still deeper knowledge of the purposes of God contained in holy Scripture, by means of the living ministers of Christ and the revelations of the Holy Ghost, to the end of preparing her as a bride for the marriage of the Lamb.' __________________________________________________________________

[1715] See A Brief Account of a Visit to some of the Brethren in the West of Scotland, London, 1831 (J. Nisbet); Robert Baxter (first a believer in the divine origin and then in the satanic origin of these gifts): Narrative of Facts characteristic of the Supernatural Manifestations in Members of Mr. Irving's Congregation and other Individuals, in England and Scotland, and formerly in the Writer himself, Lond. (Nisbit), 1833; Hohl, 1.c. (quoted in my Hist. of the Apost. Ch. § 55, p. 198). Comp. also Stanley, Comment. on the Epp. to the Corinthians, 4th ed. London, 1876, pp. 250 sqq.

[1716] When he adds, 'Oh foulest Circean draught, thou poison of popular applause! madness is in thee, and death; thy end is Bedlam and the grave,' he seems to cast a reflection on Irving's character which is not justified by facts; for Mrs. Oliphant's Life shows him to have willingly sacrificed popularity to his convictions.

[1717] 'They do not lay claim to the name Catholic Apostolic as exclusively their own, but they use it as a proper designation of the one body of Christ, of which they are an organic part, and they refuse to be called by any other. They do this on the ground that it is wrong to affix to the Church the name of an eminent leader, like Luther or Calvin or Wesley; or one founded upon some feature of Church polity, such as Episcopal, Presbyterian, or Congregational; or one derived from some peculiar doctrine or rite, as Baptist or Free-will Baptist; or one expressing geographical limitations, such as Roman, Greek, Anglican, or Moravian. The essential characteristic of a thing should be expressed by its name, and the Church has for its three chief features, Unity, as the only organism of which Christ is head; Catholicity, as having a universal mission; and Apostolicity, as sent by Christ into the world, even as he was sent by the Father. It is a significant fact that this name, adopted in the Nicene Creed, has practically every where been changed, as into the Roman Catholic, the Greek Orthodox, the Protestant Episcopal, or something still narrower and more sectarian.'--W. W. Andrews, in Biblioth. Sacra, 1.c.

[1718] From a conversation with a learned minister of that Church, to whom I mentioned this difficulty, I infer that he at least--I do not know how many more--regards its testimony as a partial failure, or merely as a temporary provision, to be superseded by a better one. Another writes to me in answer to the same question: 'We are quite ready to admit failure, great failure, so far as to the present effects of the movement upon Christendom. But intrinsically, and in relation to God's plans, we do not think it a failure.' __________________________________________________________________

§ 114. The Articles of the Evangelical Alliance.

Literature.

Report of the Proceedings of the Conference, held at Freemasons' Hall, London, from August 19th to September 2d inclusive, 1846. Published by Order of the Conference. London (Partridge & Oakey, Paternoster Row), 1847.

Comp. also the Proceedings of the Seven General Conferences of the Alliance, held at London, 1851, Paris, 1855, Berlin, 1857, Geneva, 1861, Amsterdam, 1867, New York, 1873, and Basle, 1879, all published in English, some also in the German, French, Dutch, and other languages.

The General Conference of New York, the first held on American soil, was the most important, and its proceedings (published by Harper & Brothers, N. Y. 1874) form an interesting panoramic view of the intellectual and spiritual state of the Christian world at that time.

CHARACTER AND AIM OF THE ALLIANCE.

The 'Evangelical Alliance' is not an ecclesiastical organization, and has, therefore, no authority to issue and enforce an ecclesiastical creed or confession of faith. It is a voluntary society for the manifestation and promotion of Christian union, and for the protection of religious liberty. Its object is not to bring about an organic union of Churches, nor a confederation of independent Churches, but to exhibit, and to strengthen union and co-operation among individual members of different Protestant denominations without interfering with their respective creeds and internal affairs. It aims to realize the idea of such a Christian union as is consistent with denominational distinctions and varieties in doctrine, worship, and government. It may ultimately lead to a closer approximation of the Churches themselves, but it may and does exist without ecclesiastical union; and ecclesiastical union would be worthless without Christian union. It is remarkable that our Lord, in his sacerdotal prayer, which is the magna charta of Christian union, makes no reference to the Church or to any outward organization. The communion of saints has its source and centre in their union with Christ, and this reflects his union with the Father.

The Alliance extends to all nationalities and languages, but is confined, so far, to Christians who hold what is understood to be the Scriptural or evangelical system of faith as professed by the Churches of the Reformation and their legitimate descendants. It thus embraces Episcopalians, Lutherans, Presbyterians, Congregationalists, Baptists, Methodists, Moravians, and other orthodox Protestants, but it excludes Roman and Greek Catholics on the one hand, and the antitrinitarian Protestants on the other. The Quakers, though unwisely excluded by Art. IX., are in full sympathy with one of the two chief objects of the Alliance--the advocacy of religious liberty.

THE CONFERENCE OF 1846.

The call to the London Conference of 1846 for the formation of an Evangelical Alliance against infidelity was sufficiently liberal to encourage all orthodox Protestants to attend without doing any violence to their confessional conscience. But the High-Church elements, from aversion to miscellaneous ecclesiastical company, kept aloof, and left the enterprise in the hands of the evangelical Low-Church and Broad-Church ranks of Protestantism. The meeting was overwhelmingly English, and controlled by Episcopalians, Scotch Presbyterians, and English Dissenters. Next to them, America was best represented, and exerted the most influence. The delegation from the Continent was numerically small, but highly respectable. The whole number of attendants was over eight hundred ministers and laymen, from about fifty distinct ecclesiastical organizations of Protestant Christendom, among them many scholars and ministers of the highest Christian standing in their respective Churches and countries. Those who took the most active part in the proceedings were Sir Culling Eardley Smith (President), E. Bickersteth, B. W. Noel, W. M. Bunting, J. Angell James, Dr. Steane, Wm. Arthur, T. Binney, O. Winslow, Andrew Reed, of England; Norman Macleod, W. Cunningham, W. Arnot, R. Buchanan, James Begg, James Henderson, Ralph Wardlaw, of Scotland; Drs. Samuel H. Cox, Lyman Beecher, W. Patton, Robert Baird, Thomas Skinner, E. W. Kirk, S. S. Schmucker, of the United States; Drs. Tholuck, W. Hoffmann, E. Kuntze, of Germany; Adolphe Monod, Georges Fisch, La Harpe, of France and Switzerland. The meeting was one of unusual enthusiasm and interest. One of its most eloquent speakers, Dr. Samuel H. Cox, of New York, characterized it as an assembly

'Such as earth saw never,

Such as Heaven stoops down to see.'

The late Dr. Norman Macleod wrote during the meeting, in a private letter recently brought to light: [1719] 'I have just time to say that our Alliance goes on nobly. There are one thousand members met from all the world, and the prayers and praises would melt your heart. Wardlaw, Bickersteth, and Tholuck say that in their whole experience they never beheld any thing like it. . . . It is much more like heaven than any thing I ever experienced on earth.'

THE DOCTRINAL BASIS.

The part of the proceedings with which we are concerned here is the attempt made to set forth the doctrinal consensus of evangelical Christendom as a basis for the promotion of Christian union and religious liberty.

The Rev. Edward Bickersteth, Rector of Walton, Herts, and one of the leaders of the evangelical party in the Established Church of England, moved the adoption of the doctrinal basis, and Dr. S. H. Cox, a Presbyterian of New York, supported it in a stirring speech, on the third day (Aug. 21). After considerable discussion and some unessential modifications, the basis was adopted on the fifth day (Aug. 24), nemine contradicente; the vast majority raising their hands in approval, the rest abstaining from voting. The chairman then gave out the hymn,

'All hail the great Immanuel's name,

Let angels prostrate fall.'

It 'was sung by the Conference with a depth of devotional feeling which, even during the meetings of the Conference, had never been surpassed.' [1720]

The doctrinal basis is expressly declared 'not to be a creed or confession in any formal or ecclesiastical sense, but simply an indication of the class of persons whom it is desirable to embrace within the Alliance.' It consists of nine articles: (1) the divine inspiration and supreme authority of the Holy Scriptures; (2) the right and duty of private judgment in the interpretation of the Holy Scriptures; (3) the unity and trinity of the Godhead; (4) the total depravity of man in consequence of the fall; (5) the incarnation of the Son of God, his atonement, and his mediatorial intercession and reign; (6) justification by faith alone; (7) the work of the Holy Spirit in conversion and sanctification; (8) the immortality of the soul, the resurrection of the body, the judgment of the world by Jesus Christ, with the eternal blessedness of the righteous and the eternal punishment of the wicked; (9) the divine institution of the Christian ministry, and the perpetuity of Baptism and the Lord's Supper.

The basis is merely a skeleton: it affirms 'what are usually understood to be evangelical views' on the nine articles enumerated. To give an explicit statement of these views would require a high order of theological wisdom and circumspection. For the practical purpose of the Alliance, the doctrinal basis has upon the whole proved sufficient, though some would have it more strict, others more liberal, since it excludes the orthodox Quakers. It has been variously modified and liberalized by branch Alliances in calling General Conferences. The American branch, at its organization in New York, Jan., 1867, adopted it with a qualifying preamble, subordinating it to the more general consensus of Christendom, and allowing considerable latitude in its construction. [1721] __________________________________________________________________

[1719] Memoir, by his Brother, 1876, Vol. I. p. 260 (N.Y. ed.). The letter to his sister dated Aug. 4, 1846, should be dated Aug. 24.

[1720] Proceedings, p. 193.

[1721] See Vol. III. p. 821. __________________________________________________________________

§ 115. The Consensus and Dissensus of Creeds.

Philip Schaff: The Antagonisms of Creeds, in the "Contemporary Review," London, Oct 1876, (Vol. XI. pp. 836-850). The Consensus of the Reformed Confessions, In the "Proceedings of the First Gen. Pres. Council," Edinburgh, 1877; separately issued, New York, 1877.

The Creeds of orthodox Christendom have passed before us. A concluding summary of the points of agreement and disagreement will aid the reader in forming an intelligent judgment on the possibility, nature, and extent of an ultimate adjustment of the doctrinal antagonisms which are embodied and perpetuated in the symbols of the historic Churches. The argumentation from Scripture, tradition, and reason belongs to the science of Symbolics.

A. The Catholic Consensus of Greek, Latin, and Evangelical Christendom.

The Consensus is contained in the Scriptures, and in the oecumenical Creeds which all orthodox Churches adopt. It may be more fully and clearly specified as follows:

I.--RULE OF FAITH AND PRACTICE.

The Divine Inspiration and Authority of the Canonical Scriptures in matters of faith and morals. (Against Rationalism.)

II.--THEOLOGY.

1. The Unity of the Divine essence. (Against Atheism, Dualism, Polytheism.)

2. The Trinity of the Divine Persons.

Father, Son, and Holy Ghost, the Maker, Redeemer, and Sanctifier.

(Against Arianism, Socinianism, Unitarianism.)

3. The Divine perfections.

Omnipotence, omnipresence, omniscience, wisdom, holiness, justice, love, and mercy.

4. Creation of the world by the will of God out of nothing for his glory and the happiness of his creatures. (Against Materialism, Pantheism, Atheism.)

5. Government of the world by Divine Providence.

III.--ANTHROPOLOGY.

1. Original innocence.

Man made in the image of God, with reason and freedom, pure and holy; yet needing probation, and liable to fall.

2. Fall: sin and death.

Natural depravity and guilt; necessity and possibility of salvation. (Against Pelagianism and Manichæism.)

3. Redemption by Christ.

IV.--CHRISTOLOGY.

1. The Incarnation of the eternal Logos or second Person in the Holy Trinity.

2. The Divine-human constitution of the Person of Christ.

3. The life of Christ.

His superhuman conception; his sinless perfection; his crucifixion, death, and burial; resurrection and ascension; sitting at the right hand of God; return to judgment.

4. Christ our Prophet, Priest, and King forever.

5. The mediatorial work of Christ, or the atonement.

'He died for our sins, and rose for our justification.'

V.--PNEUMATOLOGY.

1. The Divine Personality of the Holy Spirit.

2. His eternal Procession (ekporeusis, processio) from the Father, and his historic Mission (pempsis, missio) by the Father and the Son.

3. His Divine work of regeneration and sanctification.

VI.--SOTERIOLOGY.

1. Eternal predestination or election of believers to salvation.

2. Call by the gospel.

3. Regeneration and conversion. Necessity of repentance and faith.

4. Justification and sanctification.

Forgiveness of sins and necessity of a holy lire.

5. Glorification of believers.

VII.--ECCLESIOLOGY AND SACRAMENTOLOGY.

1. Divine origin and constitution of the Catholic Church of Christ.

2. The essential attributes of the Church universal.

Unity, catholicity, holiness, and indestructibility of the Church. Church militant and Church triumphant.

3. The ministry of the gospel.

4. The preaching of the gospel.

5. Sacraments: visible signs, seals, and means of grace.

6. Baptism for the remission of sins.

7. The Lord's Supper for the commemoration of the atoning death of Christ.

VIII.--ESCHATOLOGY.

1. Death in consequence of sin.

2. Immortality of the soul.

3. The final coming of Christ.

4. General resurrection.

5. Judgment of the world by our Lord Jesus Christ.

6. Heaven and Hell.

The eternal blessedness of saints, and the eternal punishment of the wicked.

7. God all in all (1 Cor. xv. 28).

B. Consensus and Dissensus of the Greek and Roman Churches.

(a) CONSENSUS.

I. The articles of the oecumenical Creeds, excepting the Filioque of the Latin recension of the Nicene Creed and the et filio of the Athanasian Creed.

II. Most of the post-oecumenical doctrines, which are not contained in the oecumenical Creeds, and from which Protestants dissent, viz.:

1. The authority of ecclesiastical tradition, as a joint rule of faith with the Scriptures.

2. The worship (timetike proskunesis) of the Virgin Mary, the Saints, their pictures (not statues), and relics.

3. The infallibility of the Church--that is, the teaching hierarchy (ecclesia docens). The Roman Church lodges infallibility in the papal monarchy, the Greek Church in the (seven) oecumenical Councils, and the patriarchal oligarchy as a whole. [1722]

4. Justification by faith and works, as joint conditions.

5. The Seven Sacraments or Mysteries, with minor differences as to confirmation and unction.

6. Baptismal regeneration (in an unqualified sense), and the necessity of water-baptism for salvation.

7. Priestly absolution by divine authority.

8. Transubstantiation (metousiosis), and the adoration of the consecrated elements.

9. The sacrifice of the Mass for the living and the dead.

This forms the centre of worship. Preaching is subordinate.

10. Prayers for the departed.

On the authority of the Apocryphal books of the Old Testament, transubstantiation, Purgatory, and a few other points, the Greek doctrine is not so clearly developed and formulated; but, upon the whole, much nearer the Roman view than the Protestant.

As to the popular use of the Bible, there is this important difference, that the Greek Church has never prohibited it, like the Roman, and that the Russian Church has recently favored it, and thus opened the way for a wholesome progress and possible reformation

(b) DISSENSUS.

I. The eternal Procession of the Holy Ghost from the Son (Filioque): denied by the Greek, taught by the Latin Church.

II. The papal supremacy and infallibility: rejected by the Greek Church as an antichristian usurpation, asserted by the Latin Church as its corner-stone.

III. The immaculate conception of the Virgin Mary: proclaimed as a dogma by the Pope, 1854: [1723]

IV. The marriage of the lower clergy: allowed by the Greek, forbidden by the Latin Church.

V. Withdrawal of the eucharistic cup from the laity.

VI. A number of rites and ceremonies.

Greek rites: threefold baptismal immersion, instead of pouring or sprinkling; use of leavened, instead of unleavened, bread in the eucharist; the invocation of the Holy Ghost for the benediction of the sacred elements; infant communion; anointing baptized infants; the repetition of holy unction (to euchelaion) in sickness.

C. Consensus and Dissensus of the Greek Church and the Evangelical Churches.

(a) CONSENSUS.

I. They believe the Scriptures and the doctrines of the oecumenical Creeds. (See A.)

II. They reject:

1. The supremacy and infallibility of the Pope.

2. The immaculate conception of the Virgin Mary.

3. The withdrawal of the cup from the laity.

4. The enforced celibacy of priests and deacons.

(The Greek Church, however, prohibits the second marriage of the lower clergy, and requires the celibacy of the bishops.)

(b) DISSENSUS.

I. The double Procession of the Holy Spirit. [1724]

II. In the post-oecumenical doctrines mentioned sub B. (a), II., the Greek Church sides with Rome against Protestantism.

D. Consensus and Dissensus of the Roman Catholic and the Evangelical Protestant Churches.

(a) CONSENSUS. (See sub A.)

(b) DISSENSUS.

I. Scripture and Tradition, as a rule of faith.

Roman Catholic doctrine:

The necessity of ecclesiastical tradition (culminating in the infallible decisions of the papal see), as a joint rule of faith and as the sole interpreter of Scripture.

Protestant doctrine:

The absolute supremacy and sufficiency of the Scriptures as a guide to salvation.

II. Other differences concerning the Scriptures.

1. Extent of the Canon:

The Apocrypha of the Old Testament are included in the Roman, excluded from the Protestant Canon.

2. Authority of the Latin Vulgate:

Put on a par with the Hebrew and Greek Scriptures by Rome; while Protestantism claims divine authority only for the original Scriptures of the inspired authors.

3. Popular use and circulation of the Bible:

Discouraged (and relatively forbidden) by Rome; encouraged by Protestantism, which goes hand in hand with the Word of God, and must stand or fall with it.

III. Objects of Worship.

Roman Catholic doctrine:

1. God (latria);

2. The Virgin Mary (hyperdulia);

3. Angels and Saints (dulia);

4. Images and Relics of Saints. Protestant doctrine:

God alone. All other worship is gross or refined idolatry.

The Roman Catholic Christian approaches Christ through human mediators, and virtually substitutes the worship of Mary for the worship of Christ; the Protestant approaches Christ directly, and prays to him as his only and all-sufficient High-Priest and Intercessor with the Father.

IV. Primitive State.

Difference (asserted by Roman Catholics, denied by Protestants) between the image of God (imago, eikon, tslm), i.e., the natural perfection of the first man as a rational and free being, and similitude of God (similitudo, homoiosis, dmdt), i.e., supernatural endowment of man with righteousness and holiness together with the immortality of the body.

V. Original Sin.

Roman Catholic doctrine:

Original sin is a negative defect (carentia justitiæ originalis), or the loss of the similitude--not of the image--of God, and is entirely removed by baptism.

Protestant doctrine:

Original sin is a positive corruption and total depravity, involving the loss of (spiritual) freedom, and retains the character of sin after baptism.

VI. Justification by faith and good works (Roman Catholic);--or by faith alone (Protestant).

1. Different conceptions of justification (dikaiosis, justificatio): a gradual process of making the sinner righteous (identical with sanctification);--or a judicial and declaratory act of God (acquittal of the penitent sinner on the ground of Christ's merits and on condition of faith in Christ), followed by sanctification.

2. Different conceptions of faith: intellectual assent and submission to divine authority;--or personal trust in Christ and living union with him.

3. Different position assigned to works: condition of justification;--or evidence of justification.

4. Assurance of justification and salvation: denied (except on the ground of a special revelation) by Roman Catholics; asserted by Protestants (though in different degrees).

Paul and James. Basis of reconciliation: faith operative in love. [1725]

VII. Good works of believers.

The meritoriousness of good works (meritum ex congruo and meritum ex condigno): Works of supererogation, not commanded, but recommended (consilia evangelica), with corresponding extra merits, which constitute a treasury at the disposal of the Pope for the dispensation of indulgences.

Here is the root of the ascetic and monastic system (vota monastica: voluntary obedience, poverty, and celibacy), and the chief difference between Roman Catholic and Evangelical ethics.

VIII. The Church.

1. Identification of the Church of Christ with the Church of Rome--the fundamental error (the proton pseudos) of the papacy.

2. Distinction of the invisible Church (one and universal under the sole headship of Christ), and the visible Church (existing in many organizations or denominations): asserted by Protestants; denied by Roman Catholics.

3. Different conception and application of the attributes of the Church; unity, holiness, catholicity, apostolicity, indefectibility, infallibility, and exclusiveness, especially the last (extra ecclesiam nulla salus, which is made to mean extra ecclesiam Romanam).

IX. The Pope.

The infallible head of the Universal Church, the Vicar of Christ on earth, by virtue of his office as the successor of Peter.

This is the cardinal doctrine of Romanism, but rejected by Greeks and Protestants as an antichristian usurpation of the prerogative of Christ.

X. Sacraments in general.

1. Definition: visible signs of invisible grace instituted by the express command of Christ in the New Testament (Protestant);--or simply by the authority of the Church (Roman Catholic).

2. Number: seven (Roman Catholic);--or two (Baptism and the Lord's Supper).

3. Effect: ex opere operato (i.e., by virtue of the objective act);--or through faith (as the subjective condition).

XI. Baptism.

Its effect on original sin; its relation to regeneration; its necessity for salvation; and several ritual differences.

XII. The Eucharist. Romanism holds, Protestantism denies:

1. Transubstantiation and the adoration of the elements.

2. The withdrawal of the cup from the laity.

3. The Eucharist as a sacrifice, i.e., an actual though unbloody repetition of Christ's sacrifice on the cross by the priest for the sins of the living and the dead (the souls in purgatory).

The celebration of the Mass is the centre of Roman Catholic worship.

XIII. The other five Sacraments: Confirmation, Penance, Matrimony, Ordination, Extreme Unction.

Maintained by Rome as sacraments proper; rejected by Protestants, or admitted only as semi- or quasi-sacramental acts.

1. Confirmation.

Retained by the Lutheran, Anglican, and the German Reformed Churches (as supplementary to infant baptism after a course of catechetical instruction). Rejected by other Protestant Churches, in which a voluntary union with the Church by a public profession of faith takes the place of confirmation.

2. Penance (sacramentum pænitentiæ).

Auricular confession and priestly absolution; satisfaction for venial sins; indulgences. The Lutheran (and Anglican) standards approve private confession to the minister; other Churches leave it entirely optional; all Protestants deny the efficacy of priestly absolution except as an official declaration of God's forgiving mercy to the penitent

3. Ordination.

A separate priesthood and clerical celibacy (Roman Catholic); the general priesthood of the laity and the right of the laity to participate in Church government (Protestant).

4. Matrimony.

Differences in matrimonial legislation, mixed marriages, and divorce.

5. Extreme unction.

Rejected by Protestants, who in James v. 14 emphasize the praying rather than 'the anointing with oil' (a physical remedy).

XIV. Purgatory.

A temporary middle place and state (until the final judgment) between heaven and hell for the purification of imperfect Christians, which may be advanced by prayers and masses in their behalf.

Protestantism holds that there are only two conditions in the other world, but with various degrees of bliss or misery.

The indulgences closely connected with purgatory were the first occasion, though not the cause, of the Reformation.

E. Doctrinal Differences among Evangelical Protestants.

I.--LUTHERANISM AND CALVINISM.

1. Baptismal Regeneration.

Baptism a means of regeneration (as concurrent with the sacramental act), and hence necessary for salvation;--or only a sign and seal of regeneration (whether concurrent or preceding or succeeding, according to God's free pleasure).

2. The Encharistic presence.

Corporeal real presence (in, with, and under the elements) for all communicants;--or spiritual real (dynamic and effective) presence for believers only.

3. Christological.

The extent of the communicatio idiomatum. [1726] The ubiquity of Christ's body: asserted by the Lutheran Church (as a dogmatic support to its doctrine of the eucharistic multipresence); denied by the Reformed (as inconsistent with the limitations of humanity and the fact of Christ's ascension to heaven).

4. Predestination and the perseverance of saints.

No difference between Luther and Calvin, who were both Augustinians, but between their followers. (Synergism of Melanchthon in his later period. Semi-Augustinianism of the Formula of Concord. Extreme Calvinism of the Synod of Dort.)

II.--CALVINISM AND ARMINIANISM.

1. Election: unconditional;--or conditional.

2. Extent of redemption: limited to the elect;--or unlimited to all men.

3 and 4. Nature of faith and grace: irresistible;--or resistible.

5. Perseverance of saints;--or the possibility of total and final apostasy.

III.--CONGREGATIONALISM.

1. Conception of a Christian congregation or local church: a self-governing body of converted believers voluntarily associated for spiritual ends.

2. Independence of such a church of foreign jurisdiction.

3. Duty of voluntary fellowship with other churches.

IV.--BAPTIST DOCTRINES.

1. Congregationalism as sub III.

2. Baptism.

(a) Its subjects: only responsible converts on the ground of a voluntary profession of their faith.

(b) Its mode: total immersion of the body.

3. Universal liberty of conscience as a sphere over which civil government has no control. ('Soul-liberty.') [1727]

V.--QUAKER DOCTRINES.

1. Universal diffusion of the inner light for the salvation of men.

2. Immediate revelation superior to, though concordant with, the outward testimony of the Scriptures.

3. The ministry of the gospel depending on inspiration, and not confined to a class or sex.

4. The sacraments are spiritual acts, not visible rites and ceremonies, as under the old dispensation.

5. Worship is purely inward, and depends upon the immediate moving of the Holy Spirit.

6. Universal religious liberty.

VI.--METHODIST DOCTRINES.

1. Universal offer of salvation in different dispensations.

2. Witness of the Spirit, or assurance of present acceptance with God.

3. Christian perfection, or perfect sanctification.

F. Orthodox Protestantism and Heterodox Protestantism.

I. Socinianism (Unitarianism). Denies the following oecumenical doctrines:

1. The Trinity.

2. The Incarnation and eternal Divinity of Christ.

3. Original sin and guilt.

4. The vicarious atonement.

II. Universalism departs from the orthodox doctrines of the--

1. Nature and extent of sin and its consequences.

2. Endless punishment. (Difference between Restorationism and Universalism proper).

III. Swedenborgianism asserts:

1. A new revelation and a new Church (the New Jerusalem).

2. Intercourse with the spirit world.

3. It limits the number of the canonical Scriptures.

4. It claims to unlock the deeper inner sense of the Scriptures.

5. It dissents from the evangelical doctrines of the tripersonality of the Godhead, the incarnation, the atonement, justification, the Church, the sacraments, and the resurrection. __________________________________________________________________

[1722] We say as a whole; for the Greek Church does not claim infallibility for any individual patriarch, and has herself condemned, in oecumenical Synods, as heretics not only Pope Honorius, of Rome, but also several of her own patriarchs, e.g., Nestorius, of Constantinople; Dioscurus, of Alexandria; Peter the Fuller, of Antioch; Sallustius, of Jerusalem; Cyril Lucar, of Constantinople.

[1723] The Greek Archbishop Lykurgos, of Syra and Tenos (d. 1876), declared, while in England, in a conference with the Bishop of Ely, Feb. 4, 1870: 'The Orthodox Church considers the immaculate conception to be blasphemous. It destroys the doctrine of the Incarnation.' But in practice the worship of the blessed Virgin is carried as far in the Greek Church as in the Latin.

[1724] In this doctrine the Protestant Confessions side with the Latin Church, or at least they do not oppose it. The eternal procession of the Spirit was no topic of controversy in the period of the Reformation, and may be regarded as an open question subject to further exegetical and theological investigation. A number of Episcopalians in England and America would be willing to expunge the Filioque from the Nicene Creed, or to compromise with the Orientals on the single procession of the Spirit from the Father through the Son. See the Theses of the Bonn Conference of 1875, at the close of Vol. II.

[1725] Gal. v. 6, (pistis di agapes energoumene, is to be explained as the dynamic middle, not as the passive, 'completed in love' (the fides formata of Roman Catholic commentators).

[1726] That is, whether it includes also the genus majestaticum, or the communication of the attributes of the divine nature to the human nature of Christ--affirmed by the Lutheran symbols, denied by the Reformed. See pp.319 sqq.

[1727] President Anderson, of Rochester University (article Baptists in Johnson's Cyclopædia, Vol. I. p. 383), enumerates four distinctive doctrinal principles of the Baptists: (1) immersion; (2) believers only to constitute a visible church; (3) responsible converts only entitled to baptism; (4) separation of Church and State, and independence of each individual church as a body of baptized believers of any other body, whether ecclesiastical or political. But the second article is held also by the Congregationalists, and the fourth can not be called an article of faith. __________________________________________________________________

§ 116. The Disciples of Christ

Literature.

Richardson: Memoirs of A. Campbell, new ed., Cinti., 1888--A Debate between Rev. A. Campbell and Rev. N. L. Rice on Christian Baptism and Eccles. Creeds as Terms of Communion, Nov. 15-Dec. 2, 1843, Lexington, 1844, pp. 912.-- I. Errett: Our Position, a tract, Cinti., 1901.-- J. H. Garrison: The Old Faith Restated, St. Louis, 1891.-- B. B. Tyler: Hist. of the Disciples of Christ, Am. Ch. Hist. Series, N.Y., 1894.-- F. D. Powers: Art. in Schaff-Herzog Enc., III., 443 sq.-- J. S. Lamar: Life of I. Errett, 2 vols., Cinti., 1894.-- W. T. Moore: Compar. Hist. of the Disciples of Christ, N.Y., 1909, pp. 830.-- Summerbell: The Christians and the Disciples, Dayton, 1906.-- Errett Gates: The Disciples of Christ, in "Story of the Chh.," Chaps. XI-XIV., N.Y., 1905.-- P. Ainslie: The Message of the Disciples for the Union of the Church, N.Y., 1913, pp. 210. Gives the "Declaration and Address" in full. Also The Scandal of Christianity, N. Y., 1929.-- J. K. Kellems: A. Campbell and the Disciples, N.Y., 1930, pp. 409.

A large and influential Christian body whose historic position has been antagonism to all Church creeds containing articles formulated by non-biblical writers is the group known as The Disciples of Christ. In the number of its members, the fifth Protestant ecclesiastical body in the United States, it arose early in the nineteenth century in Western Pennsylvania under the leadership of Thomas Campbell, a Seceder minister from North Ireland and his son, Alexander Campbell. Born in Ireland, Sept. 12, 1788, Alexander came to America, 1809, settled in the Western part of Pennsylvania and died March 4, 1866, in Bethany, West Virginia, where he had established a college. Seeking relief from the restraints of ecclesiastical formularies and a return to the so-called implicity and ordinances of "original Christianity," Thomas, then a Presbyterian minister, formed "the Christian Association of Washington," Pennsylvania, and issued, 1809, a "Declaration and Address" to which the Disciples go back as the justification and basis of their existence as a distinct group. In 1811, he and his followers joined themselves in an independent organization at Brush Run, Pa. Two years later, the organization united with the Redstone Baptist Association. A division arising in this body over the principles of the "Church Reformation," as the movement led by the Campbells was called, the followers of the Campbells constituted themselves an independent body, 1827. Four years later, this body was enlarged by the accession of a number of churches which followed Rev. Barton W. Stone, once a member of the Presbytery of Lexington, Kentucky. The members of the Kentucky churches preferred to call themselves by the simple name "Christians" and for this reason the "Disciples" have often gone by that name.

Alexander Campbell, the real founder of the new movement, was ordained 1812 and immersed a few months later. He was a man of intellectual vigor and independence of thought, of positiveness of conviction and statement, and became abundant in labors. His views were set forth not only in the pulpit but through the columns of two periodicals, the Christian Baptist and the Millennial Harbinger, and in public discussions on the platform. These discussions, which aroused wide attention in Southern Ohio and the South West, were carried on with Robert Owen, 1829, and Archbishop Purcell of the Roman Catholic Church, 1837, both in Cincinnati, and with the noted Presbyterian polemic theologian, Dr. Nathan L. Rice, in Lexington, Ky., 1843. The last discussion, which lasted sixteen days, had Henry Clay as its chairman. Campbell was accused of being "contentious" and "disputatious" while his skill as a debater was generally recognized.

The distinctive tenets of the Disciples, as set forth in the Declaration and Address, are the "alone-sufficiency and all-sufficiency of the Bible"--to use the language of Alexander Campbell--and the unadulterated evil of Christian creeds and the denominational divisions in Christendom. With other Christians, they hold to the doctrines of the trinity, original sin, Christ's atonement and resurrection, the necessity of repentance and regeneration, and the two future states. They reject--to follow the Declaration and Address--human opinions and the inventions of men as having any authority in the Church of God and profess "to stand upon the ground on which the Church stood at the beginning . . . and to take up things just as the Apostles left them." The Society, so it was affirmed, "was formed for the sole purpose of promoting simple evangelical Christianity and to promote only such measures as, reduce to practice the original form of Christianity expressly exhibited in the sacred page. . . . Everything not taught and enjoined in the Bible is of no authority and nothing is to be made a term of communion among Christians which is not as old as the New Testament." Creeds of human composition are a calamity and have been the cause of the historic divisions in the Church and "divisions among Christians is a horrid evil. Although the Church of Christ must necessarily exist in particular and distinctive societies, locally separate one from another, yet ought there to be no schisms, no uncharitable divisions, among them." Further, by the Declaration and Address, the society rejected the application to itself of the name "Church" and its members desired to be regarded "merely as voluntary advocates of Church reformation; and, tired of the jarrings and janglings of a party spirit, to restore unity, peace and purity to the whole Church of God,"--a large, if not ambitious, and certainly most laudable purpose. In accordance with these affirmations, whereby the Scriptures are not only treated as the sole standard of Christian teaching but its language the sole organ through which it is to be conveyed and all human formularies intended to state and summarize those teachings are set aside as evil in their consequences, the Disciples have been inclined to look upon themselves as pioneers in the movement of Christian unity and Church union. For twenty years the body has had within itself an Association for the Promotion of Christian Unity. In spite of their formal declarations and wishes, the Disciples are a distinct ecclesiastical body, following the congregational scheme of church government and observing usages distinguishing them from many Christian bodies such as the weekly observance of the Lord's Supper and baptism by immersion, though denying baptismal regeneration. Whether such usages, the doctrines explicitly held in common with all Christians and their opposition to creeds, constitute a confessional formulary or not, seems to admit of two answers. The large volume of Kellems, 1930, ascribes to Alexander Campbell a doctrinal system no less positive than are the systems of other ecclesiastical bodies. By their evangelical activity and warm manifestation of union among themselves, the Disciples of Christ have not only reached large bodies of people but won the fellowship of other Christian communions and have shown that a Church's efficiency and solidarity does not necessarily depend upon an explicit formulary of human composition. The most prominent personage among the Disciples since Alexander Campbell has been James A. Garfield, President of the United States. __________________________________________________________________

§ 117. The Universalists.

The Universalist Churches of the United States, starting in New England, have modified the orthodox Christian system as expressed in the historic creeds but while differing among themselves, they retain reverence for Christ as a divine teacher, the belief in the immortality of the soul and suitable awards after death for conduct in this world. A movement towards the union of Congregational and Universalist churches has had advocates as in California, 1930. The New England Convention of Universalist Churches, meeting in Winchester, New Hampshire, 1803, adopted a Profession of Belief in three articles. Eddy, in his Hist. of Universalism, says that "while the Profession was sufficiently definite to exclude the possibility of mistaking its most prominent thought, the reconciliation of all souls to God, it was sufficiently liberal to be acceptable alike to Trinitarians and to Unitarians, to the believer in future punishment and to the believer that the consequences of sin are confined to this life." In 1899 the General Convention, meeting in Boston, added to the Winchester Profession, clauses giving "The Conditions of Fellowship." At a meeting of the Convention in Winchester, 1903, celebrating the adoption of the Profession, its three articles were spoken of "as the first explicit statement in a creed of what is known as liberal Christianity."

"The Profession of Belief and Conditions of Fellowship are as follows" [1728]

Art. I. We believe that the Holy Scriptures of the Old and New Testaments contain a revelation of the character of God and of the duty, interest and final destination of mankind. Art. II. We believe that there is one God, whose nature is Love revealed in one Lord Jesus Christ, by one Holy Spirit of Grace, who will finally restore the whole family of mankind to holiness and happiness. Art. III. We believe that holiness and true happiness are inseparably connected, and that believers ought to be careful to maintain order and practice good works; for these things are good and profitable unto men.

The Conditions of Fellowship shall be as follows: 1. The acceptance of the essential principles of the Universalist Faith to wit: 1 The Universal Fatherhood of God; 2 The Spiritual authority and leadership of His Son, Jesus Christ; 3 The trustworthiness of the Bible as containing a revelation from God; 4 The certainty of just retribution for sin; 5 The final harmony of all souls with God.

The Winchester Profession is commended as containing these principles but neither this nor any other precise form of words is required as a condition of fellowship, provided always that the principles above stated be professed.

2. The acknowledgment of the authority of the General Convention and assent to its laws. __________________________________________________________________

[1728] Minutes of the Winchester Convention, Washington, 1929. In 1878 the Universalists of Boston and vicinity put forth a statement of belief in 9 articles which was not adopted by the convention. See R. Eddy: Hist. of Universalism, in Am. Church Hist, series, X; 255-507.--Ed. __________________________________________________________________

§ 118. The Unitarians.

The Unitarian Churches are a free association of societies which lay stress upon practical aims and require no subscription to a doctrinal formula. The nearest approach to such a formula is the declaration written by James Freeman Clarke and published by the Unitarian Sunday School Union, affirming "belief in the fatherhood of God, the brotherhood of man, the leadership of Jesus, salvation by character, the progress of mankind upward and onward forever." Founded in 1825, the American Unitarian Association announced its object to be "to diffuse the knowledge and promote the interest of pure Christianity." The older Unitarians, represented by Channing, while they rejected binding creedal formulas, the doctrines of the Trinity and total depravity and what was called the bleak Calvinism of New England, held to the exaltation of Christ and the immortality of the soul. Twenty of the original congregations of Massachusetts, including the Plymouth church, allied themselves with the movement. Humanistic efforts have been emphasized. In Boston, which became the home of literary culture, many of its representatives broke loose entirely from the historic New England ecclesiastical system and abandoned Christianity as a supernatural revelation for the philosophy known as transcendentalism. By the middle of the 19th century, Unitarianism had become synonymous with religious liberalism, basing its conclusions in part upon the results of German rationalistic criticism. Outside of Massachusetts, its following has been small and its churches include groups which join with the name Unitarian extreme tenets of religious liberalism. President Eliot of Harvard pronounced "independent thought the chief feature of Unitarianism."

In 1865, largely under the influence of Dr. Bellows of New York City, "the National Conference of Unitarian and Other Christian Churches" was organized and passed the following resolution:

"To secure the largest unity of the spirit and the widest practical co-operation of our body, it is hereby understood that all the resolutions and declarations of this convention are expressions only of its majority, committing in no degree those who object to them, claiming no other than a moral authority over the members of the convention, or the churches represented here, and are all dependent wholly for their effect upon the consent they command on their own merits from the churches here represented or belonging within the circles of our special fellowship."

The words used in the preamble "The obligations of all disciples of the Lord Jesus Christ" led to a warm discussion and the formation of "The Free Religious Association." At a meeting of the National Conference, 1894, the following preamble concerning faith and fellowship was adopted and has been interpreted in some sections to include in the fellowship of the Unitarian churches, members of the Brahmo Somaj of India and all others who "sympathize with the spirit and practical aims" of the Unitarians: [1729]

"The Conference of Unitarian and other Christian Churches was formed in the year 1865, with the purpose of strengthening the churches and societies which should unite in it for more and better work for the kingdom of God. These churches accept the religion of Jesus, holding, in accordance with his teaching, that practical religion is summed up in love to God and love to man. The Conference recognizes the fact that its constituency is Congregational in tradition and polity. Therefore, it declares that nothing in this constitution is to be construed as an authoritative test; and we cordially invite to our working fellowship any who, while differing from us in belief, are in general sympathy with our spirit and our practical aims." __________________________________________________________________

[1729] Batchelor in Christian Register, 1906, p. 202, 203. See J. H. Allen: The Unitarian Movement since the Reformation, in Am. Ch. Hist. Series, X, pp. 1-249, N.Y., 1894; G. W. Cooke: Unitarianism in America, Boston, 1902. E. Emerton: Unitar. Thought, N.Y., 1911. __________________________________________________________________ __________________________________________________________________

INDEX TO VOL. I. __________________________________________________________________

A.

Adiaphoristic Controversy, [1]298.

Adrian VI., [2]92.

Æpinus, [3]296.

Agricola, [4]278.

Á Lasco, [5]565, [6]583.

Alençon, Synod of, [7]483.

Alexander VI., [8]166.

Alexander VII., [9]104, [10]125.

Alliance, Evangelical, [11]666, [12]915.

Alva, [13]503.

Ambrose, [14]114.

American Catholic Bishops against Papal Infallibility, [15]152.

American Congregational Creeds, [16]835.

Amsdorf, [17]267, [18]276.

Amyraut (Amyraldus), [19]477, [20]480, [21]488.

Anabaptists, [22]841.

Andreæ (Jacob), [23]50, [24]289, [25]308, [26]311, [27]339.

Andreæ (Valentine), [28]460.

Andrews (W. W.), on the Catholic Apostolic Church, [29]911.

Anglican Articles of Religion, [30]592.

Anglican Catechism, [31]654.

Anglican Church, [32]212, [33]218, [34]592, [35]598.

Anglican Liturgy, [36]595, [37]601.

Anglo-Catholic Correspondence with the Eastern Church, [38]74.

Anglo-Catholicism of Laud, [39]716.

Angus (Joseph), [40]852.

Anselm, on the Immaculate Conception, [41]122.

Antinomian Controversy, [42]277.

Anypostasia of the Human Nature of Christ, [43]32.

Apology of the Augsburg Confession, [44]243.

Apostles' Creed, [45]14 and passim.

Armada. [46]705.

Armenians, [47]81.

Arminianism in Holland, [48]508; in England, [49]713; of Methodism, [50]894.

Arminius and Arminians, [51]510.

Arrowsmith, [52]741, [53]770.

Articles of Religion: of the Church of England, [54]611, [55]613, [56]615, [57]620; revised by the Westminster Assembly, [58]752; of the Protestant Episcopal Church in America, [59]650, [60]653; of Lambeth, [61]658; Irish, [62]662; of the Reformed Episcopal Church, [63]665, [64]667; of the Methodists, [65]889; of the Evangelical Alliance, [66]917.

Articles of Smalcald, [67]253.

Asbury (Bishop), [68]884, [69]888.

Assembly of Westminster, [70]727. See Westminster Assembly.

Associate Church, [71]812.

Associate Reformed Church, [72]811.

Athanasian Creed, [73]34.

Atonement, universal or limited, [74]481, [75]512, [76]771, [77]895.

Auburn Declaration, [78]809.

Augsburg Confession, [79]225 and passim; used in the Anglican Articles, [80]623.

Augsburg Diet, [81]226.

Augsburg Interim, [82]299.

Augusta, [83]579.

Augustine, on the Apostles' Creed, [84]15, [85]17, [86]18; on the Sinlessness of Mary, 119; against Papal Infallibility, [87]175; influence on Protestant Creeds, [88]210; on Infant Salvation, [89]379; on Predestination, [90]452; on Baptismal Regeneration and Perseverance, [91]640.

Augustus, Elector of Saxony, [92]282, [93]308, [94]311, [95]557.

B.

Bacon (Leonard), [96]821, [97]827, [98]838.

Baillie (Robert), [99]690, [100]693, [101]727, [102]737, [103]746; his description of the Westminster Assembly, [104]750; of a day of prayer and fasting, [105]752; on the Westminster Confession, [106]789.

Bains, [107]124.

Bancroft (Bishop), [108]607, [109]708.

Baptism, Lutheran doctrine of, [110]346, [111]349; Zwinglian, [112]373; Calvinistic, 414, [113]641; Anglican, [114]639; necessity of, [115]642; Baptist doctrine, [116]845; Quaker doctrine, [117]866.

Baptists advocating Religious Liberty, [118]802; history of, [119]844.

Baptists (Arminian), [120]857.

Baptists (Calvinistic), [121]845.

Barclay (Robert), [122]859, [123]861, [124]864.

Barlow (William), [125]708.

Barneveldt, [126]511.

Baro, [127]659.

Barrett, [128]659.

Basle, First Confession of, [129]385, [130]387; Second Confession of, [131]388.

Bathori, [132]585.

Baur versus Möhler, [133]89; on Calvin, [134]449.

Baxter (Richard), [135]725, [136]726; on the Westminster Assembly, [137]729; on the Westminster Standards, [138]760.

Becon (Thomas), on Baptism, [139]643.

Belgic Confession, [140]504.

Bellarmin, Standard Champion of Romanism, [141]85, [142]102; on Infallibility, [143]182; on Ubiquity, [144]354.

Benedict XIII., [145]107.

Benedict XIV., [146]107.

Bergen Formula, [147]311. See Formula of Concord.

Bernard of Clairvaux, against the Immaculate Conception, [148]121.

Berne, Conference and Ten Theses of, [149]364.

Bersier, [150]498.

Bertram, [151]648.

Bessarion (Cardinal), [152]46.

Beza, [153]393, [154]429, [155]434, [156]436, [157]438, [158]441, [159]468, [160]603.

Bible. See Scriptures.

Bibliander, [161]477.

Birgitte, [162]124.

Bismarck, [163]133, [164]150.

Blaarer, [165]397.

Blackmore, [166]68, [167]71, [168]73.

Blondel, [169]482.

Böckel, [170]355 and passim.

Böhler (Peter), [171]886.

Bockelsohn (John), [172]842.

Bogerman, [173]513.

Bohemian Brethren, in Bohemia, [174]566; in Poland, [175]582.

Bohemian Confessions, [176]576.

Bolsec, [177]421, [178]474.

Bonar (Horatius), on Catechisms, [179]544, [180]697.

Boniface VIII., [181]165, [182]176.

Book of Concord, [183]220.

Borromeo, [184]100.

Bossuet, [185]86, [186]102, [187]183.

Boston Declaration of Faith, [188]837.

Boucher (Joan), [189]846.

Bownd (Nicolas), on the Christian Sabbath, [190]777.

Bradwardine, [191]769.

Bramhall (Bishop), [192]664.

Brandenburg Confessions, [193]554.

Breitinger, [194]513.

Bremen Confession, [195]564.

Brentius. See Brentz.

Brentz, his Christology and Ubiquity doctrines [196]290; his Würtemberg Confession, [197]344, [198]627.

Brès (Guido de), [199]504.

Breviary, Roman, [200]190.

Browne (Bishop), on the Apostles' Creed, [201]16; on the XXXIX. Articles, [202]601, [203]638, [204]648.

Browne (Robert) and Brownists, [205]824.

Brownson (Orestes), [206]90.

Brück, [207]233, [208]243.

Bucer, [209]304, [210]388, [211]471, [212]525.

Buchanan (George), [213]670.

Bullinger, his life and labors, [214]390; his Confession of Faith, [215]396; on the Lord's Supper, [216]471; on Predestination, [217]475; on the Heidelberg Catechism, 551; influence in England, [218]602, [219]630, [220]637.

Bungener, on Calvin, [221]441.

Bunyan (John), [222]723, [223]725, [224]848.

Burnet (Bishop), [225]637.

Buxtorf, [226]479.

C.

Calamy (Edmund), [227]742, [228]770.

Calixtines, [229]566.

Calixtus, [230]350, [231]380, [232]557, [233]561.

Callistus, [234]177.

Calovius, [235]350, [236]380, [237]561.

Calvin, on the Apostles' Creed, [238]15, [239]20; on the Nicene Creed, [240]27; relation to Luther and Melanchthon, [241]214, [242]215, [243]217, [244]218; signs the Augsburg Confession, 235; on the Adiaphoristic Controversy, [245]301; life and character, [246]421; his theology, [247]446; his Institutes, [248]447; on Predestination, [249]451, [250]474; on the Lord's Supper, [251]455 (281, [252]376); his Exegesis, [253]457; on Church Polity and Discipline, 460; on Religious Persecution and Liberty, [254]463, [255]466; his Catechism, [256]467; Consensus Tigurinus, [257]471; Consensus Genevensis, [258]474; on Episcopacy in Poland, 582; influence in England, [259]602, [260]630, [261]658; on Baptism and Election, [262]641.

Calvinism, [263]446. See Calvin, Dort, Lambeth Articles, and Westminster Confession.

Calvinistic Baptists. See Baptists.

Calvinistic Methodism, [264]901.

Cambridge Platform, [265]836.

Cameron, [266]480.

Campbellites, [267]840, [268]845.

Capito, [269]385, [270]388.

Cappel (Louis), [271]479.

Cardoni, [272]163.

Carlyle (Thomas), on the Scotch Reformation, [273]671; on John Knox, [274]676; on the Westminster Catechism, [275]787; on Edward Irving, [276]908.

Cartwright, [277]706, [278]735.

Caryl (Joseph), [279]742.

Castellio, [280]475.

Catechism, Anglican, [281]654; of the Bohemian Brethren, [282]574; of Calvin, 467; of Craig, [283]697; of Emden, [284]565; Heidelberg (Palatinate), [285]529; of Luther, 245, [286]543; of Mogilas (Russo-Greek), [287]58; of Platon, [288]71; of Philaret, [289]71; Scotch, [290]696; Tridentine (Roman), [291]100; Waldensian, [292]572; Westminster, [293]543, [294]783; of the Quakers, [295]864; of the Methodists, [296]882, [297]891.

Catharine of Siena, [298]124.

Catholic Apostolic Church, [299]905.

Catholicism and Protestantism, [300]207.

Catholicism and Romanism, [301]83, [302]205.

Chalcedon, Creed of, [303]29.

Chalmers (Thomas) [304]696, [305]885, [306]906, [307]908.

Chandieu, [308]493.

Charenton, Synod of, [309]483.

Charles (Thomas), [310]903.

Charles I., [311]617, [312]664, [313]688, [314]691, [315]693, [316]694; his character and reign, [317]709.

Charles II., [318]619, [319]694, [320]721, [321]724.

Charles V., [322]92, [323]225, [324]227, [325]503.

Chemnitz, against the Council of Trent, [326]96; on the Communicatio Idiomatum and the Ubiquity of Christ's Body, [327]292.

Chillingworth, on the Athanasian Creed, [328]40; on Religious Toleration, [329]803.

Christological Controversy, [330]285.

Christology, Chalcedonian, [331]30; Lutheran and Reformed, [332]317, [333]325, [334]347, [335]348.

Church, meaning of, [336]822.

Church Diet of Berlin adopts the Augsburg Confession, [337]236.

Civiltà Cattolica, [338]139, [339]158.

Clarendon, [340]728.

Clement of Rome, [341]174.

Clement VIII., [342]189.

Clement XI., [343]105, [344]107.

Coccejus (John), [345]774.

Cochlæus, [346]227.

Coke (Thomas), [347]887.

Coleman (Thomas), [348]742.

Collyridianæ, [349]119.

Comenius (Amos), [350]567, [351]875.

Communicatio Idiomatum, Lutheran doctrine of, [352]318, [353]324.

Concord, Book of, [354]220; Formula of, [355]258.

Confession and Absolution in the Lutheran Church, [356]248.

Confession of Faith. See Creeds.

Confession of Anhalt, [357]563; of Augsburg, [358]225; Baptist, [359]851; of Basle, I., [360]385; of Basle, II., [361]388; of Belgium, [362]502; of the Bohemian Brethren, [363]576; of Brandenburg, [364]554; of Bremen, [365]564; Congregational, [366]828; Cumberland Presbyterian, 815; of Cyril Lucar, [367]54; of Dositheus (Synod of Jerusalem), [368]61; French Reformed (Gallican), [369]490, [370]500; of Friends, [371]864, [372]870; of Gennadius, [373]46; Helvetic, I., [374]388; Helvetic, II., [375]390; of Hessia, [376]564; Hungarian, [377]591; Methodist, 890; of Metrophanes Critopulus, [378]52; of Mogila, [379]58; Moravian, [380]878; of Nassau, 564; Reformed (in general), [381]354; Savoy, [382]829; Scotch, I., [383]680; Scotch, II., 686; of Sigismund, [384]555; Tetrapolitan, [385]526; of Thorn, [386]562; Welsh Calvinistic, 903; of Westminster, [387]753.

Confutatio Papistica, [388]227, [389]243.

Congregational Declarations. See Confession.

Congregationalism and Congregationalists, [390]820.

Consensus and Dissensus of Creeds, [391]919.

Consensus of Geneva, [392]474; Helveticus, [393]477, [394]485; of Sendomir, [395]586; of Zurich, [396]471.

Consubstantiation, [397]232, [398]316, [399]325, [400]327.

Cop, [401]427.

Copts, [402]80.

Corvinus, [403]302.

Cotton (John), [404]820, [405]850.

Council, of Nicæa, first, [406]25, [407]44, [408]173; second, [409]44; of Chalcedon, [410]29, 173; of Constantinople, first, [411]25, [412]28, [413]44; second, [414]44; third, [415]44; fourth, 178; of Ephesus, [416]44; of Ferrara and Florence, [417]46, [418]97, [419]181; of Jerusalem (1672), [420]61; of Pisa, Constance, Basle, [421]182; of Trent, [422]91, [423]124; of the Vatican, 134, [424]168.

Covenanters, [425]694.

Covenants, Scotch, [426]685; doctrine of, [427]773.

Craig (John), [428]686, [429]698.

Cranmer, [430]596, [431]601, [432]605, [433]611, [434]614, [435]630, [436]642; on the Lord's Supper, [437]647; Catechism of, [438]655.

Creeds: name and definition, [439]3; authority, [440]7; use, [441]8; classification, [442]9. See Confession.

Crell, [443]283, [444]345.

Cromwell, [445]693, [446]714, [447]720, [448]723; his Policy, [449]830; towards Baptists, [450]847; towards Quakers, [451]862, [452]868.

Crosby (Thomas), [453]845.

Crusius (Martin), [454]50.

Crypto-Calvinistic Controversy, [455]279.

Crypto-Calvinists, [456]267, [457]281, [458]346.

Cumberland Presbyterian Church, [459]813; Confession of, [460]815.

Cummins (Bishop), [461]665.

Cunningham, [462]635, [463]637.

Currey, on the Westminster Confession, [464]789.

Cyprian, against Papal Infallibility, [465]174.

Cyril Lucar, [466]54.

Czenger, Confession of, [467]591.

D.

Daillé, [468]482.

Damasus, Creed of, [469]395.

Darboy (Archbishop), against Papal Infallibility, [470]156; submits with a mental reservation, and dies a martyr, [471]161.

Dathenus, [472]537.

De Maistre, on Infallibility, [473]166.

Decrees. See Predestination.

Decretals, pseudo-Isidorian, [474]180.

Dévay, [475]589.

Dexter (Henry Martyn), [476]821, [477]849, [478]863.

Discipline, [479]461.

Döllinger, [480]88, [481]146, [482]153, [483]164; his writings, [484]193; his protest against the Vatican Decrees, and his excommunication, [485]195.

Dominicans, [486]124.

Dorner, on Luther and Melanchthon, [487]265; on Luther and Reformed Christology, 264, [488]290, [489]334; on the Formula of Concord, [490]322; on Zwingli, [491]383; on Calvin, 442.

Dort, Synod of, [492]478, [493]512.

Dositheus (Patriarch of Jerusalem), [494]61.

Douglas (Robert), [495]747.

Du Moulin, [496]482.

Duns Scotus, for the Immaculate Conception, [497]123.

Dupanloup (Bishop), against Papal Infallibility, [498]156; submits, [499]162.

E.

Eastern Church Association, [500]75.

Ebrard, [501]456, [502]471, [503]564, and passim.

Eck, [504]226, [505]241.

Edward VI., [506]596, [507]613.

Edwardine Articles, [508]614.

Edwards (Thomas), [509]797.

Election. See Predestination.

Elizabeth (Queen), [510]596, [511]601, [512]674, [513]705.

Elizabethan Articles, [514]615.

Elrington, [515]662.

Emmons (Dr.), on Congregationalism, [516]826.

England, Church of, [517]593, [518]598. See Anglican Church, etc.

Episcopacy (English), [519]604, [520]667; in the Westminster Assembly, [521]732; abolished by the Long Parliament, [522]719, [523]734; restored, [524]721; reduced, [525]736.

Episcopius, [526]511, [527]523, [528]897.

Erasmus, [529]385.

Erastians, [530]738.

Erbkam, [531]840, [532]867.

Eucharistic Controversies, [533]279, [534]326. See Lord's Supper.

Eusebius, Creed of, [535]24.

Evangelical Alliance, [536]915.

F.

Faber, [537]227.

Farel, [538]429, [539]438.

Featley, [540]733, [541]852.

Filioque, [542]26.

Fisher (George P.), [543]443, [544]594, [545]603, [546]607, [547]838.

Fisher (the Jesuit), [548]715.

Fiske (J. O.), [549]838.

Fitzgerald (Bishop), votes against Papal Infallibility, [550]158.

Flacian Controversy, [551]268.

Flacius, [552]269, [553]276, [554]300.

Fletcher (John W.), [555]884, [556]899.

Forbes (Bishop), [557]599.

Formula Consensus Helvetica, [558]478.

Formula of Concord, [559]258, [560]311.

Fox (George), [561]860, [562]868.

Foxe (John), [563]846.

France, Reformation in, [564]491.

Francis I., [565]368, [566]427, [567]450, [568]491.

Franciscans, [569]124.

Frederick III., [570]392, [571]532; his Confession, [572]563.

Free Will, denied by Luther and the Formula of Concord II., [573]106, [574]313; Arminian doctrine of, [575]508; Westminster doctrine of, [576]771; Methodist doctrine of, [577]897.

Free-will Baptists, [578]857.

Friedberg, [579]135.

Friedrich, [580]135, [581]145, [582]194, [583]196.

Friends, society of, [584]859.

Frommann, [585]97, [586]135.

Fuller (Thomas), [587]658, [588]707, [589]708, [590]709, [591]741, [592]753, and passim.

Funck, [593]273.

G.

Gallican Confession, [594]490.

Gallicanism and Ultramontanism, [595]167.

Gardiner, [596]611, [597]613.

Gattaker (Thomas), [598]742.

Geddes (Jenny), [599]688.

General Assembly of Scotland, adopting the Westminster Standards, [600]759.

Geneva, [601]422, [602]429; Church of, [603]460; Consensus of, [604]474.

Gennadius, [605]46.

German Empire, founded after the Infallibility Decree, [606]160.

Gernler, [607]478.

Giessen Divines on Christology and Ubiquity, [608]294.

Gillespie (George), [609]727, [610]746.

Gilman (Edward W.), on Congregational Creeds, [611]839.

Gindely, [612]565 and passim.

Gomarus, [613]511.

Good Works, necessity of, [614]274.

Goodwin (Thomas), [615]737, [616]742.

Gouge (William), [617]756.

Gratry, [618]153; submits to the Vatican Council on his death-bed, [619]161; on Honorius, [620]164.

Greek Church, [621]43.

Green (J. R.), on Puritanism, [622]723; on Cromwell, [623]831; on Whitefield, [624]902.

Gregory I. against Papal Infallibility, [625]175.

Gregory XV., [626]125.

Grindal, [627]605.

Grotius, [628]511.

Grynæus, [629]388.

Guibert (Archbishop), publishes the Vatican Decrees, [630]161.

Guido de Brès, [631]504.

Guizot, on Calvin, [632]423, [633]428, [634]440, [635]442, [636]449, [637]463.

Gurley (Dr.), [638]810.

Gurney (Joseph John), [639]859, [640]868, [641]869.

H.

Hades, Controversy on, [642]296.

Hagenbach, [643]388, [644]395, and passim.

Hall (Bishop), [645]726, [646]737.

Hallam, on English Articles, [647]636; on Hampton Court Conference, [648]708; on Laud, [649]717.

Haller, [650]365.

Hamilton (Patrick), [651]673.

Hampton Court Conference, [652]661, [653]706.

Hardwick, [654]592 and passim.

Hase (Carl), [655]89; on Infallibility, [656]172.

Heathen, Salvation of, [657]382.

Hefele (Bishop), against Papal Infallibility, [658]156; submits, [659]161; on the case of Honorius, [660]178.

Heidegger (J. H.), [661]478, [662]486.

Heidelberg Catechism, [663]529, [664]535.

Helvetic Confession, the First, [665]388; the Second, [666]396.

Helvetic Consensus Formula, [667]477.

Henderson (Alexander), [668]692, [669]745.

Henry IV., [670]491.

Henry VIII., [671]595, [672]600, [673]605, [674]611, [675]613.

Heppe, on Formula of Concord, [676]337; on the Saxon and Würtemberg Confessions, [677]341; German Reformed Confessions, [678]563 and passim.

Heretical Popes, [679]176, [680]178.

Herminjard, [681]421, [682]425.

Herzog, on the Waldenses, [683]568; 'Real-Encykl.,' passim in Literature.

Heshusius, [684]266, [685]270, [686]282.

Hessian Confession, [687]564.

Hetherington, [688]689.

Heurtley, on the Apostles' Creed, [689]19.

Heykamp, [690]197.

Heylin, [691]717, [692]778.

Hicks (Elias), and the Hicksite Quakers, [693]873.

High-Commission, [694]717.

Hodge (A. A.), on the Westminster Confession, [695]754, [696]795.

Hodge (Charles), on Infallibility, [697]170; on the Lord's Supper, [698]376; on Infant Salvation, [699]381; on the Helvetic Confession, [700]396; on Predestination, 455; on the Number of the Lost and Saved, [701]795.

Holland, Reformation in, [702]502.

Hommius, [703]507, [704]513.

Honorius (Pope), condemned as a heretic, [705]178.

Hook (Dean), [706]717.

Hooker (Richard), [707]607; on Calvin, [708]608; on Baptism, [709]643; on the Lord's Supper, [710]649; on the Lambeth Articles, [711]662; on Travers, [712]706; on the Lord's Day, [713]777.

Hooker (Thomas), [714]820.

Hooper, on Ubiquity, [715]335; corresponds with Bullinger, [716]391, [717]602, [718]630; refuses to conform, [719]705.

Hosius, [720]585.

Hottinger (John Jacob), [721]477.

Hoyle (Joshua), [722]743.

Huber, [723]194.

Hubmaier, [724]842.

Hülsemann, [725]557.

Hungarian Confession, [726]591.

Hungary, Reformation in, [727]589.

Hunnius, [728]345.

Huntingdon (Lady), [729]902.

Hus, [730]565.

Hussites, [731]566.

Hutchinson (Mrs. Lucy), Memoirs, [732]701; description of Charles I., [733]710.

Hyacinthe (Père), [734]194.

I.

Idellette de Buren, [735]430.

Ignatius, [736]174.

Immaculate Conception, definition of, [737]108.

Imputation, [738]484.

Independency and Fellowship, [739]826.

Independents, [740]737, [741]824. See Congregationalists.

Infallibilists, [742]163, [743]184.

Infallibility of OEcumenical Councils, [744]168; of the Pope, [745]150, [746]164.

Infant Salvation, [747]378, [748]381, [749]794, [750]898.

Innes, [751]669, [752]798, [753]800.

Innocent III., [754]176.

Innocent IV., [755]176.

Innocent X., [756]103.

Innocent XIII., [757]107.

Inopportunists, [758]153.

Institutes, Calvin's, [759]447.

Intolerance, [760]796, [761]800, [762]802.

Irenæus, [763]174.

Irish Articles of Religion, [764]662, [765]761; compared with Westminster Confession, [766]762.

Irving (Edward), on the Scotch Confession, [767]684; his life and labors, [768]905.

Irvingites. See Catholic Apostolic Church.

J.

Jacobites, [769]80.

James I., [770]604, [771]606, [772]617, [773]697; his character, [774]706; at Hampton Court Conference, [775]708; on Bible Revision, [776]709; on Laud, [777]711.

James II., [778]724.

Jansen, [779]103.

Jansenists, Papal Bulls against the, [780]102; in Holland, [781]107.

Janus, [782]134, [783]164, [784]195.

Jeremiah II. (Patriarch of Constantinople), [785]50.

Jerome, [786]119.

Jerusalem Chamber, [787]748.

Jesuits, [788]103, [789]124, [790]138, [791]182.

Jewell (Bishop), [792]603, [793]605, [794]633, [795]643.

Joan of Kent, [796]846.

John XXII., [797]177.

John, Elector of Saxony, [798]227 and passim.

Jonas (Justus), [799]239; his Catechism, [800]655.

Judex, [801]266.

Justification by Faith, [802]206, [803]211, [804]216, [805]231, [806]255, [807]271, [808]275, [809]406.

K.

Kahnis, on the Lord's Supper, [810]327; on the Two States of Christ, [811]328; on the Reformed opposition to the Formula of Concord, [812]334; on Calvin, [813]442.

Kampschulte, on Calvin, [814]421, [815]425, [816]433, [817]446, [818]449, [819]463.

Keble, [820]60.

Keenan, Catechism against Infallibility, [821]183

Kenosis, [822]294, [823]323.

Kenrick (Archbishop of Baltimore), [824]90.

Kenrick (of St. Louis), [825]144, [826]153, [827]156, [828]163, [829]172, [830]187.

Ketteler (Bishop), prostrate before the Pope, [831]156, [832]163, [833]172, [834]187.

Killen (W. D.), [835]662, [836]664.

Knollys (Hanserd), [837]844, [838]848.

Knox, on the Church of Geneva, [839]460; labors in England, [840]602; his life and character, [841]673; his Confession, [842]681; his Liturgy, [843]684; views on Sunday observance, [844]776.

Köllner, on the Formula of Concord, [845]336.

Koolhaas, [846]510.

Koornhart, [847]510.

Krauth (Charles P.), on the Augsburg Confession, [848]235; on Luther's Catechism, [849]251; on the Formula of Concord, [850]318, [851]337, [852]340.

L.

La Place, [853]479, [854]484.

Lainez, [855]182, [856]194.

Lambeth Articles, [857]658.

Langen, [858]164.

Lasco. See Laski.

Laski (à Lasco), [859]565, [860]583.

Latimer, [861]649.

Laud (Archbishop), [862]607, [863]617, [864]664, [865]688; his character and administration, [866]709, [867]711; on the Westminster Assembly, [868]732.

Launoy, [869]108, [870]123.

Laurence (Bishop), on the Articles of the Church of England, [871]634, [872]637.

Lawrence (Edward A.), [873]835, [874]838.

Lecky (W. E. H.), [875]796, [876]799, [877]801.

Lefèvre, [878]492.

Leighton, [879]717.

Leipzig Interim, [880]299; Colloquy, [881]558.

Leo Judæ, [882]388.

Leo X., [883]160.

Liberius, [884]177.

Liberty, Religious, [885]465, [886]800, [887]848, [888]849.

Light, the inner, [889]868.

Lightfoot (John), [890]727, [891]739, [892]743, [893]755.

Lipomani, [894]585.

Liturgical Standards of Rome, [895]189.

Löhe, on Luther's Catechism, [896]251.

Lord's Day, doctrine of the, [897]776.

Lord's Supper, Luther's doctrine, [898]232, [899]260, [900]316, [901]325, [902]347, [903]645; Melanchthon's, 232, [904]241, [905]263; Zwingli's, [906]374; Bullinger's, [907]415; Bucer's, [908]528; Calvin's, [909]281, 376, [910]455; Cranmer's, [911]601, [912]647; words of institution explained, [913]327, [914]374: Consensus of Zurich, [915]471; Tetrapolitan Confession, [916]528; Heidelberg Catechism, [917]535, [918]543; Consensus of Sendomir, [919]587; Hungarian Confession, [920]591; Anglican Articles, [921]601, [922]645; Irish Articles and Westminster Confession, [923]765; Westminster doctrine of, [924]775.

Lorimer, [925]129, [926]131, [927]683.

Loudun, Synod of, [928]483, [929]498.

Louis XIV., [930]104, [931]105, [932]491, [933]498.

Loyola, [934]491.

Loyson, [935]194.

Lucas of Prague, [936]568.

Luther, his character and influence, [937]214; relation to the Augsburg Confession, 228; his Catechisms, [938]245; on Confession and Absolution, [939]248; Articles of Smalcald, [940]253; on Justification by Faith, [941]255; on Popery, the Mass, Purgatory, 255; on the Lord's Supper, [942]256; relation to Melanchthon, [943]214, [944]259, [945]265; relation to Zwingli, [946]212, [947]260; against Antinomianism, [948]278; on the Ubiquity of Christ's Body, [949]287; on the Descent into Hades, [950]297; on Free-will and Predestination, 215, [951]303; on Damnation of the Heathen, [952]382; Conduct towards the Swiss, [953]389; Judgment on Calvin, [954]430; compared with Calvin, [955]438; influence on the English Reformation, [956]600.

Lutheran Creeds, [957]220.

Lutheranism and Reform, [958]213.

M.

Macaulay, on English Reformation, [959]604, [960]605; on Charles I., [961]710; on Cromwell, [962]720.

Macleod (Norman), on Chalmers, [963]696.

M'Crie (Jr.), on the Westminster Assembly, [964]752; on the Westminster Standards, [965]761, [966]785.

M'Crie (Thomas), [967]669, [968]673, [969]675, [970]676, [971]686.

Major, [972]275.

Majoristic Controversy, [973]274.

Manning (Cardinal), [974]90, [975]135, [976]148, [977]152, [978]153; defines Infallibility, [979]167; on History, [980]171; on Honorius, [981]186.

Manuel, [982]365.

Manutius, [983]91.

Marbach, [984]305.

Marburg, Conference of, [985]212, [986]228.

Maret (Bishop), against Infallibility, [987]156, [988]163; retracts, [989]161.

Margaret (Queen of Navarre), [990]491.

Maronites, [991]80.

Marot, [992]492.

Marsden (J. B.), on Westminster Conf., [993]789.

Marshall (Stephen), [994]743.

Mary, Immaculate Conception of, [995]108.

Mary Stuart, [996]671, [997]678.

Mary Tudor, [998]596.

Masson, [999]690, [1000]693, [1001]734, [1002]740, and passim.

Mather (Cotton), [1003]849.

Matthews (G. D.), [1004]811.

Maulbronn, Colloquy of, [1005]288; Formula of, [1006]310.

Maurice, Elector of Saxony, [1007]299.

Maurice, Prince of Orange, [1008]514.

Maximilian II., [1009]576, [1010]579, [1011]590.

Megander, [1012]389.

Melanchthon, [1013]50; his character, [1014]214, [1015]261; Augsburg Confession, [1016]225; Apology of the Augsburg Confession, [1017]243; on Episcopacy and Popery, [1018]254; relation to Luther, [1019]214, [1020]259; changes his doctrine of Free-will, [1021]262; on the Lord's Supper, [1022]263; on the Necessity of Good Works, [1023]276; against Ubiquity, [1024]288; on the Descent into Hades, [1025]297; on the Adiaphora, [1026]300; silenced but not destroyed, 339; his Confessio Saxonica, [1027]341; friendship with Calvin, [1028]431; relation to the Reformed Church, [1029]525; influence in England, [1030]600.

Melville (Andrew), [1031]684.

Melville (James), [1032]677, [1033]679.

Menno Simons, [1034]842.

Mennonites, [1035]842.

Methodism and Methodists, [1036]882.

Methodist Creeds, [1037]890.

Metrophanes Critopulus, [1038]52.

Michaud, [1039]161.

Michelet, on Calvin, [1040]441.

Michelis, [1041]194, [1042]196.

Mill (Walter), [1043]673.

Millenary Petition, [1044]707.

Milner, [1045]90.

Milton, on the Waldenses, [1046]571; on the Solemn League and Covenant, [1047]693; on the Westminster Assembly, [1048]729; against Episcopacy, [1049]734; against Presbytery, 737; on Religious Toleration, [1050]848; on Roger Williams, [1051]852.

Missal, Roman, [1052]189.

Mitchell (Alex. F.), [1053]727, [1054]754, [1055]770, [1056]775.

Mogilas, [1057]58.

Möhler, [1058]88, [1059]183, and passim.

Mohnike, [1060]97.

Molinæus, [1061]482.

Monophysites, [1062]80.

Montalembert, opposes the erection of an idol on the Vatican, [1063]153; dies during the Vatican Council, [1064]161.

Montauban, [1065]485.

Moravians, [1066]567, [1067]874.

More (Sir Thomas), [1068]749.

Mörlin, [1069]272.

Mornay (Du Plessis), [1070]479.

Mouravieff, [1071]51, [1072]58, [1073]59, [1074]69, [1075]75.

Mozley, [1076]638, [1077]640,

Mühlhausen, Confession of, [1078]887.

Münzer {Thomas), [1079]842.

Myconius (Friedrich), [1080]387.

Myconius (Oswald), [1081]387.

N.

Nantes, Edict of, [1082]498.

Napoleon I., [1083]499.

Napoleon III., [1084]139, [1085]160.

Nassau, Confession of, [1086]564.

Nast (William), [1087]882, [1088]891.

National Covenant, [1089]686.

Neal (Daniel), [1090]701, [1091]797, and passim.

Nestorians, [1092]79.

Nevin, on the Apostles' Creed, [1093]16, [1094]23; on the Reformed doctrine of the Lord's Supper, [1095]456; on the Heidelberg Catechism, [1096]541.

New England, [1097]825.

Newman (J. H.), on Papal Infallibility, [1098]154; Tract No. [1099]90, [1100]599.

Nicæa, Council of, [1101]25.

Nicene Creed, [1102]24.

Niemeyer, [1103]355 and passim.

Nitchmann, [1104]875, [1105]886.

Nitzsch, [1106]89.

Noailles, [1107]105, [1108]107.

Non-Jurors, [1109]74.

Nowell's Catechism, [1110]657.

Nye (Philip), [1111]737, [1112]743.

O.

Oberlin Declaration, [1113]839.

OEcolampadius, [1114]374, [1115]386.

OEcumenical Councils against Papal Infallibility, [1116]173, [1117]179; Creeds, [1118]12, [1119]210.

Old Catholics in Holland, [1120]107; in Germany and Switzerland, [1121]191, [1122]198.

Olevianus, [1123]534.

Olivetan, [1124]492.

Original Sin, Controversy on, [1125]268; Zwingli's view, [1126]377 ; Methodist view, [1127]897.

Orthodox Confession of Mogilas, [1128]59.

Osgood (Howard), [1129]853.

Osiander, [1130]272.

Osiandric Controversy, [1131]271.

Otterbein, [1132]887.

Overberg, against Infallibility, [1133]183.

Owen (John), [1134]830.

P.

Palacky, [1135]565 and passim.

Palatinate Catechism, [1136]529.

Pallavicini, [1137]91, [1138]96.

Palmer (Herbert), [1139]744.

Palmer (Bay), [1140]838.

Pare (George Van), [1141]846.

Parker (Archbishop), [1142]616.

Parkhurst, [1143]605.

Parliament, action on the Westminster confession, [1144]758.

Parthenius, [1145]59.

Passaglia, [1146]108.

Paul III., [1147]93.

Paul IV., [1148]585.

Paul V., [1149]125.

Pax Dissidentium, [1150]585.

Pelagius, on the Sinlessness of Mary, [1151]120; on Infant Salvation, [1152]379.

Pelargus, [1153]556.

Penn (William), [1154]861, [1155]868.

Perfectionism, [1156]900.

Perkins (William), [1157]659.

Perrone, [1158]89, [1159]108, [1160]123, [1161]126, [1162]127, [1163]178.

Perry, [1164]650.

Pestalozzi, [1165]388, [1166]395.

Peter, his Primacy, [1167]185.

Peter Martyr, [1168]477.

Peucer, [1169]282, [1170]283.

Pfeffinger, [1171]270.

Philaret, Catechism of, [1172]71.

Philip II., [1173]503.

Philip of Hesse, [1174]226, [1175]234, and passim.

Philippists, [1176]267.

Pighius, [1177]474.

Pilgrim Fathers, [1178]782, [1179]827.

Pinkerton, on Russia, [1180]70.

Pius IV., [1181]91, [1182]96, [1183]100.

Pius V., [1184]101, [1185]124, [1186]189.

Pius IX. defines the dogma of the Immaculate Conception of Mary, [1187]108; issues the Papal Syllabus, [1188]128; convenes the Vatican Council, [1189]136; controls its proceedings, [1190]142; proclaims the dogma on the Catholic Faith, [1191]150; believes in his Personal Infallibility, and exerts his influence in favor of this dogma, [1192]152; receives the deputation of anti-Infallibilists and declines their request, [1193]157; proclaims the dogma of Papal Absolutism and Infallibility, [1194]158; excommunicates the Old Catholics, [1195]200.

Placeus, [1196]479, [1197]485, [1198]488.

Planck, on Andræ, [1199]308; on the Formula of Concord, [1200]336.

Platon (Metropolitan of Moscow), [1201]71.

Pletho, [1202]46.

Plitt (Hermann), [1203]872.

Plymouth Brethren, [1204]910.

Poland, Reformation in, [1205]581.

Ponet, [1206]606.

Pope (W. B.), [1207]892, [1208]898, [1209]900, [1210]901.

Popery, [1211]158. See Pius IX., Syllabus, Infallibility, Vatican Decrees.

Port Royal, [1212]103.

Predestination, controversy on, [1213]305; Lutheran doctrine, [1214]329, [1215]347; Zwingli's, [1216]370; Calvin's, [1217]451, [1218]474; Amyraut's, [1219]480; Anglican doctrine, [1220]633; Irish Articles and Westminster Confession, [1221]762, [1222]768, [1223]791; opposed by Wesley and the Arminian Methodists, [1224]895; adopted by Whitefield, [1225]901; and the Welsh Methodists, [1226]903.

Presbyterian Polity, [1227]462, [1228]737, [1229]739.

Presbyterian Reunion, [1230]809.

Presbyterianism in England, [1231]734, [1232]736.

Presbyterians in Scotland, [1233]685; persecuted, [1234]798; in America, [1235]804.

Preterition, [1236]791.

Profession of the Tridentine Faith, [1237]96.

Protestant Episcopal Church in the United States, [1238]650.

Protestantism, [1239]203; principles of, [1240]206; compared with Romanism, [1241]207.

Prynne, [1242]717.

Pseudo-Isidor, [1243]180.

Psychopannychia, [1244]428.

Puritans and Puritanism, [1245]701, [1246]723.

Pusey (Dr.), [1247]108, [1248]716.

Q.

Quakers, [1249]859.

Quesnel, [1250]105.

Quick, [1251]490, [1252]493.

Quint (Alonzo H.), [1253]829, [1254]835, [1255]838.

Quirinus, Letters of, [1256]135, [1257]145, [1258]157, [1259]159.

R.

Radziwill, [1260]582.

Randall (Benjamin), [1261]858.

Ranke, on the Augsburg Confession, [1262]234; on Luther's Catechism, [1263]251.

Rauscher votes against Papal Infallibility, [1264]156; submits, [1265]160, [1266]196.

Redford (Dr.), [1267]834.

Reformation, [1268]204; in Geneva, [1269]444; in France, [1270]491; in Holland, [1271]502; in Bohemia, [1272]565; in Poland, [1273]581; in Hungary, [1274]589; in England, [1275]593.

Reformed, [1276]211, [1277]256, [1278]356, [1279]358.

Reformed Churches compared with the Lutheran, [1280]212.

Reformed Confessions, [1281]354.

Reformed Episcopal Church, [1282]665.

Reformed Presbyterian Church, [1283]812.

Regular Baptists. See Baptists.

Reinkens, [1284]164, [1285]191, [1286]194; elected Bishop of the Old Catholics, [1287]197; pleads for the Bible in the Old Catholic Congress of Constance, [1288]199; extends greetings to the General Conference of the Evangelical Alliance, [1289]200; answers the Papal Excommunication, [1290]201.

Rénan, on Calvin, [1291]442.

Renée, Duchess of Ferrara, [1292]428.

Repetitio Anhaltina, [1293]563.

Reprobation, [1294]770, [1295]792. See Predestination.

Restoration (of the Stuarts and Episcopacy), [1296]720.

Reunion of Old and New School Presbyterian Churches, [1297]809.

Reusch, [1298]194.

Revision of the Bible, [1299]749.

Revision of the English Bible (by King James), [1300]709.

Revolution of 1688, [1301]724.

Reynolds (Dr. Edward), [1302]744, [1303]756, [1304]772.

Reynolds (Dr. John), [1305]707.

Riccio (Bishop), votes against Papal Infallibility, [1306]158.

Richelieu, [1307]481.

Ridley (Bishop), [1308]601, [1309]630, [1310]649.

Rigg (James H.), [1311]882, [1312]886, [1313]888.

Ripley (George), reports the thunder-storm in St. Peter's at the Proclamation of the Papal Infallibility Decree, [1314]159.

Ritualism of Laud, [1315]714.

Rivet, [1316]482, [1317]485.

Robinson (John), [1318]820, [1319]827.

Rogers (Thomas), on English Articles, [1320]639.

Roman Catechism, [1321]100.

Roman Catholic Church, on persecution, [1322]802.

Romanism and Catholicism, [1323]83.

Romanism and Protestantism, [1324]207.

Rothe, Christology, [1325]33.

Rous (Francis), [1326]744.

Rudolph II., [1327]580, [1328]590.

Rufinus, on the Apostles' Creed, [1329]22.

Russian Church, [1330]68, [1331]75, [1332]77.

Russian Schismatics, [1333]52.

Rutherford (Samuel), [1334]747.

S.

Sabbath. See Lord's Day.

Sacrament. See Baptism and Lord's Supper.

Sadeel, [1335]354, [1336]493.

Saliger (John), [1337]285.

Sarpi, [1338]91, [1339]93, [1340]96.

Saumur, [1341]479.

Savoy Conference, [1342]721.

Savoy Declaration, [1343]829.

Saxon Articles of Visitation, [1344]345.

Saxon Confession, [1345]346.

Saybrook Platform, [1346]837.

Schleiermacher, [1347]451, [1348]880.

Schneckenburger, [1349]883.

Schulte, [1350]194.

Schwabach Articles, [1351]228.

Schwarzenberg votes against Papal Infallibility, [1352]158; submits, [1353]160, [1354]196.

Schweinitz (Bishop Edmund de), [1355]824.

Schweizer (Alexander), [1356]451, [1357]477, [1358]483.

Schwenkfeld (Caspar von), [1359]867.

Schyn (Hermann), [1360]841, [1361]843, [1362]844.

Scotch Confession of Faith, [1363]680.

Scotch Presbyterian Church, [1364]694.

Scotists, [1365]124.

Scotland, Reformation of, [1366]669.

Scriptures and Tradition, [1367]206, [1368]211, [1369]216.

Seaman (Lazarus), [1370]744, [1371]770.

Seekers, [1372]848, [1373]851.

Selden (John). [1374]730, [1375]745.

Semisch, on the Apostles' Creed, [1376]15.

Sendomir, Consensus of, [1377]586.

Seneca, on Mercy, edited by Calvin, [1378]424.

Servetus, [1379]428, [1380]464.

Sewel (William), [1381]859.

Shakespere, [1382]749 and passim.

Shedd (W. G. T.), [1383]835.

Sigismund Augustus II., [1384]582.

Sigismund Confession, [1385]555.

Sigmund III., [1386]585.

Sixtus V., [1387]182.

Smalcald, Articles of, [1388]253.

Smectymnuans, [1389]736.

Smith (Henry B.), [1390]108, [1391]810.

Solemn League and Covenant, [1392]690.

Spangenberg (Bishop), [1393]874, [1394]876, [1395]879, [1396]881, [1397]886.

Spanheim, [1398]482.

Speil, [1399]89, [1400]113.

Stähelin, on Calvin, [1401]421, [1402]425, [1403]448, [1404]602.

Stahl, on Ubiquity, [1405]324.

Stancarus (Francesco), [1406]273.

Stanley (Dean), [1407]688, [1408]723, [1409]749, [1410]767; on the Westminster Standards, [1411]789.

Star-Chamber, [1412]717.

States of Humiliation and Exaltation, Lutheran and Reformed views of, [1413]323, [1414]328; Formula of Concord, [1415]306.

Stevens (Abel), [1416]882, [1417]884, [1418]902.

Stoughton (John), [1419]690, [1420]693, [1421]720, [1422]722, [1423]740, [1424]748; on Creeds, [1425]833.

Strafford (Earl of), [1426]664.

Strasburg, Reformation of, [1427]304; Confession of, [1428]526.

Strossmayer (Bishop), in the Vatican Council, [1429]145, [1430]149.

Stuart, Dynasty of, [1431]671.

Sunday in England, [1432]777.

Swabian and Saxon Formula, [1433]310.

Sylburg, [1434]537.

Syllabus, the Papal, [1435]128.

Symbols. See Creeds.

Syncretism and Syncretistic Controversy, [1436]349.

Synergism, [1437]262, [1438]264.

Synergistic Controversy, [1439]270.

T.

Tangermann, [1440]196.

Taylor (Jeremy), on the Athanasian Creed, [1441]40; on Toleration, [1442]803.

Tetrapolitan Confession, [1443]526.

Thiers, [1444]499.

Thirty-nine Articles of Religion, [1445]615.

Thomasius, on the Formula of Concord, [1446]339.

Thomas Aquinas, against the Immaculate Conception, [1447]122; in favor of Papal Infallibility, [1448]181.

Thomists, [1449]124.

Thompson (Joseph P.), [1450]838.

Thorn, Colloquy of, [1451]560; Declaration of, [1452]562.

Thuanus (De Thou), [1453]490.

Timann, [1454]266.

Toleration and Intolerance, [1455]463, [1456]466, [1457]704, [1458]725, [1459]848, [1460]849.

Torgau Articles, [1461]229.

Torgau Book, [1462]310.

Torquemada, [1463]108.

Traheron, [1464]630; on the Lord's Supper, [1465]647.

Travers (Walter), [1466]735.

Trent, Canons and Decrees of, [1467]91.

Tridentine Faith, [1468]96.

Triers, [1469]830.

Trinity, doctrine of, [1470]37.

Tübingen Divines, on Christology and Ubiquity, [1471]294.

Tuckney (Dr.), [1472]741, [1473]760, [1474]786.

Turretin (Francis), [1475]478, [1476]485.

Twisse (William), [1477]740, [1478]752.

Tyerman, [1479]882 and passim.

Tyndale, [1480]613, [1481]673, [1482]704.

U.

Ubiquitarian Controversy, [1483]285.

Ubiquity of Christ's Body, [1484]285, [1485]322, [1486]325, [1487]348.

Ullmann, on the Heidelberg Catechism, [1488]551.

Ultramontanism and Gallicanism, [1489]167.

Underhill (Edward Bean), [1490]844, [1491]853.

Uniformity, Act of, [1492]607.

Union, Evangelical, [1493]222, [1494]237, [1495]555, [1496]586.

Unitas Fratrum. See Moravians.

United Presbyterian Church, [1497]812.

Universalism of Amyraut, [1498]480.

Urban VIII., [1499]189, [1500]190.

Ursinus, on the Formula of Concord, [1501]333; author of the Heidelberg Catechism, [1502]533.

Ussher (Archbishop), [1503]605, [1504]663, [1505]726, [1506]733, [1507]736, [1508]761.

The Scotch Commissioners. (part 8)

Utraquists, [1509]566.

V.

Vatican Council, [1510]134, [1511]168.

Vatican Decrees, [1512]147.

Vergerius, [1513]253, [1514]584.

Vigilius, [1515]177.

Vines (Richard), [1516]745.

W.

Waldenses, [1517]568.

Waldensian Catechism, [1518]574.

Wallis (John), [1519]787, [1520]790.

Wandsworth Presbytery, [1521]735.

Warren (W. F.), [1522]882, [1523]891, [1524]895.

Washburn (E. A.), on the Anglican Church, [1525]609.

Waterland, on the Athanasian Creed, [1526]34, [1527]36, [1528]37; on the Thirty-nine Articles, [1529]616.

Waterlanders, [1530]843.

Watson (Richard), [1531]882.

Wayland (Francis), [1532]845.

Welsh Calvinistic Methodists, [1533]903.

Wesley (Charles), [1534]883, [1535]887, [1536]895, [1537]896.

Wesley (John), [1538]796, [1539]883, [1540]890; on the Thirty-nine Articles, [1541]893; on Arminianism, [1542]894; on Predestination, [1543]895; on the Witness of the Spirit, [1544]899; on Perfectionism, [1545]900; relation to Whitefield, [1546]901.

Wesleyans. See Methodists.

Westminster Assembly of Divines, [1547]727.

Westminster Catechisms, [1548]783.

Westminster Confession, on Infant Salvation, [1549]380, [1550]795; on Baptism and Election, [1551]641; Origin and History of, [1552]753; Analysis of, [1553]760; doctrine of Predestination, [1554]768, [1555]791; doctrine of the Lord's Day, [1556]776; Criticism of, [1557]788; Intolerance of, [1558]796; American Revision of, [1559]806.

Westphal, [1560]280, [1561]473.

Westphalian Treaty, [1562]242.

Whedon (D. D.), [1563]882, [1564]893; on Infant Salvation, [1565]898.

Whitaker (William), [1566]659.

White (Bishop), [1567]42, [1568]651, [1569]653, [1570]666.

White (John), [1571]741.

Whitefield (George), [1572]796, [1573]883, [1574]901.

Whitgift (Archbishop), [1575]605, [1576]618, [1577]659, [1578]706, [1579]708, [1580]735.

Wigand, [1581]266, [1582]270.

Wigglesworth (Michael), on Infant Damnation, [1583]794.

William III., [1584]724.

Williams (Roger), [1585]849.

Wimpina, [1586]227.

Wiseman, [1587]90.

Wishart (George), [1588]673.

Witness of the Spirit, Methodist doctrine of, [1589]899.

Wladislaus IV., [1590]560.

Wolmar, [1591]492.

Works. See Good Works.

Würtemberg Confession, [1592]344, [1593]627.

Wycliffe, [1594]568, [1595]704.

Wyttenbach, [1596]385.

Y.

Young (Thomas), [1597]745.

Z.

Zanchi, [1598]305.

Zeller, [1599]371.

Zephyrinus, [1600]177.

Zinzendorf, [1601]874, [1602]876.

Ziska, [1603]566.

Zöckler, on the Apostles' Creed, [1604]20; on the Augsburg Confession, [1605]237, [1606]241.

Zosimus, [1607]177.

Zurich Consensus, [1608]471.

Zurich Letters, [1609]391, [1610]604, [1611]630, [1612]632.

Zwingli, at Marburg, [1613]212; his character and importance, [1614]360; judgment on Luther, [1615]362; his Articles or Conclusions, [1616]363; Theses of Berne, [1617]365; Confession of Faith to Charles V., [1618]366; to Francis I., [1619]368; doctrine of Providence and Predestination, [1620]370; of the Sacraments, [1621]372; of the Lord's Supper, [1622]374; of Original Sin, [1623]377; Salvation of Infants, [1624]378; Salvation of the Heathen, [1625]382.

Zwinglian Confessions, [1626]361.

THE END OF VOL. I. __________________________________________________________________

Indexes __________________________________________________________________

Index of Scripture References

Genesis

[1627]1:27 [1628]1:27-28 [1629]1:31 [1630]1:31 [1631]1:31 [1632]2:8 [1633]2:22 [1634]3:15 [1635]3:15 [1636]3:15 [1637]3:15 [1638]3:15 [1639]4 [1640]6:3 [1641]6:6 [1642]6:18 [1643]22:18 [1644]26 [1645]38:25 [1646]41:26-27 [1647]49:10 [1648]1626 [1649]1831

Exodus

[1650]1:19 [1651]7:13 [1652]20 [1653]20:2-3 [1654]20:17 [1655]20:17 [1656]23:13 [1657]28:15-30

Leviticus

[1658]24:16

Numbers

[1659]23:10

Deuteronomy

[1660]4:2 [1661]4:2 [1662]5:21 [1663]6:4 [1664]10:20 [1665]13:5-6 [1666]13:12 [1667]18:10 [1668]25:1 [1669]27:26 [1670]30:14 [1671]30:19 [1672]33:8-9

Joshua

[1673]24:25

1 Samuel

[1674]28:6

2 Samuel

[1675]23:13

1 Kings

[1676]18:4 [1677]19:18

2 Kings

[1678]11:17 [1679]23:1-26

1 Chronicles

[1680]18:1-9

2 Chronicles

[1681]15:8-17 [1682]15:12-13 [1683]15:16 [1684]19:8-12 [1685]26:18 [1686]26:18 [1687]29 [1688]29:30 [1689]30 [1690]34:33

Ezra

[1691]7:23-28

Psalms

[1692]5:5-7 [1693]8 [1694]16 [1695]16:10 [1696]33:6 [1697]33:6 [1698]45:8 [1699]46:1 [1700]51:5 [1701]94:3-9 [1702]104:4 [1703]105:15 [1704]105:28 [1705]106:30 [1706]113:4-6 [1707]119 [1708]119 [1709]119:15 [1710]120 [1711]122:9 [1712]139:3-4 [1713]139:16

Proverbs

[1714]7:2 [1715]11:14 [1716]16:4 [1717]16:33

Ecclesiastes

[1718]7:29

Song of Solomon

[1719]4:7 [1720]4:12 [1721]6:8

Isaiah

[1722]4:2 [1723]5:23 [1724]6:3 [1725]8:20 [1726]20:2-3 [1727]30:21 [1728]37:28 [1729]40:18 [1730]42:8 [1731]44:5 [1732]44:9-10 [1733]49:23 [1734]49:23 [1735]49:23 [1736]53:8 [1737]56:10 [1738]66:2

Jeremiah

[1739]1:5 [1740]16:19 [1741]23:6 [1742]31:16 [1743]31:33 [1744]38:31-34

Ezekiel

[1745]36:26 [1746]44:1-3

Daniel

[1747]2:45 [1748]7

Hosea

[1749]6:7 [1750]6:7

Joel

[1751]2:12

Micah

[1752]5:2

Malachi

[1753]2:7

Matthew

[1754]1:18 [1755]1:18 [1756]2:4-5 [1757]2:4-5 [1758]2:15 [1759]3:17 [1760]4:10 [1761]5:3-11 [1762]5:12 [1763]5:16 [1764]5:17 [1765]5:37 [1766]5:44-45 [1767]5:46-47 [1768]5:48 [1769]6:2 [1770]6:9 [1771]7:6 [1772]7:8 [1773]7:14 [1774]7:17 [1775]8:10 [1776]8:24 [1777]8:47 [1778]10:8 [1779]10:14-15 [1780]10:20 [1781]10:29 [1782]10:32-33 [1783]10:42 [1784]11:24 [1785]11:25 [1786]11:25 [1787]11:27 [1788]11:28 [1789]12:33 [1790]12:46 [1791]13:29 [1792]13:31-37 [1793]15:2-3 [1794]15:3 [1795]15:6 [1796]15:6 [1797]15:8-9 [1798]16 [1799]16 [1800]16:16 [1801]16:16 [1802]16:18 [1803]16:18 [1804]16:18 [1805]16:18 [1806]16:19 [1807]16:19 [1808]16:19 [1809]17:12 [1810]17:12 [1811]18:4 [1812]18:11 [1813]18:14 [1814]18:17 [1815]18:17 [1816]18:17 [1817]18:18 [1818]18:18 [1819]18:18 [1820]18:20 [1821]18:20 [1822]18:20 [1823]18:20 [1824]19:5 [1825]19:6 [1826]19:12 [1827]19:14 [1828]19:17 [1829]20:16 [1830]20:23 [1831]22:37 [1832]23:3 [1833]23:5 [1834]23:8 [1835]25:9 [1836]25:41 [1837]26:20 [1838]26:26 [1839]26:26 [1840]26:27 [1841]26:36 [1842]27:54 [1843]28:18 [1844]28:18 [1845]28:18 [1846]28:19 [1847]28:19 [1848]28:19 [1849]28:19-20 [1850]28:20

Mark

[1851]1:26 [1852]6:13 [1853]7:3 [1854]7:5 [1855]7:5 [1856]7:6-7 [1857]7:8 [1858]7:8 [1859]7:9 [1860]7:9 [1861]7:13 [1862]7:13 [1863]10:19 [1864]13:32 [1865]16:15 [1866]16:15 [1867]16:15 [1868]16:16 [1869]16:16 [1870]16:16 [1871]16:16 [1872]16:16 [1873]16:16 [1874]16:16 [1875]16:19

Luke

[1876]1:15 [1877]1:28 [1878]1:28 [1879]1:30 [1880]1:34-35 [1881]1:35 [1882]1:35 [1883]1:47 [1884]2:10 [1885]2:52 [1886]7:37 [1887]7:38 [1888]9:56 [1889]11:2 [1890]13:3 [1891]13:5 [1892]15:18 [1893]16:30 [1894]17:5 [1895]17:10 [1896]17:10 [1897]18:13 [1898]18:18 [1899]21:36 [1900]22:19 [1901]22:20 [1902]22:26 [1903]22:31 [1904]22:31-32 [1905]22:62 [1906]23:43 [1907]23:43 [1908]23:43 [1909]24:30 [1910]24:49

John

[1911]1:1 [1912]1:3 [1913]1:5 [1914]1:5 [1915]1:8 [1916]1:9 [1917]1:10 [1918]1:10 [1919]1:17 [1920]1:29 [1921]1:29 [1922]1:32 [1923]2:4 [1924]3:5 [1925]3:5 [1926]3:5 [1927]3:5 [1928]3:5 [1929]3:8 [1930]3:11-13 [1931]3:13 [1932]3:13 [1933]3:13 [1934]3:16 [1935]3:16 [1936]3:16 [1937]3:16 [1938]3:16 [1939]3:16 [1940]3:16 [1941]3:18 [1942]3:29 [1943]3:30 [1944]3:36 [1945]3:36 [1946]4:24 [1947]4:24 [1948]4:24 [1949]4:42 [1950]5:18 [1951]5:24 [1952]5:37 [1953]5:39 [1954]6 [1955]6 [1956]6:29 [1957]6:32-35 [1958]6:32-35 [1959]6:38 [1960]6:48-58 [1961]6:51 [1962]6:51 [1963]6:53-58 [1964]6:62 [1965]6:62 [1966]6:63 [1967]6:63 [1968]6:63 [1969]6:69 [1970]7:39 [1971]8:14 [1972]8:34 [1973]8:36 [1974]8:36 [1975]8:40 [1976]8:42 [1977]8:44 [1978]8:44 [1979]8:58 [1980]8:58 [1981]10:1 [1982]10:7 [1983]10:16 [1984]10:30 [1985]12:27 [1986]12:40 [1987]12:48 [1988]13:10 [1989]13:14-15 [1990]13:20 [1991]14 [1992]14:1 [1993]14:2 [1994]14:2 [1995]14:2-4 [1996]14:16 [1997]14:18 [1998]14:18 [1999]14:20 [2000]14:23 [2001]14:26 [2002]14:27 [2003]14:28 [2004]15:5 [2005]15:5 [2006]15:26 [2007]16:3 [2008]16:7 [2009]16:13 [2010]16:13 [2011]16:13-16 [2012]16:16 [2013]17:2 [2014]17:3 [2015]17:5 [2016]17:5 [2017]17:5 [2018]17:5 [2019]17:5 [2020]17:11 [2021]17:21 [2022]17:24 [2023]17:24 [2024]17:27 [2025]18:36 [2026]19:5 [2027]19:11 [2028]20:17 [2029]20:17 [2030]20:21 [2031]20:23 [2032]20:23 [2033]21 [2034]21 [2035]21:15

Acts

[2036]1:11 [2037]1:26 [2038]2 [2039]2:23 [2040]2:27 [2041]2:27 [2042]2:31 [2043]2:31 [2044]2:31 [2045]2:31 [2046]2:38 [2047]2:38 [2048]2:41 [2049]2:47 [2050]3:15 [2051]3:21 [2052]3:21 [2053]4:12 [2054]4:12 [2055]4:19 [2056]4:27-28 [2057]5:11 [2058]5:29 [2059]5:29 [2060]7 [2061]8:3 [2062]8:13 [2063]8:20 [2064]8:23 [2065]8:48 [2066]10 [2067]10:2 [2068]10:4 [2069]10:22 [2070]10:31 [2071]10:35 [2072]10:35 [2073]10:45 [2074]10:47 [2075]11:26 [2076]13:38 [2077]13:38 [2078]13:48 [2079]14:23 [2080]15 [2081]15 [2082]15 [2083]15 [2084]15:2 [2085]15:2 [2086]15:2 [2087]15:4 [2088]15:4 [2089]15:4 [2090]15:6 [2091]15:6 [2092]15:11 [2093]15:22 [2094]15:22-23 [2095]15:23 [2096]15:25 [2097]15:25 [2098]15:28 [2099]15:28-29 [2100]15:41 [2101]16:3 [2102]16:9 [2103]16:31 [2104]17:11 [2105]17:11 [2106]17:11 [2107]17:23 [2108]17:23-24 [2109]17:28 [2110]17:28 [2111]17:29 [2112]17:36 [2113]17:51-52 [2114]18:14-16 [2115]19:1-5 [2116]20 [2117]20:28 [2118]20:28 [2119]23:11 [2120]26:28 [2121]27:21 [2122]27:31 [2123]27:34

Romans

[2124]1:3 [2125]1:18-3:20 [2126]1:19 [2127]1:19 [2128]1:19-20 [2129]2:7 [2130]2:7 [2131]2:10 [2132]2:14 [2133]2:14-15 [2134]2:14-15 [2135]2:14-15 [2136]2:15 [2137]2:15 [2138]2:18 [2139]2:19 [2140]3 [2141]3:3 [2142]3:10 [2143]3:20 [2144]3:20 [2145]3:21-11:36 [2146]3:23 [2147]3:28 [2148]4 [2149]4:2 [2150]4:11 [2151]4:11 [2152]4:11 [2153]4:15 [2154]4:15 [2155]5 [2156]5:11 [2157]5:12 [2158]5:12 [2159]5:12 [2160]5:12 [2161]5:12 [2162]5:12 [2163]5:12 [2164]5:15 [2165]5:17 [2166]5:18 [2167]5:18-19 [2168]5:19 [2169]6:3-4 [2170]6:4 [2171]6:23 [2172]7:7 [2173]7:14 [2174]8:3 [2175]8:5-6 [2176]8:7 [2177]8:15-16 [2178]8:29-30 [2179]8:29-30 [2180]8:30 [2181]8:32 [2182]8:33 [2183]9 [2184]9:5 [2185]9:11-13 [2186]9:17-18 [2187]9:21 [2188]9:22 [2189]9:22-23 [2190]10:3 [2191]10:4 [2192]10:5 [2193]10:9-10 [2194]10:14 [2195]10:15 [2196]10:16 [2197]10:17 [2198]11:6 [2199]11:36 [2200]11:36 [2201]12 [2202]12:3 [2203]12:7 [2204]12:14 [2205]12:17 [2206]12:18 [2207]13 [2208]13:1 [2209]13:4 [2210]13:9 [2211]14:4 [2212]14:6 [2213]14:17 [2214]16:4-5 [2215]1661 [2216]1719 [2217]1719 [2218]1786 [2219]1833 [2220]1854

1 Corinthians

[2221]1:10-13 [2222]2:8 [2223]2:8 [2224]2:8 [2225]2:14 [2226]2:14 [2227]3 [2228]3:3-4 [2229]3:9 [2230]3:11 [2231]4:1-2 [2232]4:7 [2233]4:17 [2234]7:9 [2235]7:14 [2236]7:18 [2237]7:23 [2238]7:28 [2239]8:10 [2240]9:9 [2241]10:1 [2242]10:4 [2243]10:16-17 [2244]10:20-23 [2245]10:25 [2246]10:27 [2247]11:2 [2248]11:2 [2249]11:21 [2250]11:23 [2251]11:26 [2252]11:27 [2253]11:28 [2254]12 [2255]12:28 [2256]12:28-29 [2257]13 [2258]13:13 [2259]13:13 [2260]13:13 [2261]13:13 [2262]14:33 [2263]14:33 [2264]15 [2265]15:3 [2266]15:20 [2267]15:21-22 [2268]15:22 [2269]15:22 [2270]15:22 [2271]15:28 [2272]15:47 [2273]15:55 [2274]15:57

2 Corinthians

[2275]1:13 [2276]1:20 [2277]1:21 [2278]1:24 [2279]1:24 [2280]3:5 [2281]4:1-2 [2282]4:6 [2283]5:14-15 [2284]5:18-19 [2285]10:8 [2286]11 [2287]11:2 [2288]12:18 [2289]13:4 [2290]13:5

Galatians

[2291]1:4 [2292]1:8 [2293]1:8 [2294]1:13 [2295]1:14 [2296]1:22 [2297]2 [2298]2 [2299]2:4-5 [2300]2:11 [2301]2:20 [2302]3:10 [2303]3:12 [2304]3:13 [2305]3:17 [2306]3:21 [2307]3:21-24 [2308]3:22 [2309]3:27 [2310]3:27 [2311]3:27 [2312]4:1-3 [2313]4:25 [2314]5 [2315]5:1 [2316]5:1 [2317]5:1 [2318]5:6 [2319]5:6 [2320]5:6 [2321]5:6 [2322]5:17 [2323]6:15

Ephesians

[2324]1:4 [2325]1:4 [2326]1:4-6 [2327]1:5 [2328]1:6 [2329]1:9 [2330]1:13 [2331]1:21 [2332]1:22 [2333]1:23 [2334]1:23 [2335]2:1 [2336]2:2 [2337]2:3 [2338]2:5 [2339]2:8-9 [2340]2:10 [2341]2:10 [2342]2:19 [2343]2:22 [2344]3:8 [2345]4:1 [2346]4:3 [2347]4:5-6 [2348]4:7 [2349]4:8-9 [2350]4:9-10 [2351]4:10 [2352]4:11 [2353]4:11-16 [2354]4:12 [2355]5:13 [2356]5:25-26 [2357]5:26 [2358]5:32 [2359]6:1

Philippians

[2360]1:3 [2361]1:6 [2362]1:29 [2363]1:29 [2364]1:29 [2365]2:4 [2366]2:6 [2367]2:6 [2368]2:7 [2369]2:7 [2370]2:7 [2371]2:7 [2372]2:8 [2373]2:9-11 [2374]2:12-13 [2375]2:13 [2376]3:2 [2377]3:12 [2378]3:15

Colossians

[2379]1:9-10 [2380]1:23 [2381]2:3 [2382]2:8 [2383]2:8 [2384]2:12 [2385]2:12 [2386]2:16 [2387]2:16 [2388]2:20-22 [2389]3:17 [2390]3:19 [2391]1572

1 Thessalonians

[2392]2:13 [2393]4:3 [2394]4:6 [2395]4:17 [2396]4:23 [2397]5:21

2 Thessalonians

[2398]2 [2399]2:3 [2400]2:3-4 [2401]2:4 [2402]2:4 [2403]2:4 [2404]2:8 [2405]2:8 [2406]2:9 [2407]2:15 [2408]2:15 [2409]3:2 [2410]3:6 [2411]3:6

1 Timothy

[2412]1:5 [2413]1:19 [2414]2:1 [2415]2:1-2 [2416]2:4 [2417]2:4 [2418]2:4 [2419]2:4 [2420]2:5 [2421]3:2 [2422]3:2 [2423]3:2 [2424]3:9 [2425]3:15 [2426]3:15 [2427]3:15 [2428]4:1 [2429]4:1 [2430]4:10 [2431]5:8 [2432]5:18

2 Timothy

[2433]1:9-10 [2434]1:9-10 [2435]1:14 [2436]2:11 [2437]2:19 [2438]2:19 [2439]2:20 [2440]2:25 [2441]3:16-17

Titus

[2442]1:5 [2443]1:15 [2444]2:11 [2445]2:11 [2446]3:5 [2447]3:5 [2448]3:14

Hebrews

[2449]1:2-3 [2450]1:14 [2451]2:6-8 [2452]2:16 [2453]4:15 [2454]5:4 [2455]5:8 [2456]5:9 [2457]5:12 [2458]6:1 [2459]6:1 [2460]6:4-6 [2461]8:1 [2462]8:8-12 [2463]10:14 [2464]10:38 [2465]11:1 [2466]11:1 [2467]11:1 [2468]11:6 [2469]11:6 [2470]12:2 [2471]13:4 [2472]13:8 [2473]13:8

James

[2474]2 [2475]2:24 [2476]4:12 [2477]5:10 [2478]5:14 [2479]5:14 [2480]5:14 [2481]5:16 [2482]5:26

1 Peter

[2483]1:1 [2484]2:5 [2485]2:5 [2486]2:8 [2487]2:9 [2488]2:21-23 [2489]2:24 [2490]3:15 [2491]3:15 [2492]3:18 [2493]3:18 [2494]3:18 [2495]3:18-19 [2496]3:19 [2497]3:19 [2498]3:19 [2499]3:19-20 [2500]3:21 [2501]3:21 [2502]4:1 [2503]4:1 [2504]4:6 [2505]4:6 [2506]4:6 [2507]4:6 [2508]4:16 [2509]5:1-4 [2510]5:1-4 [2511]5:3

2 Peter

[2512]1:3 [2513]1:5 [2514]1:20-21 [2515]2 [2516]3:7 [2517]3:9 [2518]3:9 [2519]3:9

1 John

[2520]1:2 [2521]2:1 [2522]2:2 [2523]2:2 [2524]2:2 [2525]2:2 [2526]2:5 [2527]2:8 [2528]2:19 [2529]3:6 [2530]3:6 [2531]3:8 [2532]3:8 [2533]3:16 [2534]4:1 [2535]4:3 [2536]4:8 [2537]4:12 [2538]4:14 [2539]4:14 [2540]5:7 [2541]5:16-17 [2542]5:18 [2543]5:18 [2544]5:20

2 John

[2545]1:10

Jude

[2546]1:3 [2547]1:4

Revelation

[2548]1:6 [2549]1:18 [2550]2:2 [2551]2:10 [2552]2:10 [2553]2:16 [2554]2:20 [2555]4:4 [2556]5:10 [2557]7:1-8 [2558]7:4 [2559]7:9 [2560]7:14 [2561]11:3-12 [2562]12:4 [2563]13:8 [2564]13:8 [2565]14:15-20 [2566]17:16-17 [2567]20:6 [2568]22:15 [2569]22:18-19

Tobit

[2570]12:9

Wisdom of Solomon

[2571]1:4 __________________________________________________________________

Index of Citations

* Bibliotheca theologiæ symbolicæ et catechetiæ itemque liturgicæ: [2572]1 * Bibliothek der Symbole und Glaubensregeln der Apostolisch-katholischen Kirche: [2573]1 * Die Confessionen in ihrem Verhältniss zu Christus: [2574]1 * Die symb. Bücher der evang. luth. Kirche: [2575]1 * Handbuch der theol. Literatur: [2576]1 * History and Theology of the Three Creeds: [2577]1 * Symbolik aller christlichen Confessionen: [2578]1 * Thes. eccl. : [2579]1 * A Critical History of the Athanasian Creed: [2580]1 * Account of all the Ends and Uses of Creeds and Confessions of Faith, a Defense of their Justice, Reasonableness, and Necessity as a Public Standard of Orthodoxy: [2581]1 * Acta Concilii: [2582]1 * Acta et Decreta sacrosancti et oecum. Conc. Vaticani: [2583]1 * An Exposition of the Creed: [2584]1 * An Historical and Literary Account of the Formularies, Confessions of Faith, or Symbolic Books of the Roman Catholic, Greek, and principal Protestant Churches. By the Author of the Horæ Biblicæ: [2585]1 * Animadversiones in quatuor contra Romani Pontificis infallibilitatem editos libellos: [2586]1 * Annal. ad ann.: [2587]1 * Antiquitates symbolicæ, quibus Symboli Apostolici historia illustratur: [2588]1 * Apostolici: [2589]1 * Bibliotheca Symbolica vetus: [2590]1 * Breviarium Romanum: [2591]1 * Breviarium causæ Nestorianorum et Eutychianorum: [2592]1 * Ce qui se passe au Concile: [2593]1 [2594]2 [2595]3 * Chronique concernant le Prochain Concile: [2596]1 [2597]2 * Church History: [2598]1 [2599]2 * Church History : [2600]1 * Civiltà cattolica: [2601]1 [2602]2 [2603]3 * Collection of Confessions in the Church of Scotland: [2604]1 * Collections of the Symbols: [2605]1 * Commune Sanctorum: [2606]1 * Conciliengeschichte: [2607]1 * Contributions to Russian Church History: [2608]1 * Corpus juris canonici: [2609]1 * Cyprian's Opera: [2610]1 * Das apostolische Glaubensbekenntniss: [2611]1 [2612]2 [2613]3 * Das apostolische Glaubensbekenntniss der ächte Ausdruck apostolischen Glaubens: [2614]1 * Das apostolische Symbolum: [2615]1 * Das unfehlbare Lehramt des Papstes, nach der Entscheidung des Vaticanischen Concils: [2616]1 * De Conc. Nicæni primi et OEcum. auctoritate atque integritate: [2617]1 * De Fide et Symbolo liber unus. Opera: [2618]1 * De Romanæ ecclesiæ Symbolo Apostolico vetere, aliisque fidei formulis, tum ab Occidentalibus tum ab Orientalibus in prima catechesi et baptismo proponi solitis: [2619]1 * De Symboli Apostolici Titulo, Origine et Auctoritate: [2620]1 * De Symbolo Athanasiano: [2621]1 * De Symbolo Nicæne-Constantinopolitano: [2622]1 * De Symbolo vulgo S. Athanasii: [2623]1 * De Via Salutis.: [2624]1 * De evangeliorum apocryphorum origine et usu: [2625]1 * De fide et Symbolo: [2626]1 * De tribus Symbolis, Apostolico, Athanasiano, et Constantinopolitano: [2627]1 * Defensio Fidei Nicænæ: [2628]1 * Diatribe de Symbolo Quicunque: [2629]1 * Die Bedeutung des apost. Symbolums: [2630]1 * Die Macht der röm. Päpste über Fürsten, Länder, Vöker, etc. seit Gregor VII. zur Würdigung ihrer Unfehlbarkeit beleuchtet, : [2631]1 * Die Reformation, ihre innere Entwickelung und ihre Wirkungen: [2632]1 * Die Unwahrheiten der Römischen Briefe vom Concil in der Allg. Zeitung,: [2633]1 * Die wahre und die falsche Unfehlbarkeit der Päpste : [2634]1 * Disquisitio de Symb. Athan.: [2635]1 * Dissertat. de vita: [2636]1 * Documenta: [2637]1 [2638]2 * Einige Worte über die Unfehlbarkeitsadresse: [2639]1 * Enarrationis Symboli Nicæni articuli duo: [2640]1 * Exercit. ad Concil. Chalcedon.: [2641]1 * Exercitationes in Symb. Apost.: [2642]1 * Exercitationes sacræ in Symbolum quod Apostolorum dicitur,: [2643]1 * Explanatio Symboli ad initiandos: [2644]1 * Explicatio Symb. Nicæni: [2645]1 * Expositio Fidei Catholicae Fortunati: [2646]1 * Expositio Symboli: [2647]1 [2648]2 * Fables of Popes and Prophecies of the Middle Ages: [2649]1 * Free Russia: [2650]1 * Gesta Liberii: [2651]1 * Giornale di Roma: [2652]1 * Harmonia Symbolica: A Collection of Creeds belonging to the Ancient Western Church and to the Mediæval English Church: [2653]1 * Hist. concil. generalium: [2654]1 * Hist. eccles.: [2655]1 * Hist. literaria: [2656]1 * Hist. of the Doctrine of the Trinity: [2657]1 * Historia eccl.: [2658]1 * Historie der Kirchenversammlungen: [2659]1 * History of Christology: [2660]1 * History of Councils: [2661]1 * History of Heresies and Schisms in the Greek-Russian Church: [2662]1 * History of the Apostles' Creed: [2663]1 * History of the Christian Church: [2664]1 * History of the Church of Russia: [2665]1 [2666]2 * History of the Councils: [2667]1 * History of the Development of the Doctr. of the Person of Christ: [2668]1 * History of the Eastern Church: [2669]1 * Innocentia Concilii et Symboli Nicæni: [2670]1 * Ist der Papst unfehlbart? Aus Deutschlands und des P. Deharbe Catechismen beantwortet: [2671]1 * Judaism and Heathenism in Relation to Christianity: [2672]1 * Judicia eruditorum de Symb. Athanasiano: [2673]1 * Ketzerhistorie: [2674]1 * La Question des Confessions de Foi au sein du Protestantisme contemporain, : [2675]1 * La dernière heure du Concile: [2676]1 * Le symbole des apôtres: [2677]1 * Leben Jesu nach den Apocryphen: [2678]1 * Lehrbuch der Kirchengeschichte: [2679]1 * Lettre au R. P. Gratry sur le Pape Honorius et le Bréviaire Romain: [2680]1 * Liber Diurnus: [2681]1 [2682]2 * Liber Pontificalis: [2683]1 [2684]2 * Mémoires: [2685]1 * Mercersburg Review: [2686]1 * Missale Romanum: [2687]1 * Offic. Actenstücke: [2688]1 * Officielle Actenstücke: [2689]1 * Opera: [2690]1 [2691]2 * Origines Ecclesiastici; or the Antiquities of the Christian Church: [2692]1 * Papst Leo der Grosse: [2693]1 * Pope Honorius before the Tribunal of Reason and History: [2694]1 * Pro defens. trium capitulorum: [2695]1 * Proprium: [2696]1 * Reports on the Athanas. Creed in Connection with the Utrecht Psalter: [2697]1 * Sacramentarium Gelasianum: [2698]1 * Sacramentarium Gregorianum: [2699]1 * Sacramentarium Leonianum: [2700]1 * Schulte und Döllinger, gegen das Concil. Kritische Beleuchtung: [2701]1 * Scriptorum Veterum Nova Collectio: [2702]1 * Sermo de Symbolo ad catechumenos: [2703]1 * Sermones de traditione Symboli: [2704]1 * Sermons on the Creed: [2705]1 * Sketch of Luther: [2706]1 * Symboli Nicæni enarratio cum præfatione Ph. Melanchthonis, acc. priori editioni plures Symboli partes: [2707]1 * Symbolics: [2708]1 * Symbolik der griechischen Kirche: [2709]1 * Symbolum Athanasii breviter declaratum: [2710]1 * Symbolum Nicæno-Constant. expositum et ex antiquitate ecclesiastica illustratum: [2711]1 * Synopsis actorum Conc. Chalcedon.: [2712]1 * Systematic Theology: [2713]1 * The Apostles' Creed: [2714]1 * The Athanasian Creed: [2715]1 [2716]2 [2717]3 * The Athanasian Creed: By whom Written and by whom Published: [2718]1 * The Church and the Churches: [2719]1 * The Creed of St. Athanasius, illustrated from the Old and New Test., Passages of the Fathers: [2720]1 * The Creeds of The Church in their Relations to the Word of God and to the Conscience of the Individual Christian: [2721]1 * The Doctrine of the Russian Church, being the Primer or Spelling-book, the Shorter and Longer Catechisms, and a Treatise on the Duty of Parish Priests. Translated from the Slavono-Russian Originals: [2722]1 * The History of the Apostles' Creed, with Critical Observations: [2723]1 * The History of the Creeds: [2724]1 * The Nicene and Apostles' Creeds. Their Literary History; together with an Account of the Growth and Reception of 'the Creed of St. Athanasius: [2725]1 * The Power of the Roman Popes over Princes: [2726]1 * Theolog. Works: [2727]1 * Tractatus in Symbolum Apostolorum: [2728]1 * Two Dissertations on monogenes theos and on the 'Constantinopolitan' Creed and other Eastern Creeds of the Fourth Century.: [2729]1 * Ueber päpstliche Unfehlbarkeit: [2730]1 * Ungedruckte, unbeachtete und wenig beachtete Quellen zur Geschichte des Taufsymbols und der Glaubensregel: [2731]1 * Univers: [2732]1 [2733]2 * Voices from the East: [2734]1 * Widerlegung der vier unter die Väter des Concils vertheilten Brochüren gegen die Unfehlbarkeit: [2735]1 __________________________________________________________________

Index of Names

* Aikman, James: [2736]1 * Ainslie, P.: [2737]1 * Alexander, Natalis: [2738]1 * Allatius, Leo.: [2739]1 * Allibone: [2740]1 * Allinson, W. I.: [2741]1 * Alting, H.: [2742]1 * Ambrosius: [2743]1 * Amyraldus, Mos. (Amyraut): [2744]1 * Anderson, Rufus: [2745]1 [2746]2 * Andræae, Blo.: [2747]1 * Andrews, W. W.: [2748]1 * Andrkæ, Jacob: [2749]1 * Anthelmi, Jos.: [2750]1 * Anton, J. Nic.: [2751]1 * Arendt: [2752]1 * Arminius, Jac.: [2753]1 * Armstrong, Nicholas: [2754]1 * Arnauld, Anthony: [2755]1 * Arnold: [2756]1 * Asbury: [2757]1 * Assemani, Jos. Sim.: [2758]1 [2759]2 * Atwater, Lyman H.: [2760]1 * Audin, Vincent: [2761]1 * Augusti, J. C. W.: [2762]1 * Augusti, Joh. Chr. W.: [2763]1 * Augustinus: [2764]1 * Aycrigg, Benj.: [2765]1 * Aymon, J.: [2766]1 * Bèze, Théodore de: [2767]1 * Böckel: [2768]1 * Böhl, E.: [2769]1 * Backus, Isaac: [2770]1 * Bacon, L. W.: [2771]1 * Bacon, Leonard: [2772]1 [2773]2 * Badger, George Percy: [2774]1 * Baier, A. H.: [2775]1 * Baier, J. G.: [2776]1 * Baillie, Robert: [2777]1 * Baird, Samuel: [2778]1 * Balfour, James: [2779]1 * Balthasar, Jac. H.: [2780]1 * Bancroft: [2781]1 * Bancroft, G.: [2782]1 * Barbosæ Agst.: [2783]1 * Barclay, Robert: [2784]1 * Baronius: [2785]1 * Barrow, Isaac: [2786]1 * Bartels, P.: [2787]1 * Basaroff: [2788]1 * Baschet, A.: [2789]1 * Baum, J. W.: [2790]1 * Baumgarten, S. J.: [2791]1 * Baumgarten, Siegm. Jac.: [2792]1 * Beard, Richard: [2793]1 * Beck: [2794]1 * Belfrage, Henry: [2795]1 * Bellarmin: [2796]1 * Bellarmin, Robert: [2797]1 * Bellegarde, Dupac de: [2798]1 * Benedict, David: [2799]1 * Berger, W.: [2800]1 * Berington, Jos.: [2801]1 * Bersier, Eugène: [2802]1 * Bertram, J. C.: [2803]1 * Besse, Joseph: [2804]1 * Bethune, Geo. W.: [2805]1 * Beza, Theod.: [2806]1 * Beza, Theod. de: [2807]1 * Bickel, G.: [2808]1 * Bingham, Jos.: [2809]1 * Binning, Hugh: [2810]1 * Bittinger, J. B.: [2811]1 * Blackmore, H. W.: [2812]1 * Blackmore, R. W.: [2813]1 * Bodemann, Fr. W.: [2814]1 * Bohnstedt: [2815]1 * Boissard: [2816]1 * Bolsec, Hieron.: [2817]1 * Bonar, Horatius: [2818]1 * Bossuet, Jacques Bénigne: [2819]1 * Bost, A.: [2820]1 * Bottala, Paul: [2821]1 * Bouterweck: [2822]1 * Bovet, F.: [2823]1 * Boyd, James R.: [2824]1 * Brandes, Fr.: [2825]1 * Brandt, Gerh.: [2826]1 * Brandt, Gerhard: [2827]1 * Brez, Jacques: [2828]1 * Briggs, C. A.: [2829]1 * Brook, Benjamin: [2830]1 * Brown, John: [2831]1 * Browne, Edward Harold: [2832]1 * Brownson, Orestes: [2833]1 * Buchanan, George: [2834]1 * Buckley, Th. A.: [2835]1 [2836]2 * Bull, George: [2837]1 * Bungener, Felix: [2838]1 * Bungenkr, Felix: [2839]1 * Burkhardt, G.: [2840]1 * Burnet, Gilbert: [2841]1 [2842]2 * Butler, Charles: [2843]1 * Byssen: [2844]1 * Calderwood, David: [2845]1 * Calini, Muzio: [2846]1 * Calinich, J. E.: [2847]1 * Calvini, Joannis: [2848]1 * Canisius, Peter: [2849]1 * Capper, Samuel: [2850]1 * Cardoni, Jos.: [2851]1 * Cardwell, E.: [2852]1 * Carlyle, Th.: [2853]1 * Carlyle, Thomas: [2854]1 [2855]2 * Carpzov: [2856]1 * Carpzov, Jo. Benedict: [2857]1 * Carré, C. M.: [2858]1 * Caspari, C. P.: [2859]1 [2860]2 * Cate, S. Blaupot Ten: [2861]1 * Cave: [2862]1 * Cecconi, Eugen: [2863]1 * Chaponnière, Francis: [2864]1 * Charpenne, P.: [2865]1 * Cheever, George B.: [2866]1 * Chemnitz, Martin: [2867]1 * Cheney, Cha. Edw.: [2868]1 * Chifflet, Ph.: [2869]1 * Clark, Joseph S.: [2870]1 * Clarkson: [2871]1 * Clarkson, Thos.: [2872]1 * Cook, George: [2873]1 * Coquerel, Ath.: [2874]1 * Cornelius: [2875]1 * Cossitt, F. R.: [2876]1 * Cotton, John: [2877]1 * Cröger, E. W.: [2878]1 * Cramer: [2879]1 * Cramp, J. M.: [2880]1 * Cranz, David: [2881]1 * Crespin, Jean: [2882]1 * Crisman, E. B.: [2883]1 * Critopulum, Metrophanem: [2884]1 * Croese, Gerard: [2885]1 * Crosby, Thos.: [2886]1 * Cross, Jonathan: [2887]1 * Croze, Veyssière de la: [2888]1 * Cruciger, Casp.: [2889]1 * Crusius, Martin: [2890]1 * Cummins, George David: [2891]1 * Cunningham, John: [2892]1 * Cunningham, William: [2893]1 * Cutting, Sewall S.: [2894]1 * Cyprian, E. Sal.: [2895]1 * Cyran, St. (Du Vergier): [2896]1 * Döllinger, J. von: [2897]1 * Döllingke, Jos. von: [2898]1 * D'aubigné, Merle: [2899]1 * Dalton, Hermann: [2900]1 * Danz, J. T. L.: [2901]1 * Danz, J. Trg. Lbr.: [2902]1 * Davenport, J. S.: [2903]1 * Davidson, Robert: [2904]1 * Decanver, H. C.: [2905]1 * Dechamps, Magr. Vict. Aug.: [2906]1 * Denzinger, H.: [2907]1 * Denzinger, Henr.: [2908]1 * Dermout, Ypey en: [2909]1 * Desmay, Jacques: [2910]1 * Detzer, J. A.: [2911]1 * Dexter: [2912]1 * Dexter, Henry Martyn: [2913]1 [2914]2 * Dezius, Zach.: [2915]1 * Dickson, David: [2916]1 * Dieckhoff, A. W.: [2917]1 * Dietelmaier: [2918]1 * Dieterici, C.: [2919]1 * Diman, J. L.: [2920]1 * Dixon, Hepworth: [2921]1 [2922]2 * Dorner: [2923]1 * Dorner, Is. A.: [2924]1 * Dow, William: [2925]1 * Drelincourt, Charles: [2926]1 * Du Pin, L. El.: [2927]1 * Dulaurier, E.: [2928]1 * Dunlop, William: [2929]1 * Dunlop, Wm.: [2930]1 * Dupanloup, F.: [2931]1 * Dwight, H. G. C.: [2932]1 * Dyer, T. H.: [2933]1 * Ebedjesu: [2934]1 * Ebrard, Aug.: [2935]1 [2936]2 * Ellis: [2937]1 * Elrington, Charles Richard: [2938]1 * Elton: [2939]1 * Ense, Varnhagen von: [2940]1 * Erbkam: [2941]1 * Erbkam, H. W.: [2942]1 * Errett, I.: [2943]1 * Etheridge, W.: [2944]1 * Evagrius: [2945]1 * Evans, Thos.: [2946]1 * Félice, G. de: [2947]1 * Förstemann, C. Ed.: [2948]1 * Förstemann, Carl Eduard: [2949]1 * Fabricii, A.: [2950]1 * Fabricius: [2951]1 * Fabricius, J. Albr.: [2952]1 * Facundus: [2953]1 * Fairbairn, A. M.: [2954]1 * Fecht, T.: [2955]1 * Fels, J. H.: [2956]1 * Felt, Joseph B.: [2957]1 * Fessler, Jos.: [2958]1 [2959]2 * Fessler, Joseph: [2960]1 * Feuerlin, Jac. W.: [2961]1 * Ffoulkes, E. S.: [2962]1 * Fischer, G. W. Th.: [2963]1 * Fisher, G. P.: [2964]1 * Fisher, Geo. P.: [2965]1 * Fisher, James: [2966]1 * Flavel, John: [2967]1 * Fletcher, Jos.: [2968]1 * Fontaine: [2969]1 * Forbes, A. P.: [2970]1 * Fortescue, E. F. K.: [2971]1 * Fortunatus, Venant.: [2972]1 * Fortunatus, Venantius: [2973]1 * Foscarari, Egidio: [2974]1 * Fox, Geo.: [2975]1 * Foxe, John: [2976]1 * Frank Gust.: [2977]1 * Frank, F. H. R.: [2978]1 * Frank, G.: [2979]1 * Frank, Gustav: [2980]1 * Franke, G. S.: [2981]1 * Friedberg, Emil: [2982]1 * Friedhoff, Franz: [2983]1 * Friedrich, J.: [2984]1 * Friedrich, Joh.: [2985]1 * Friese, C. G. von: [2986]1 * Frommann, Theod.: [2987]1 * Froude, James Anthony: [2988]1 * Fuller, Thomas: [2989]1 [2990]2 * Fureiro, Francesco: [2991]1 * Göbel, Max.: [2992]1 * Göschel, K. Fr.: [2993]1 * Göschl, J.: [2994]1 * Gaberel, J.: [2995]1 * Gaillard, Jules: [2996]1 * Galitzin, Prince Aug.: [2997]1 * Gallemart, J.: [2998]1 * Gammell: [2999]1 * Garrison, J. H.: [3000]1 * Gass, W.: [3001]1 [3002]2 [3003]3 [3004]4 * Gass, Wilh.: [3005]1 * Gates, Errett: [3006]1 * Gerberon: [3007]1 * Gibbon, Edward: [3008]1 [3009]2 * Gieseler: [3010]1 [3011]2 * Gilles, Pierre: [3012]1 * Gillespie, George: [3013]1 * Gillett, E. H.: [3014]1 * Gillie, J.: [3015]1 * Gindely, Anton: [3016]1 * Gladstone, W. E.: [3017]1 * Goadby, J. Jackson: [3018]1 * Goll, Jaroslav: [3019]1 * Goodsir, Joseph Taylor: [3020]1 * Gough, John: [3021]1 * Graf, M.: [3022]1 * Gratry, A.: [3023]1 * Green, Ashbel: [3024]1 * Groser, T.: [3025]1 * Grotius, H.: [3026]1 * Grubb, George: [3027]1 * Guettée, Abbé: [3028]1 * Guetteée, W.: [3029]1 * Guizot, François: [3030]1 * Gunricke: [3031]1 * Gurney, Joseph John: [3032]1 * Häusser, Ludwig: [3033]1 * Haag, W.: [3034]1 * Hagenbach, K. R.: [3035]1 * Hahn, Aug.: [3036]1 [3037]2 * Hahn, Chr. U.: [3038]1 * Hahn, Ludwig: [3039]1 * Halesii, Jo.: [3040]1 * Hall, Edwin: [3041]1 * Hanbury, Benjamin: [3042]1 * Harder: [3043]1 * Hardouin: [3044]1 [3045]2 * Hardwick, C.: [3046]1 * Hardwick, Ch.: [3047]1 * Hardwick, Charles: [3048]1 * Harnack, Theodos.: [3049]1 * Harris: [3050]1 * Hartknoch, Christoph: [3051]1 * Harvey, W.: [3052]1 * Hase: [3053]1 * Hase, K.: [3054]1 * Hase, Karl: [3055]1 * Haxthausen: [3056]1 * Hefele: [3057]1 [3058]2 * Hefele, Jos. de: [3059]1 * Heidegger, J. H.: [3060]1 * Heidegger, J. J.: [3061]1 * Henke: [3062]1 * Henke, E. L. Th.: [3063]1 * Henkel, Socrates: [3064]1 * Henne, A.: [3065]1 * Henry, Paul: [3066]1 * Heppe, H.: [3067]1 * Heppe, H. L. J.: [3068]1 * Heppe, Heinr. Ludw. Jul.: [3069]1 * Heppe, Heinrich: [3070]1 * Hergenröther, J.: [3071]1 [3072]2 * Hering, C. W.: [3073]1 * Hering, D. H.: [3074]1 * Herminjard, A. L.: [3075]1 * Herzog: [3076]1 * Herzog, J. J.: [3077]1 * Hetherington, W. M.: [3078]1 [3079]2 * Heurtley, Ch. A.: [3080]1 * Heurtley, Charles A.: [3081]1 [3082]2 * Heylin, Peter: [3083]1 [3084]2 * Hodge, A. A.: [3085]1 * Hodge, Archibald Alexander: [3086]1 * Hoffmann: [3087]1 * Hofmann, Rud.: [3088]1 * Hohl, Michael: [3089]1 * Holmes: [3090]1 * Holzwarth, F.: [3091]1 * Hooker, R.: [3092]1 * Hooker, Thomas: [3093]1 * Hopkins, Samuel: [3094]1 * Hornejus, J.: [3095]1 * Hort, F. John Anthony.: [3096]1 * Hospinian, Rud.: [3097]1 * Hottinger, J. H.: [3098]1 * Hottinger, J. Jac.: [3099]1 * Hottinger, Joh. Jak.: [3100]1 * Hughes, John: [3101]1 * Hulsemann: [3102]1 * Hundeshagen, C. B.: [3103]1 [3104]2 * Hutter, Leonh.: [3105]1 * Innes, Alex. Taylor: [3106]1 * Innes, Alexander Taylor: [3107]1 * Irving, Edward: [3108]1 * Ivimey, Joseph: [3109]1 * Jüngst, Joh.: [3110]1 * Jablonski, Dan. Ern.: [3111]1 * Jackson, Thomas: [3112]1 * Jacobi, J. L.: [3113]1 * Jacoby: [3114]1 * Janney: [3115]1 * Janney, S. M.: [3116]1 * Janney, Sam. M.: [3117]1 * Jansenius, Cornelius: [3118]1 * Jelf, E. W.: [3119]1 * Jervis, W. Henley: [3120]1 * Jones, Thomas R.: [3121]1 * Köcher, J. C.: [3122]1 [3123]2 * Köcher, J. Caspar: [3124]1 * Köcher, J. Chr.: [3125]1 * Köllner: [3126]1 [3127]2 [3128]3 [3129]4 [3130]5 [3131]6 * Köllner, E.: [3132]1 * Köllner, Ed.: [3133]1 * Köllner, Eduard: [3134]1 * Köllner, W. H. D. Ed.: [3135]1 * Koecher, J. Christoph.: [3136]1 * Kahnis, H. F. A.: [3137]1 * Kampschulte, F. W.: [3138]1 * Keith, Robt.: [3139]1 * Kellems, J. K.: [3140]1 * Kenrick, Francis Patrick: [3141]1 * Kenrick, Peter Richard: [3142]1 [3143]2 * Ketteler: [3144]1 * Ketteler, W. Emmanuel Freiherr: [3145]1 * Killen, W. D.: [3146]1 * Kimmel: [3147]1 [3148]2 * Kimmel, E. J.: [3149]1 [3150]2 * King, John Glen: [3151]1 * King, Peter: [3152]1 * Kirk, John: [3153]1 * Kirpinski, Hyac.: [3154]1 * Klener: [3155]1 * Klener, R. E.: [3156]1 * Klippel, G. H.: [3157]1 * Knowles: [3158]1 * Knox, John: [3159]1 * Koch, M.: [3160]1 * Koethe, F. A.: [3161]1 * Krafft, W.: [3162]1 * Krasinski, Valerian: [3163]1 * Krauth, C. P.: [3164]1 * Krauth, Ch. P.: [3165]1 * Krauth, Charles P.: [3166]1 [3167]2 * Krauth, Chas. P.: [3168]1 * Krummel, L.: [3169]1 * Löscher, Val.: [3170]1 * Labanoff, Alex.: [3171]1 * Lamar, J. S.: [3172]1 * Langemack, Greg.: [3173]1 * Langen, Joseph: [3174]1 * Lasco, Joannis a (Laski): [3175]1 * Latane, James A.: [3176]1 * Launoy, J. de (Launoius): [3177]1 * Laurence, Richard: [3178]1 * Laval, E. A.: [3179]1 * Lechler, G.: [3180]1 * Lee, John: [3181]1 * Leger, Jean: [3182]1 * Lehmann, G. W.: [3183]1 * Lenfant, Jaques: [3184]1 * Leohler, Karl: [3185]1 * Lewis, George: [3186]1 * Leydecker, M.: [3187]1 * Liberatus: [3188]1 * Lightfoot, John: [3189]1 * Lisco, G.: [3190]1 * Long, J. le: [3191]1 * Lorimer, Peter: [3192]1 * Lucaris, Cyrilli: [3193]1 [3194]2 * Lucchesini: [3195]1 * Lumby, J. Rawson: [3196]1 * Lumby, J. Rawson.: [3197]1 * Luth, Hor.: [3198]1 * Lutterbeck, J. A. B.: [3199]1 * Lye, Thomas: [3200]1 * Möhler: [3201]1 [3202]2 * Möhler, John Adam: [3203]1 * Möller: [3204]1 * Mönckeberg, C.: [3205]1 * Mücke, A.: [3206]1 * Müller: [3207]1 * Müller, J. F.: [3208]1 [3209]2 * Müller, J. G.: [3210]1 * Müller, J. T.: [3211]1 * Müller, Jul.: [3212]1 * M'Crie, Thomas: [3213]1 * M'Crie, Thomas, Jun.: [3214]1 * M'Crie, Thos.: [3215]1 * Magrasso, Antonio: [3216]1 * Mair, Alex.: [3217]1 * Maistre, Joseph Count du: [3218]1 * Maitland, S. R.: [3219]1 * Makrîzi: [3220]1 * Mallet, H.: [3221]1 * Manning, Henry Edward: [3222]1 [3223]2 [3224]3 * Mansi: [3225]1 * Manutius, Paul.: [3226]1 * Manutius, Paulus (Manuzio, Paolo): [3227]1 * Maret, H. L. C.: [3228]1 [3229]2 * Margerie, Amédée de: [3230]1 * Marheineke: [3231]1 * Marheineke, Ph. C.: [3232]1 * Marini, Leonardo: [3233]1 * Marsden, J. B.: [3234]1 * Marsh, Jonah: [3235]1 * Marshall, William: [3236]1 * Marsiliac: [3237]1 * Martin, Frances: [3238]1 * Martin, Henri: [3239]1 * Masson: [3240]1 * Masson, David: [3241]1 * Matthes: [3242]1 * Mayer, Salesius: [3243]1 * Melanchton, Ph.: [3244]1 * Melanthonis, Philippi: [3245]1 * Mendham, Jos.: [3246]1 * Meuer, M.: [3247]1 * Meyers, Peter: [3248]1 * Michelet, Jules: [3249]1 * Mignet, H.: [3250]1 * Milner, John: [3251]1 * Mitchell, Alex. F.: [3252]1 * Mitchell, Alexander F.: [3253]1 * Mogilas, Peter (Mogila): [3254]1 * Mohnike: [3255]1 * Mohnike, G.: [3256]1 * Mohnike, G. C. F.: [3257]1 * Molinæus, P.: [3258]1 * Monastier, Ant.: [3259]1 * Montfaucon: [3260]1 * Moore, W. T.: [3261]1 * Moore, Wm. E.: [3262]1 * Morland, S.: [3263]1 * Mornay, Du Plessis: [3264]1 * Morton, Nathanael: [3265]1 * Moss, Lemuel: [3266]1 * Motley, J. L.: [3267]1 * Motley, John L.: [3268]1 * Mouravieff: [3269]1 [3270]2 * Musæus, J.: [3271]1 * Muston, Alexis: [3272]1 * Neal, Daniel: [3273]1 * Neale, J. M.: [3274]1 * Neale, John Mason: [3275]1 * Nevin, J. W.: [3276]1 * Nevin, J. Williamson: [3277]1 * Nevin, John W.: [3278]1 * Newcomb, H.: [3279]1 * Newman, John H.: [3280]1 * Nichols, James: [3281]1 * Nicholson, W. R.: [3282]1 * Nicolas, Michel: [3283]1 * Niemeyer: [3284]1 [3285]2 * Niemeyer, H. A.: [3286]1 * Nippold, Fr.: [3287]1 * Nitzsch: [3288]1 * Oehler: [3289]1 * Oliphant, M. O. W.: [3290]1 * Osborn, G.: [3291]1 * Otto, J. C. T.: [3292]1 * Palacky: [3293]1 * Palacky, Franz: [3294]1 * Paleotto, Gabr.: [3295]1 * Palfrey: [3296]1 * Palfrey, John Gorham: [3297]1 * Pallavicini, Sforza: [3298]1 [3299]2 * Pareus, Dav.: [3300]1 * Parker, W.: [3301]1 * Passaglia, C. P.: [3302]1 * Paterson, Alex. Smith: [3303]1 * Pearson, John: [3304]1 * Peltius: [3305]1 * Penn, William: [3306]1 * Pennachi, Jos.: [3307]1 * Perkins, Justin: [3308]1 * Perrin, J. P.: [3309]1 * Perrone, Giovanni: [3310]1 * Perrone, John: [3311]1 * Perry, William Stevens: [3312]1 * Pescheck, Chr. Ad.: [3313]1 * Pestalozzi, Carl: [3314]1 * Petermann: [3315]1 * Pfaff, Ch. M.: [3316]1 * Pfaff, K.: [3317]1 * Philaret: [3318]1 * Philip, Robert: [3319]1 * Pichler, Aloysius: [3320]1 * Pinkerton: [3321]1 * Pipping, Heinr.: [3322]1 * Planck: [3323]1 * Planck, G. J.: [3324]1 [3325]2 * Plantier, C. H. A.: [3326]1 * Plat, Jodov. Le: [3327]1 * Plat, Judov. le: [3328]1 * Plitt, G.: [3329]1 * Plitt, H.: [3330]1 * Plitt, Hermann: [3331]1 * Polenz, G. von: [3332]1 * Pope, W. B.: [3333]1 * Porter, James: [3334]1 * Powers, F. D.: [3335]1 * Prescott, Wm. H.: [3336]1 * Pressense, E. de: [3337]1 * Preuss, E.: [3338]1 * Prinsterer, Groen van: [3339]1 * Procopowicz, Theophanes: [3340]1 * Procter, Francis: [3341]1 * Pronier, Cæsar: [3342]1 * Pronier, C.: [3343]1 * Punchard, George: [3344]1 [3345]2 * Pusey: [3346]1 * Quesnel: [3347]1 * Quesnel, Pasquier (Paschasius): [3348]1 * Quick, John: [3349]1 * Quien, Michael le: [3350]1 * Quincey, de: [3351]1 * Quirinus: [3352]1 * Röhrich, J. W.: [3353]1 * Radcliffe, John: [3354]1 * Rainy, R.: [3355]1 * Ranke: [3356]1 * Ranke, Leop.: [3357]1 * Rauscher: [3358]1 * Regenboog, Jac.: [3359]1 * Reid, James: [3360]1 * Reid, James Seaton: [3361]1 * Reinkens, Jos. H.: [3362]1 * Reinkens, Joseph Hubert: [3363]1 * Renan, E.: [3364]1 * Renaudot, Euseb.: [3365]1 * Renouf, P. Le Page: [3366]1 * Reuchlin, H.: [3367]1 * Reusch, P. H.: [3368]1 * Rhetorfort, Sam.: [3369]1 * Richardson: [3370]1 * Richer, Edm.: [3371]1 * Richter, Æm. Lud.: [3372]1 * Ridgley, Thomas: [3373]1 * Riederer, J. Barthol.: [3374]1 * Rienäcker: [3375]1 * Riess, Flor.: [3376]1 * Robertson, J. B.: [3377]1 * Robertson, James Burton: [3378]1 * Robinson, John: [3379]1 * Rogers, Thomas: [3380]1 * Roget, Amad.: [3381]1 * Roosen: [3382]1 * Roskovány, Aug. de: [3383]1 * Ruchat, Abr.: [3384]1 * Rudelbach, A. G.: [3385]1 [3386]2 * Rudloff, Von: [3387]1 * Rufinus: [3388]1 * Rump, Hermann: [3389]1 * Rushworth, John: [3390]1 * Sainte-Beuve, C. A.: [3391]1 * Salchli, J. Rud.: [3392]1 * Salig, Chr. Aug.: [3393]1 * Salig, Christ. Aug.: [3394]1 * Sander, F.: [3395]1 * Sarpi, Paolo: [3396]1 [3397]2 * Schöpff, J. W.: [3398]1 * Schaff: [3399]1 * Schaff, P.: [3400]1 * Schaff, Philip: [3401]1 [3402]2 [3403]3 [3404]4 [3405]5 [3406]6 * Scheeben, M. J.: [3407]1 * Schenkel, Dan.: [3408]1 * Schmitt, H. J.: [3409]1 * Schmitz, Clemens: [3410]1 * Schneckenburger: [3411]1 * Schneckenburger, M.: [3412]1 [3413]2 * Schneider, K. F. Th.: [3414]1 * Schotel, G. D. J.: [3415]1 * Schrader, Cl.: [3416]1 * Schrautenbach, L. C. von: [3417]1 * Schreiber: [3418]1 * Schulte, Frid.: [3419]1 * Schulte, J. Fr. Ritter von: [3420]1 * Schulte, Joh. Friedrich Ritter von: [3421]1 * Schweinitz, Edm. de: [3422]1 * Schweizer, Alex.: [3423]1 [3424]2 [3425]3 [3426]4 [3427]5 * Schyn, Herm.: [3428]1 * Scott, Thomas: [3429]1 * Seebohm, Fred.: [3430]1 * Seisen, D.: [3431]1 * Semisch, Carl: [3432]1 * Serres, Jean de (Serranus): [3433]1 * Sewel, William: [3434]1 * Shaw, Robert: [3435]1 * Sickel, Th.: [3436]1 * Simons, Menno: [3437]1 * Skeats, Herbert S.: [3438]1 * Smets, W.: [3439]1 * Smith, E.: [3440]1 * Smith, George: [3441]1 * Smith, H. B.: [3442]1 * Smith, Henry B.: [3443]1 [3444]2 * Smith, James: [3445]1 * Smith, Thom.: [3446]1 * Soldan, W. G.: [3447]1 * Sotealli, J.: [3448]1 * Spangenberg: [3449]1 * Spangenberg, Aug. Gottlieb: [3450]1 * Spener, Ph. J.: [3451]1 * Speroni, Dom. Maria: [3452]1 * Spottiswoode, John: [3453]1 * Stähelin, E.: [3454]1 [3455]2 * Stanley: [3456]1 * Stanley, A. P.: [3457]1 * Stanley, Arthus Penrhyn: [3458]1 * Stanley, Dean: [3459]1 * Stark, James: [3460]1 * Steitz, G. E.: [3461]1 * Stephen, Sir James: [3462]1 * Stephen, Thomas: [3463]1 * Stephens, Archibald John: [3464]1 * Stevens, Abel: [3465]1 * Stewart, I. D.: [3466]1 * Stoughton, John: [3467]1 * Stourdza, Alex. de: [3468]1 * Strahl: [3469]1 [3470]2 * Streitwolf: [3471]1 * Streitwolf, Fr. W.: [3472]1 * Struve, B. G.: [3473]1 * Strype, John: [3474]1 * Stuart, Gilbert: [3475]1 * Sudhoff, K.: [3476]1 * Sudhoff, Karl: [3477]1 [3478]2 * Suicer, T. Caspar.: [3479]1 * Sumensis, Julii Pogiani: [3480]1 * Summerbell: [3481]1 * Swainson, C. A.: [3482]1 [3483]2 * Swainson, Charles Anthony: [3484]1 * Syriga, Meletius (Striga): [3485]1 * Tallack, W.: [3486]1 * Tentzel, W. E.: [3487]1 * Teulet, A.: [3488]1 * Theiner: [3489]1 * Theiner, Augustin: [3490]1 * Thiersch, H. W. J.: [3491]1 * Thomas, L.: [3492]1 * Thomasius, Gottfr.: [3493]1 * Thou, Jacques Auguste de (Thuanes): [3494]1 * Tideman, Joannes: [3495]1 * Tillemont: [3496]1 * Tosi, J.: [3497]1 * Trechsel, F.: [3498]1 * Tregelles, S. P.: [3499]1 * Triglandius, Jac.: [3500]1 * Trumball, Benjamin: [3501]1 * Turrecremata, Juan de: [3502]1 * Twesten: [3503]1 * Tyerman, L.: [3504]1 * Tyler, B. B.: [3505]1 * Uhlhorn, G.: [3506]1 * Uhlhorn, Gerh.: [3507]1 * Underhill, Edward Bean: [3508]1 * Upham, Thomas C.: [3509]1 [3510]2 * Ussher, James.: [3511]1 * Uytenbogaert, Janus: [3512]1 * Van der Kemp: [3513]1 * Vasseur, Jacques Le: [3514]1 * Vedel, N.: [3515]1 * Veesenmeyer, G.: [3516]1 * Venema, H.: [3517]1 * Verbeck, J. W.: [3518]1 * Verbeek: [3519]1 * Veuillot, Louis: [3520]1 * Vierordt, K. Fr.: [3521]1 * Vincent, Thomas: [3522]1 * Voss, Gerh. Joan.: [3523]1 * Waddington, John: [3524]1 * Wagenmann, F.: [3525]1 * Walch: [3526]1 [3527]2 [3528]3 [3529]4 * Walch, C. G. P.: [3530]1 * Walch, Chr. Guil. Fr.: [3531]1 * Walch, J. E. Im.: [3532]1 * Walch, J. G.: [3533]1 [3534]2 * Walch, Jo. Georg: [3535]1 * Warren, W. F.: [3536]1 * Waterland, Dan.: [3537]1 * Waterworth, J.: [3538]1 * Waterworth, James: [3539]1 * Watson, Richard: [3540]1 * Watson, Thomas: [3541]1 * Wayland, Francis: [3542]1 * Weber, G.: [3543]1 * Weber, G. G.: [3544]1 * Weber, Karl von: [3545]1 * Weissenborn, H.: [3546]1 * Weninger, P.: [3547]1 * Wernsdorff, Gottl.: [3548]1 * Wesley, John: [3549]1 * Wessenberg, J. H. von: [3550]1 * Whedon, D. D.: [3551]1 * White, Daniel Appleton: [3552]1 * White, William: [3553]1 * Whitefield, George: [3554]1 * Wilberforce, Samuel: [3555]1 * Wilkens: [3556]1 * Willard, Samuel: [3557]1 * Williams, William: [3558]1 * Williams, William R.: [3559]1 * Willison, John: [3560]1 * Wiltsch, J. E. T.: [3561]1 * Winer: [3562]1 * Wiseman, Nicholas: [3563]1 * Witsius, H.: [3564]1 * Wundt, D. L.: [3565]1 * Young, Alexander: [3566]1 [3567]2 * Zöckler: [3568]1 * Zöckler, O.: [3569]1 [3570]2 * Zeltner: [3571]1 * Zezschwitz, C. A. Gerh. von: [3572]1 * Zinzendorf: [3573]1 * Zorn: [3574]1 * d'Augigné, Merle: [3575]1 * d'Aubigné, Theod. Agrippa: [3576]1 * d'Aubigne, Merle: [3577]1 * de Bray, D.: [3578]1 * de Schweinitz, Edmund: [3579]1 * van Alpen, Heinr. Simon: [3580]1 * von Bezold, Fr.: [3581]1 * von Helfert, Jos. Alex.: [3582]1 * von Zezchwitz, C. A. G.: [3583]1 __________________________________________________________________

Index of Greek Words and Phrases

* idiomata.: [3584]1 * hupostasin,: [3585]1 * Kanon tes pisteos : [3586]1 * Sumbolon, : [3587]1 * kleros, : [3588]1 * koinonia esti tou somatos.: [3589]1 * logos asarkos: [3590]1 * paradosis, : [3591]1 * peri deipnou kuriakou : [3592]1 * peri tes anankes,: [3593]1 * sumballein, : [3594]1 * sumbole: [3595]1 * suntheto: [3596]1 * sumbolon : [3597]1 * tes aletheias, : [3598]1 * ?diomata tria: [3599]1 * agapan en aletheia,: [3600]1 * agennesia: [3601]1 * adiaphora, : [3602]1 * alethos estaurothe kai apethanen,: [3603]1 * alethos kai pragmatikos: [3604]1 * aletheuein en agape: [3605]1 * alethine latreia,: [3606]1 * alla dia thlipseos kai anias tes suneideseos: [3607]1 * anagennesis, palingenesia, theogenesis, photismos, : [3608]1 * anaisthetos : [3609]1 * anoigon metran metros: [3610]1 * anti tes aletheias to pseudos eklegesthai): [3611]1 * antidosis,: [3612]1 * antidosis, antimetastasis, koinonia idiomaton,: [3613]1 * antimedistasis,: [3614]1 * antimetastasis ton onomaton,: [3615]1 * apo tou theorein ta panta hoionei theoros: [3616]1 * apo tou ta panta terein: [3617]1 * aperchesthai eis adou: [3618]1 * apotheosis anthropou: [3619]1 * apolutrosis: [3620]1 * apotelesma: [3621]1 * apousia: [3622]1 * aponoia: [3623]1 * artolatreian : [3624]1 * artolatreia,: [3625]1 * aspasmos kai timetike proskunesis,: [3626]1 * asunchutos: [3627]1 * atreptos: [3628]1 * atreptos, : [3629]1 * achoristos, : [3630]1 * hamartanein): [3631]1 * hapases tes kata ten oikoumenen katholikes ekklesias,: [3632]1 * anthropos: [3633]1 * Antidosis,: [3634]1 * Anupostatos: [3635]1 * Asphis orthodoxias, e apologia kai elenchos: [3636]1 * Adelpha phronei Loutheros Kaloui: [3637]1 * eauton ekeuose: [3638]1 * eis pasan ten aletheian: [3639]1 * ek ponerou: [3640]1 * ek tes phuseos: [3641]1 * ek tou patros di huiou.: [3642]1 * ekkaleo, : [3643]1 * ekklesiai ton hagion, : [3644]1 * ekklesia,: [3645]1 [3646]2 * ekporeusis, : [3647]1 [3648]2 * en anesei,: [3649]1 * en eidei kai tupo: [3650]1 * en morphe theou,: [3651]1 * en te aletheia pase: [3652]1 * enanthropesis theou: [3653]1 * endiabolisthentes: [3654]1 * enousia: [3655]1 * enupostatos: [3656]1 * ex anankes: [3657]1 * epi to theo to soteri mou: [3658]1 * epikrisis,: [3659]1 * erchomenou eis ton kosmon: [3660]1 * esti: [3661]1 [3662]2 * esti,: [3663]1 * esti, : [3664]1 * etapeinosen eauton: [3665]1 * eph' o pantes hemarton: [3666]1 * echaritosen hemas, : [3667]1 * hen thelema: [3668]1 * erga: [3669]1 * eti te metousiosis lexei ou ton tropon pisteuomen delousthai, kath? hon ho artos kai ho oinos metapoiountai eis to soma kai to haima tou kuriou--touto gar alepton pante kai adunaton plen autou tou theou. : [3670]1 * Ekklesion tes Belgikes exomologesis,: [3671]1 * he anaimaktos thusia,: [3672]1 * he katechesis suntomotera: [3673]1 * he metriotes he mon,: [3674]1 * e en odune,: [3675]1 * idiopoiesis,: [3676]1 * idiotes: [3677]1 * hierosune,: [3678]1 * hikanopoiesis: [3679]1 * hilasmos: [3680]1 * idia, idiotetes: [3681]1 * idion: [3682]1 * ho gar theos aei kai pantachou parestin: [3683]1 * ho de helkon ton boulomenon helkei. : [3684]1 * ho de oinos eis to zoopoion haima autou. : [3685]1 * ho men artos metapoieitai : [3686]1 * homilia peri tes orthes kai alethous: [3687]1 * homlogia: [3688]1 * homoiosis, : [3689]1 * homologia, hen edexato kai dechetai hapaxaplos pasa he anatolike ekklesia: [3690]1 * homologoumen: [3691]1 * homologesis.: [3692]1 * homoousios: [3693]1 * hos kai alethos egerthe apo nekron, egeirantos auton tou patros, autou.: [3694]1 * organa drastika charitos: [3695]1 * hos: [3696]1 * Orthodoxos homologia tes katholikes kai apostolikes ekklesias tes anatolikes.: [3697]1 * Homologia tes anatolikes ekklesias tes katholikes kai apostolikes, sungrapheisa en epitome dia Metrophanous Hieromonachou Patriarchikou te Protosungellou tou Kritopoulou.: [3698]1 * Horos,: [3699]1 * huper panton ton eusebon zonton kai tethneoton: [3700]1 * hupostaeis: [3701]1 * huposteiletai: [3702]1 * hos anthropos parabainon diatheken.: [3703]1 * hosper apo tou puros phos kai therme: [3704]1 * hosper hopou an e Christos Iesous, ekei he katholike ekklesia: [3705]1 * hoste meta ton hagiasmon tou artou kai tou oinou metaballesthai : [3706]1 * Hosper ho diskos ho heliakos genna ten aktina, kai para tou heliou kai ton aktinon ekporeuetai to phos ; houto ho theos kai pater genna ton huion kai logon autou, kai ek tou patros kai huiou ekporeuetai to pneuma to hagion.: [3707]1 * Aipeinos, : [3708]1 * Aspis orthdoxias e apologia kai elenchos pros tous diasurontas ten anatoliken ekklesian hairetikos phronein en tois peri theou kai ton theion, k.t.l. : [3709]1 * Biblion peri tinon kephalaion tes hemeteras: [3710]1 * Biblion suntomon te kai saphes peri tinon kephalaion tes hemeteras pisteos, peri on he dialexis gegone meta Amoira tou Machoumetou, ho kai epigegraptai : [3711]1 * Boukeros.: [3712]1 * GENNADIOU: [3713]1 * GENNADIOU SChOLARIOU: [3714]1 * GENNADIOU SChOLARIOU : [3715]1 * Graikos,: [3716]1 * Kanon tes pisteos, k. tes aletheias, paradosis apostolike, to archaion tes ekklesias, sustema, : [3717]1 * Kenosigraphia christologike,: [3718]1 * Koinonia ton theion,: [3719]1 * Kolluridianoi: [3720]1 * Logos ensarkos),: [3721]1 * Metousiosis: [3722]1 * Petros: [3723]1 * Pilate, dos hemin ton nekron, hina auton thapsomen.: [3724]1 * Pisteuomen en tois ouk anagennetheisi to autexousion nekron einai.: [3725]1 * Pneuma hagion ek tou patros ekporeuomenon.: [3726]1 * Stoicheiosis tes Christianon pisteos, e Katechismos, kata ten palaian onomasian. : [3727]1 * Tapeinosigraphia : [3728]1 * Tou agiotatou kai patriarchou kai philosophou: [3729]1 * Tou aidesimotatou patriarchou Konstantinoupoleos : [3730]1 * Tou aidesimotatou patriarchou Konstantinoupoleos: [3731]1 * Christo Iesou,: [3732]1 * hai ekklesiai: [3733]1 * aima,: [3734]1 * haima: [3735]1 * aule: [3736]1 * autos soi teresei kephalen: [3737]1 * auchema, : [3738]1 * achmg': [3739]1 * bebaiosis : [3740]1 * beltiosis, huperupsosis, metadosis, theosis, apotheosia, theopoiesis, : [3741]1 * boskein: [3742]1 * ge, : [3743]1 * gamos,: [3744]1 * gennesia, : [3745]1 * delosis kai aletheia,: [3746]1 * dikaios: [3747]1 * daimonion: [3748]1 * dikaiosis, : [3749]1 * douleia,: [3750]1 * doxason me . . . te doxe e eichon pro tou ton kosmon einai para soi). : [3751]1 * duo energeiai,: [3752]1 * duo thelemata,: [3753]1 * eikon, : [3754]1 * eis auto ekeino to idion soma tou soteros Christou pragmatikos kai alethos kai kurios: [3755]1 * eis theon pantokratora: [3756]1 * eis mian . . . ekklesian,: [3757]1 * eis ta katachthonia,: [3758]1 * eis ta katotata).: [3759]1 * eis ten aletheian pasan: [3760]1 * eis koiranos esto.: [3761]1 * euchelaion,: [3762]1 * heures charin para to theo,: [3763]1 * zoen aionion: [3764]1 * theein, : [3765]1 * thelesis noete: [3766]1 * theanthropou,: [3767]1 * theodidakton : [3768]1 * theotokos, : [3769]1 * theorein: [3770]1 * theopneustos, : [3771]1 * theopneustos.: [3772]1 * theos: [3773]1 * theos,: [3774]1 * k: [3775]1 * kenosis: [3776]1 [3777]2 [3778]3 * kenosis chreseos,: [3779]1 * kenosis,: [3780]1 [3781]2 * kenosis, : [3782]1 * kai hubreis: [3783]1 * katharos: [3784]1 * katebe eis ton haden: [3785]1 * katakureiuein,: [3786]1 * katallage: [3787]1 * katecheseis tes chrispanikes threskeias,: [3788]1 * kecharitomene,: [3789]1 * kecharitomenos: [3790]1 * koinonia: [3791]1 * koinonia apotelesmaton: [3792]1 * koinonian,: [3793]1 * koinon: [3794]1 * kolluris,: [3795]1 * kresis: [3796]1 * krupsis chreseos: [3797]1 * krupsis, : [3798]1 * krupsis.: [3799]1 * ktesis: [3800]1 [3801]2 [3802]3 * kuriakon: [3803]1 * kosmos,: [3804]1 * logos noetos: [3805]1 * labete pneuma hagion.: [3806]1 * loukar: [3807]1 * logos: [3808]1 [3809]2 * logos ensarkos.: [3810]1 * mia poimne,: [3811]1 * mia phusis ditte: [3812]1 * mia phusis sunthetos: [3813]1 * mia psuche kata ten ousian: [3814]1 * magala dunamenes malista tes anaimaktou thusias: [3815]1 * metanoia: [3816]1 * metanoia kai exomologesis,: [3817]1 * metarrhuthmizesthai: [3818]1 * metabole: [3819]1 * metabole, metousiosis: [3820]1 * metanoesantes: [3821]1 * metapoieisthai: [3822]1 * metousia: [3823]1 * metousiosis: [3824]1 [3825]2 * metousiosis): [3826]1 * metousiousthai: [3827]1 * mias gunaikos andra, : [3828]1 * mone phusis: [3829]1 * monogenes theos: [3830]1 * morphe doulou: [3831]1 * morphe theou: [3832]1 * musteria: [3833]1 * nous: [3834]1 * nous, logos, pneuma: [3835]1 * noeo, : [3836]1 * oikeisis,: [3837]1 * oikoumene,: [3838]1 * oikoumenikos: [3839]1 * oinos,: [3840]1 * hoios,: [3841]1 * ousia: [3842]1 * ousia): [3843]1 * ousiosis,: [3844]1 * ousioo,: [3845]1 * houtos, poterion: [3846]1 * pur katharterion: [3847]1 * pathos,: [3848]1 * panta: [3849]1 * panta anthropon: [3850]1 * panta gar oxeos epinoei: [3851]1 * parerga: [3852]1 * pempsis, : [3853]1 * petra,: [3854]1 * pisteos ton Christianon.: [3855]1 * pisteos.: [3856]1 * pistin orthen kai erga kala: [3857]1 * pathonta,: [3858]1 * panagia,: [3859]1 * pantachou: [3860]1 * paradosis: [3861]1 * paraptoma : [3862]1 * parousia: [3863]1 * pater: [3864]1 * penthekte,: [3865]1 * peri artolatreias, : [3866]1 * peri elpidos: [3867]1 * peri pisteos: [3868]1 * peri tes odou tes soterias (ton) anthropon.: [3869]1 * peri tes eis theon kai ton plesion agapes: [3870]1 * perichorein: [3871]1 * perichoresis: [3872]1 * perichoresis,: [3873]1 * perichoresis, : [3874]1 * pistis di agapes energoumene,: [3875]1 * pleres charitos: [3876]1 * pneuma: [3877]1 [3878]2 * pneuma hagion: [3879]1 * poieson: [3880]1 * poimen tes kata oikoumenen katholikes ekklesias: [3881]1 * poimainein ta arnia, probata: [3882]1 * politeia : [3883]1 * pollo mallon: [3884]1 * poutestin ek tes ousias tou Patros, theon ek theou: [3885]1 * proton pseudos: [3886]1 [3887]2 * probatia: [3888]1 * proetoimasen: [3889]1 * prosdokomen: [3890]1 * proskunoumen kai timomen to xulon tou timiou tou zoopoiou staurou, k.t.l.: [3891]1 * proteia: [3892]1 * proskairos kolasis kathartike ton psuchon,: [3893]1 * prosopon,: [3894]1 * su ei ho hagios theou: [3895]1 * soma: [3896]1 [3897]2 * sarkos,: [3898]1 * stephanos tou eniautou,: [3899]1 * stoicheiois tou kosmou : [3900]1 * sumballein,: [3901]1 * sumbole,: [3902]1 * sumphradmones: [3903]1 * sunamphoterismos,: [3904]1 * sunousia: [3905]1 * sustoichei: [3906]1 * soterias axion poieitai ton energounta: [3907]1 * sumbolon,: [3908]1 * summorphon to somati tes doxes autou: [3909]1 * sunthetos,: [3910]1 * ten ekeinon poinen me huliken einai, eitous organiken, me dia puros, mete di alles hules): [3911]1 * ten eikona tou Kuriou hemon Iesou Chr. kai tes huperagias theotokou kai panton ton hagion proskunoumen kai timomen kai aspazometha. : [3912]1 * to hagion elaion: [3913]1 * to hagion baptisma, : [3914]1 * to autexousion: [3915]1 * to euchelaion: [3916]1 * to sumbebekos: [3917]1 * ton Rhomaikon archierea eis pasan ten oikoumenen to proteion katechein.: [3918]1 * ton men arton eis auto to alethes tou kuriou soma, hoper egennethe en Bethleem ek tes aeiparthenou, ebaptisthe en Iordane, epathen, etaphe, aneste, anelephthe, kathetai ek dezion tou Theou kai pateros, mellei elthein epi ton nephelon tou ouranou--ton d? oinon metapoieisthai kai metousiousthai eis auto to alethes tou kuriou aima, hoper kremamenou epi tou staurou echuthe huper tes tou kosmou xoes.: [3919]1 * tapeinotikon,: [3920]1 * terein: [3921]1 * timetike proskunesis: [3922]1 * tous sozomenous,: [3923]1 * tous sothesomenous: [3924]1 * tou ek Marias, hos alethos egennethe: [3925]1 * tou Loukareos.: [3926]1 * touto: [3927]1 [3928]2 [3929]3 * tropoi paideias: [3930]1 * huios: [3931]1 * philodoxia: [3932]1 * philoneikia: [3933]1 [3934]2 * philotimia: [3935]1 * phusei, : [3936]1 * chresis: [3937]1 * chresis, : [3938]1 * chrisma,: [3939]1 * (adiairetos, : [3940]1 * (alethos ediochthe epi Pontiou Pilatou),: [3941]1 * (asunchutos, : [3942]1 * (ek merous),: [3943]1 * (ekporeusis): [3944]1 * (enanthropesis theou, ensarkosis tou logou, : [3945]1 * (enoikesis, : [3946]1 * (heteran pistin medeni exeinai propherein egoun sungraphein e suntithenai),: [3947]1 * (henosis kath' hupostasin, henosis hupostatike, : [3948]1 * (homoousion): [3949]1 * (homoousios to patri),: [3950]1 * (homoousios): [3951]1 * (hupostasis, prosopon): [3952]1 * (Logos asarkos): [3953]1 * (gennetheis, ou poietheis),: [3954]1 * (di esoptrou en ainigmati): [3955]1 * (doxason me su, pater, para seauto te doxe, he eichon pro tou ton kosmon einai para soi);: [3956]1 * (theos alethinos ek theou alethinou),: [3957]1 * (theotokos): [3958]1 * (kai eis hamartion aphein kai eis nekron anastasin kai eis zoen aionion).: [3959]1 * (krasis, sunchusis): [3960]1 * (nous, neuma),: [3961]1 * (pempsis): [3962]1 * (pisteuomen),: [3963]1 * (poieten ouranou kai ges, k.t.l.),: [3964]1 * (pro panton ton aionon),: [3965]1 * (sunapheia, : [3966]1 __________________________________________________________________

Index of Hebrew Words and Phrases

* 'sh: [3967]1 * dmdt: [3968]1 * hv',: [3969]1 * hy': [3970]1 [3971]2 * hv': [3972]1 [3973]2 * zrts 'sh: [3974]1 * zrh: [3975]1 * yhvh: [3976]1 * k?dm: [3977]1 * tslm: [3978]1 * qhl: [3979]1 * ?yshvph,: [3980]1 * shvph: [3981]1 __________________________________________________________________

Index of Latin Words and Phrases

* Credimus et confitemur Scripturas canonicas sanctorum Prophetarum et Apostolorum utriusque Testamenti, ipsum verum esse Verbum Dei: et auctoritatem sufficientem ex semetipsis, non ex hominibus habere.: [3982]1 * De carne Christi: [3983]1 * De pontifice autem statuo, si evangelium admitteret: [3984]1 * Dicere possumus, symbolum non a militari, sed a contractuum tessera nomen id accepisse; est enim tessera pacti, quod in baptismo inimus cum Deo: [3985]1 * Disciplina arcani: [3986]1 * Et copiose de fructu Cænæ dicendum est, ut invitentur homines ad amorem hujus pignoris et crebrum usum. Et vocabulum : [3987]1 * Filii Dei existentes, unam eandemque habent: [3988]1 * Itaque Nos traditioni a fidei Christianæ exordio perceptæ fideliter inhoerendo, ad Dei Salvatoris nostri gloriam, religionis Catholicæ exaltationem et Christianorum populorum salutem, sacro approbante Concilia, docemus et divinitus revelatum dogma esse declaramus: [3989]1 * Summa ista Romani Pontificis auctoritas, Venerabiles Fratres, non opprimit sed adjuvat, non destruit sed ædificat, et sæpissime confirmat in dignitate, unit in charitate, et Fratrum, scilicet Episcoporum, jura firmat atque tuetur. Ideoque illi, qui nunc judicant in commotione, sciant, non esse in commotione Dominum. Meminerint, quod paucis abhinc annis, oppositam tenentes sententiam, abundaverunt in sensu Nostro, et in sensu majoris partis hujus amplissimi Consessus, sed tunc judicaverunt in spiritu auræ lenis. Numquid in eodem judicio judicando duæ oppositæ possunt existere conscientiæ? Absît. Illuminet ergo Deus sensus et corda; et quoniam Ipse facit mirabilia magna solus, illuminet sensus et corda, ut omnes accedere possint ad sinum Patris, Christi Jesu in terris indigni Vicarii, qui eos amat, eos diligit, et exoptat unum esse cum illis; et ita simul in vinculo charitatis conjuncti proeliare possimus proelia Domini, ut non solum non irrideant nos inimici nostri, sed timeant potius, et aliquando arma malitiæ cedant in conspectu veritatis, sicque omnes cum D. Augustino dicere valeant: "Tu vocasti me in admirabile lumen tuum, et ecce video.: [3990]1 * Utinam, utinam: [3991]1 * articulus stantis et cadentis ecclesiæ,: [3992]1 * collatio,: [3993]1 * contributio: [3994]1 * cordis signaculum et nostræ militiæ sacramentum.: [3995]1 * declarandum est. Non dicit, mutari naturam panis, ut Papistæ dicunt; non dicit, ut Bremenses, panem esse substantiale Corpus Christi; non dicit, ut Heshusius, panem esse verum corpus Christi: sed esse : [3996]1 * et realiter adsint : [3997]1 * hoc, quo fit consociatio cum corpore Christi, quæ fit in usu, et quidem non sine cogitatione, ut cum mures panem rodunt. . . . Adest Filius Dei in ministerio Evangelii, et ibi certo est efficax in credentibus, ac adest non propter panem, sed propter hominem, sicut inguit: "Manete in me, et ego in vobis.": [3998]1 * inviolabilem secreti fidem: [3999]1 * libri symbolici.: [4000]1 * modo tamen habendi diversam. Natura enim divina eam habet primario, per se et independenter, natura autem humana secundario, propter unionem personalem, adeoque participative.: [4001]1 * multorum, et dum vivam moderate faciam officium meum.: [4002]1 * quatenus: [4003]1 * quia: [4004]1 * quod plures in unum conferunt; id enim fecerunt apostoli,: [4005]1 * regula fidei immobilis et irreformabilis: [4006]1 * regula fidei, regula veritatis.: [4007]1 * reliqua manserit aut restet, quibus ille ex se ad gratiam Dei præparare se aut oblatam gratiam apprehendere, aut eius gratiæ: [4008]1 * symbola privata.: [4009]1 * symbola publica: [4010]1 * symbolum: [4011]1 * theologia symbolica: [4012]1 * Ætate hoc nostra non amplius expedit, religionem catholicam haberi tamquam unicam status religionem, ceteris quibuscumque cultibus exclusis.: [4013]1 * Æterni Patris Unigenitus Filius,: [4014]1 * oeconomia ante legem: [4015]1 * oeconomia post legem: [4016]1 * oeconomia sub lege: [4017]1 * oecumenica seu catholica: [4018]1 * 'Consensus repetitus fidei vere Lutheranæ in illis doctrinæ capitibus, quæ contra puram et invariatam Augustanam Confessionem aliosgue libros symbolicos in Libro Concordiæ comprehensos, scriptis publicis impugnant D. G. Calixtus, ejusque complices.: [4019]1 * 'De Coena Domini docent, quod: [4020]1 * 'In doctrina,: [4021]1 * 'Quod sane votum apertius etiam se prodit in eo communi Concilii oecumenici desiderio, quod omnes non modo perutile, sed et necessarium arbitramini. Superbia enim humana, veterem ansum instauratura, jamdiu per commenticium progressum civitatem et turrem extruere nititur, cujus culmen pertingat ad coelum, unde demum Deus ipse detrahi possit. At is descendisse videtur inspecturus opus, et ædificantium linguas ita confusurus, ut non audiat unusquisque vocem proximi sui: id enim animo objiciunt Ecclesiæ vexationes, miseranda civilis consortii conditio, perturbatio rerum omnium, in qua versamur. Cui sane gravissimæ calamitati sola certe objici potest divina Ecclesiæ virtus, quæ tunc maxime se prodit, cum Episcopi a Summo Pontifice convocati, eo præside, conveniunt in nomine Domini de Ecclesiæ rebus acturi. Et gaudemus omnino, proevertisse vos hac in re propositum jamdiu a nobis conceptum, commendandi sacrum hunc coetum ejus patrocinio, cujus pedi a rerum exordio serpentis caput subjectum fuit, quoeque deinde universas hæreses sola interemit. Satisfacturi propterea communi desiderio jam nunc nunciamus, futurum quandocunque Concilium sub auspiciis Deiparæ Virginis ab omni labe immunis esse constituendum, et eo aperiendum die, quo insignis hujus privilegii ipsi collati memoria recolitur. Faxit Deus, faxit Immaculata Virgo, ut amplissimos e saluberrimo isto Concilio fructus percipere valeamus.: [4022]1 * ('Regulam aliam habemus, ut videlicet Verbum Dei condat articulos fidei, et præterea nemo, ne angelus quidem.'): [4023]1 * (1) circa fidem: [4024]1 * (Postremo, hanc nostrum confessionem judicio sacræ biblicæ Scripturæ subjicimus; eoque pollicemur, si ex prædictis Scripturis in melioribus instituamur, nos ommi tempore Deo et sacrosancto ipsius Verbo maxima cum gratiarum actione obsecuturos esse: [4025]1 * (Scriptura sacra continet omnia quæ ad salutem sunt necessaria,: [4026]1 * (doctrina de gratia et justitia fidei, quæ est præcipua pars Evangelii: [4027]1 * (i. e., a Deo traditam: [4028]1 * (multiplices abominationes et idololatrias.: [4029]1 * (signum: [4030]1 * . . . Sacræ Scripturæ nomine eos Canonicos libros veteris et novi Testamenti intelligimus, de quorum auctoritate in Ecclesia nunquam dubitatum est.: [4031]1 * Ab æterno a Patre genitus, verus et æternus Deus, ac Patri consubstantialis.: [4032]1 * Abbates: [4033]1 * Abbates Generales: [4034]1 * Abhorremus et detestamur . . . crudele judicium contra infantes sine baptismo morientes, bapitismi absolutam quant asserit necessitatem.: [4035]1 * Abripere e Christianorum manibus novum Testamentum seu eis illud clausum tenere auferendo eis modum istud intelligendi, est illis Christi os obturare.: [4036]1 * Acceptatio ad vitam æternam seu donatio vitæ æternæ conjuncta est cum justificatione, i.e., cum remissione peccatorum et reconciliatione, quæ fide contingit. . . . Itaque non datur vita æterna propter dignitatem bonorum operum, sed gratis propter Christum. Et tamen bona opera ita necessaria sunt ad vitam æternam, quia sequi reconciliationem necessario debent: [4037]1 * Acta et Decreta sacrosancti et oecumenici Concilii Vaticani die: [4038]1 * Actio, operatio, præsentia modificata.: [4039]1 * Ad merendum et demerendum in statu naturæ lapsæ, non requiritur in homine libertas a necessitate, sed sufficit libertas a coactione: [4040]1 * Ad spargendam zizaniam: [4041]1 * Adhuc sub judice lis est.: [4042]1 * Amemus igitur hujus viri memoriam et genus doctrinæ ab ipso traditum, et simus modestiores et consideremus ingentes calamitates et mutationes magnas, quæ hunc casum sunt secuturæ.: [4043]1 * Amice, quisquis huc venis, aut agita paucis, aut abi, aut me laborantem adjuva.: [4044]1 * An : [4045]1 * Apostoli sancti convenientes fecerunt symbolum breviter: [4046]1 * Apud nos nihil esse receptum: [4047]1 * Arbitror meliorem Catechismum non editum esse. Deo sit gloria qui largiatur successum: [4048]1 * Articulus I.: [4049]1 * Articulus II.: [4050]1 * Articulus III.: [4051]1 * Articulus IV.: [4052]1 * At ego tibi studia, prætexenti denuntio, omnipotentis Dei nomine, futurum, ut, nisi in opus istud Domini nobiscum incumbas, tibi non tam Christum quam te ipsum quærenti Dominus maledicat.: [4053]1 * Audiendo symbolum discitur, nec in tabulis vel in aliqua materia, sed in corde scribitur: [4054]1 * Aut sit ut est, aut non sit.: [4055]1 * Autequam homo per Spiritum Sanctum illuminatur, convertitur, regeneratur et trahitur . . . ad conversionem aut regenerationem suam nihil inchoare, operari, aut coöperari potest, nec plus quam lapis, truncus, aut limus: [4056]1 * Beatus vir, qui non abiit in consilio Sacramentariorum: nec stetit in via Cinglianorum, nec sedet in cathedra Tigurinorum.: [4057]1 * Bene sperandum est de omnibus. Vestrum non est de his curiosius inquirere. . . . Audienda est prædicatio evangelii, eique credendum est, et pro indubitato habendum, si credis ac sis in Christo, electum te esse.: [4058]1 * Benedicite: [4059]1 * Bernæ in Helvetiis finita disputatio est; nihil factum, nisi quod missa abrogata et pueri in plateis cantent, se esse a Deo pisto liberatos.: [4060]1 * Bona opera necessaria esse ad salutem.: [4061]1 * Bona opera perniciosa: [4062]1 * Bona opera, quæ sunt fructus fidei, et justificatos sequuntur, quanquam peccata nostra expiare, et divini judicii severitatem ferre non possunt, Deo tamen, grata sunt et accepta in Christo. . . .: [4063]1 * Breviarum Romanum: [4064]1 * Cænam plus centies dici sacrum esse vinculum nostræ cum Christo unitatis: [4065]1 * Calvino Calviniores: [4066]1 * Cantuariensis nihil me utilius facturum admonuit, quam si ad Regem sæpius scriberem. Hoc mihi longe gratius, quam si ingenti pecuniæ summa ditatus forem.: [4067]1 * Causa finita est, utinam aliquando finiatur error!: [4068]1 * Censemus igitur peccatum Adami omnibus ejus posteris judicio Dei arcano et justo imputari: [4069]1 * Censeo schema cum honore esse sepeliendum: [4070]1 * Certum quidem est, offeri communiter omnibus Christum cum suis donis, nec hominum infidelitate labefactari Dei veritatem, quin semper vim suam retineant sacramenta: sed non omnes Christi et donorum ejus sunt capaces. Itaque ex Dei parte nihil mutatur: quantum vero ad homines spectat, quisque pro fidei suæ mensura accipit.: [4071]1 * Christum confessi estis, pacem obtulistis, Cæsari obedistis, injurias tolerastis, blasphemiis saturati estis, nec malum pro malo reddidistis: summa, opus sanctum Dei, ut sanctos decet, digne tractastis. Lætamini etiam aliquando in Domino et exultate, justi: satis diu tristati: [4072]1 * Christum corpore absentem doceo nihilominus non tantum divina sua virtute, quæ ubique diffusa est, nobis adesse, sed etiam facere ut nobis vivifica. sit sua caro: [4073]1 * Christum credimus vere esse in coena, immo non credimus esse Domini coenam nisi Christus adsit.: [4074]1 * Christum, quod panis et vini symbolis figurat, vere præstare, ut animas nostras carnis suæ esu et sanguinis potione alat. . . . Hujus rei non fallacem oculis proponi figuram dicimus, sed pignus nobis porrigi, cui res ipsa et veritas conjuncta est: quod scilicet Christi carne et sanguine animæ nostræ pascantur: [4075]1 * Christus mediator dicitur secundum humanitatem, non secundum divinitatem.: [4076]1 * Christus secundum suam veram divinam essentiam in vere credentibus habitat.: [4077]1 * Clypeus orthodoxæ fidei sive Apologia adversus Calvinistas hæreticos, Orientalem ecclesiam de Deo rebusque divinis hæretice cum ipsis sentire mentientes.: [4078]1 * Coërceat et hæreticos: [4079]1 * Cogit temporum calamitas et invalescentium hæresum malitia, ut nihil sit prætermittendum, quod ad populorum ædificationem et catholicæ fidei præsidium videatur posse pertinere. Præcipit igitur sancta synodus patriarchis, primatibus, archiepiscopis, episcopis, et omnibus aliis, qui de jure vel consuetudine in concilio provinciali interesse debent, ut in ipsa prima synodo provinciali, post finem præsentis concilii habenda, ea omnia et singula, quæ ab hac sancta synodo definita et statuta sunt, palam recipiant, nec non veram obedientiam summo Romano Pontifici spondeant et profiteantur, simulque hæreses omnes, a sacris canonibus et generalibus conciliis, præsertimque ab hac eadme synodo damnatas, publice detestentur et anathematizent.: [4080]1 * Commune Sanctorum.: [4081]1 * Concio habenda at non habita.: [4082]1 * Confessio Fidei, in quam jurare cives onmes Genevenses et qui sub civitatis ejus ditione agunt, jussi sunt: excerpta e Catechismo quo utitur Ecclesia Genevensis.: [4083]1 * Confessio catholicæ et apostolicæ in Orienti ecclesiæ, conscripta compendiose per: [4084]1 * Confirmo, non magis a me Philippum quam a propriis visceribus in hac causa posse divelli: [4085]1 * Congregatio: [4086]1 * Congregationes generales: [4087]1 * Consignatio observationum necessariarum ad confirmandum et conservandum mutuum Consensum Sendomiriæ Anno DN. MDLXX. die : [4088]1 * Constanter rejicio ubiquitatem. Chemnitzius, Kirchnerus, Chytræus antea rejecerunt eam: nunc in gratiam Tubingensium cum magno ecclesiæ scandalo ejus patrocinium suscipiunt, ipsorum igitur constantia potius accusanda est.: [4089]1 * Convenimus in sententia verborum Domini nostri Jesu Christi, ut illa orthodoxe intellecta sunt a patribus, ac imprimis Irenæo, qui duabus rebus, scilicet terrena et coelesti, hoc mysterium constare dixit; neque elementa signave nuda et vacua illa esse asserimus, sed simul reipsa : [4090]1 * Cor meum velut mactatum Domino in sacrificium offero.: [4091]1 * Corona anni, : [4092]1 * Corpus Christi datur, accipitur, et manducatur : [4093]1 * Credimus Scripturam sacram esse : [4094]1 * Credimus et confitemur Filium Dei, Dominum nostrum Jesum Christum, ab æterno a Patre suo genitum, verum et æternum Deum, Patri suo consubstantialem, et in plenitudine temporia factum hominem, etc.: [4095]1 * Credimus et confitemur Spiritum Sanctum ab æterno procedere a Deo Patre et Filio, et esse ejusdem cum Patre et Filio essentiæ, majestatis, et gloriæ, verum ac æternum Deum.: [4096]1 * Credimus et confitemur, quod una sit Sancta Catholica et Apostolica Ecclesia, juxta symbolum Apostolorum et Nicænum. . . . : [4097]1 * Crescit, ut vides, non modo certamen, sed etiam rabies in scriptoribus, qui : [4098]1 * Cui etiam consonare Symbolum, quod dicitur Athanasianum, agnoscimus: nec non Ephesinæ primæ, et Chalcedonensis Synodi Confessiones: quinetiam, quæ Quinta et Sexta Synodi, Nestorianorum et Eutychianorum reliquiis opposuere: quæque adversus Pelagianos olim Milevitana Synodus et Arausicana secunda ex Scripturis docuere. Quinimo, quicquid primitiva Ecclesia ab ipsis usque Apostolorum temporibus, unanimi deinceps et notorio consensu, tanquam Articulum fidei necessarium, credidit, docuit, idem nos quoque ex Scripturis credere et docere profitemur.: [4099]1 * Cum Honorio, qui flammam hæeretici dogmatis, non ut decuit apostolicam auctoritatem, incipientem extinxit, sed negligendo confovit.: [4100]1 * Cum, Romanis Pontificibus,: [4101]1 * Cunctos ipsos judicaturus: [4102]1 * Cunctos populos . . . in ea volumus religione versari quam divinum Petrum Apostolum tradidisse Romanis . . . quamque : [4103]1 * Da quod jubes, et jube quod vis.: [4104]1 * Damnamus et veteres et novos Novatianos, atque Catharos.: [4105]1 * Damnamus omnes hæreses contra hunc articulum exortas, ut Manichæos, qui duo principia ponebant, Bonum et Malum: item Valentinianos, Arianos, Eunomianos, Mahometistas, : [4106]1 * Damnant Anabaptistas qui . . . affirmant pueros sine baptismo salvos fieri.: [4107]1 * Damnant Anabaptistas qui negant semel justificatos posse amittere Spiritum Sanctum: [4108]1 * Damnant Anabaptistas, qui negant semel justificatos posse amittere Spiritum Sanctum. . . . Damnantur et Novatiani qui nolebant absolvere lapsos post baptismum redeuntes ad poenitentiam.: [4109]1 * Damnant igitur illos, qui docent, quod Sacramenta ex opere operato justificent, nec docent fidem requiri in usu Sacramentorum, quæ credat remitti peccata.: [4110]1 * Damnant omnes hæreses, contra hunc articulum exortas, ut Manichæos, qui duo principia ponebant, Bonum et Malum; item Valentinianos, Arianos, Eunomianos, Mahometistas,: [4111]1 * Davidis adulterium: [4112]1 * De Baptismo.: [4113]1 * De Bonis Operibus: [4114]1 * De Bonis Operibus.: [4115]1 * De Cæna Domini docent, quod corpus et sanguis Christi : [4116]1 * De Deo.: [4117]1 * De Duabus Christi Naturis.: [4118]1 * De Ecclesiæ Autoritate.: [4119]1 * De Ecclesia: [4120]1 * De Ecclesia.: [4121]1 [4122]2 [4123]3 * De Eucharistia constanter credimus et docemus, quod in sacramento corporis et sanguinis Domini : [4124]1 * De Evangelio Christi: [4125]1 * De Fide in Sacrosanctum Trinitatem.: [4126]1 * De Filio Dei: [4127]1 * De Filio Dei.: [4128]1 * De Hominis Iustificatione.: [4129]1 * De Hominis Justificatione.: [4130]1 * De Justificatione: [4131]1 * De Justificatione.: [4132]1 [4133]2 * De Libero Arbitrio.: [4134]1 * De Peccato: [4135]1 * De Persona Christi,: [4136]1 * De Persona Christi.: [4137]1 * De Prædestinatione et æterna Providentia Dei.: [4138]1 * De Prædestinatione et Providentia Dei.: [4139]1 * De Sacra Coena.: [4140]1 [4141]2 * De Sacra Scriptura: [4142]1 * De Sacramentis.: [4143]1 * De Sacramentorum Usu.: [4144]1 * De Sacro Baptismo.: [4145]1 * De Spiritu Sancto : [4146]1 * De Spiritu Sancto.: [4147]1 * De Unitate Dei et Trinitate Personarum.: [4148]1 * De Unitate Essentiæ Divinæ et de Tribus Personis, censemus decretum Nicenæ Synodi verum, et sine ulla dubitatione credendum esse, videlicet, quod sit una Essentia Divina, quæ et appellatur et est Deus, æternus, incorporeus, impartibilis, immensa potentia, sapientia, bonitate, creator et conservator omnium: [4149]1 * De Usu Sacramentorum.: [4150]1 * De coena Domini docent, quod corpus et sanguis Christi : [4151]1 * De discrimine ciborum: [4152]1 * De fide,: [4153]1 * De hoc venerando corporis et sanguinis Christi sacramento omnia, quæ de illo Evangelistæ, Paulus et sancti Patres scripta reliquerunt, nostri fide optima docent, commendant, inculcant. Indeque singulari studio hanc Christi in suos bonitatem, semper depredicant, qua is non minus hodie, quam in novissima illa coena, omnibus qui inter illius discipulos ex animo nomen dederunt, cum hanc coenam, ut ipse instituit repetunt, verum suum corpus, verumque suum sanguinem, vere edendum et bibendum, in cibum potumque animarum, quo illæ in æternam vitam alantur, dare per sacramenta dignatur, ut jam ipse in illis, et illi in ipso vivant et permaneant, in die novissimo, in novam et immortalem vitam per ipsum resuscitandi, juxta sua illa æternæ veritatis verba: [4154]1 * De lege,: [4155]1 * De libero arbitrio docent, quod humana voluntas habeat aliquam libertatem ad efficiendam civilem justitiam et diligendas res rationi subjectas. Sed non habet vim sine Spiritu Sancto efficiendæ justitiæ spiritualis, quia animalis homo non percipit ea, quæ sunt Spiritus Dei.: [4156]1 * De oratione,: [4157]1 * De substantia foederis gratuiti: [4158]1 * De usu Sacramentorum docent, quod Sacramenta instituta,: [4159]1 * Decimus articulus in verbis nihil offendit, quia fatentur, in eucharistia post consecrationem legitime factam corpus et sanguis Christi substantialiter et vere adesse, si modo credant, sub qualibet specie integrum Christum adesse.: [4160]1 * Decreta et Canones qui in Constitutione modo lecta continentur, placuerunt omnibus Patribus, nemine dissentiente: [4161]1 * Decretum Gratiani, veteres canones: [4162]1 * Defensio declarationis celeberrimæ, quam de potestate ecclesiaslica sanxit clerus Gallicanus: [4163]1 * Dehinc ter mergitamur: [4164]1 * Deinde sperandum est tibi visurum esse sanctorum, prudentium, fidelium, canstantium, fortium, virtuosorum omnium, quicunque a condito mundo fuerunt, sodalitatem, coetum et contubernium. Hic duos Adam, redemptum ac Redemptorem: hic Abelum, Enochum, Noam, Abrahamum, Isaacum, Jacobum, Judam, Mosen, Josuam, Gedeonem, Samuelem, Pinhen, Heliam, Heliseum, Isaiam, ac deiparam Virginem de qua ille præcinuit, Davidem, Ezekiam, Josiam, Baptistam, Petrum, Paulum: hic : [4165]1 * Deipara: [4166]1 * Deipara Virgo Maria,: [4167]1 * Deputatio: [4168]1 * Descendat ab ambone! Descendat! Hæreticus! Hæreticus! Damnamus eum! Damnamus!: [4169]1 * Deus verus de Deo vero: [4170]1 * Dies Dominicus a Christianis debet sanctificari lectionibus pietatis et super omnia sanctarum Scripturarum. Damnosum est, velle Christianum ab hac lectione retrahere.: [4171]1 * Divinæ Scripturæ doctrina sufficit ad salutem.: [4172]1 * Divina et humana naturæ: [4173]1 * Divisioni ecclesiæ in orientalem atque occidentalem nimia Romanorum Pontificum arbitria contulerunt.: [4174]1 * Dixisti centies, cum fessus laboribus et molestiis oppressus caput familiariter in sinum meum deponeres: Utinam, utinam moriar in hoc sinu! Ego vero millies postea optavi nobis contingere, ut simul essemus: [4175]1 * Docemus et declaramus, Ecclesiam Romanam, disponente Domino, super omnes alias ordinariæ potestatis obtinere principatum, et hanc Romani Pontificis jurisdictionis potestatem, quæ vere episcopalis est, immediatam esse, erga quam cujuscunque ritus et dignitatis pastores atque fideles, tam seorsum singuli quam simul omnes, officio hierarchicæ subordinationis veræque obedientiæ obstringuntur, non solum in rebus, quæ ad fidem et mores, sed etiam in iis, quæ ad disciplinam et regimen Ecclesiæ per totum orbem diffusæ pertinent; ita ut, custodita cum Romano Pontifice tam communionis quam ejusdem fidei professionis unitate, Ecclesiæ Christi sit unus grex sub uno summo pastore. Hæc est catholicæ veritatis doctrina, a qua deviare salva fide atque salute nemo potest. . . . Si quis itaque dixerit, Romanum Pontificem habere tantummodo officium inspectionis vel directionis, non autem plenam et supremam potestatem jurisdictionis in universam Ecclesiam, non solum in rebus, quæ ad fidem et mores, sed etiam in iis, quæ ad disciplinam et regimem Ecclesiæ per totum orbem diffusæ pertinent; aut eum habere tantum potiores partes, non vero totam plenitudinem hujus supremæ potestatis; aut hanc ejus potestatem non esse ordinariam et immediatam sive in omnes ac singulas ecclesias, sive in omnes et singulos pastores et fideles; anathema sit.: [4176]1 * Docemus, quod Sacramenta: [4177]1 * Docent etiam, quod his Christi verbis, quibus ipse panem corpus suum, et vinum speciatim sanguinem suum esse pronunciat, nemo de suo quidquam affingat, admisceat aut detrahat, sed simpliciter his Christi verbis, neque ad dexteram neque ad sinistram declinando credat.: [4178]1 * Documenta ad illustrandum Concilium Vaticanum anni: [4179]1 * Dominus, repellens intempestivam festinationem, dixit: 'Quid mihi et tibi est, mulier!: [4180]1 * Duplici igitur nomine post peccatum homo natura, indeque ab ortu suo, antequam ullum actuale peccatum in se admittat, iræ ac maledictioni divinæ obnoxius est; primum quidem ob : [4181]1 * Ea est hominis post lapsum Adæ conditio, ut sese, naturalibus suis viribus et bonis operibus, ad fidem et invocationem Dei convertere ac præparare non possit. [The next clause, 'Quare absque gratia Dei,' etc., is taken almost verbatim from Augustine, De gratia et lib. arbitrio,: [4182]1 * Eam vero majestatem statim in sua conceptione etiam in utero matris habuit, sed ut apostolus loquitur: [4183]1 * Ecclesiæ magno consensu apud nos docent, Decretum Nicænæ Synodi, de unitate essentiæ divinæ et de tribus personis, verum et sine ulla dubitatione credendum esse. Videlicet, quod sit una essentia divina, quæ et appellatur et est Deus, æternus, incorporeus impartibilis, immensa potentia, sapientia, bonitate, creator et conservator omnium: [4184]1 * Ecclesia: [4185]1 * Ecclesia a Statu, Statusque ab Ecclesia sejungendus est.: [4186]1 * Ecclesia est unus solus homo compositus ex pluribus membris, quorum Christus est caput, vita, subsistentia et persona; unus solus Christus compositus ex pluribus sanctis, quorum est Sanctificator.: [4187]1 * Ecclesia non sitit sanguinem.: [4188]1 * Ecclesia vis inferendæ potestatem non habet, neque potestatem ullam temporalem directam vel indirectam.: [4189]1 * Ecclesia, sine symbolis nulla: [4190]1 * Ego: [4191]1 * Ego æquissimo animo,: [4192]1 * Ego Apologiam paravi scriptam summa verecundia, neque his de rebus dici mitius posse arbitror.: [4193]1 * Ego N. constitutioni apostolicæ Innocentii X., datæ die: [4194]1 * Ego evangelio non crederem, nisi me commoveret ecclesiæ auctoritas.: [4195]1 * Ego historiam vitæ et obitus ipsius, cujus spectator sedecim annos fui, bona fide persequutus testari mihi optimo jure posse videor, longe pulcherrimum vere Christianæ tum vitæ tum mortis exemplum in hoc homine cunctis propositum fuisse, quod tam facile sit calumniari, quam difficile fuerit æmulari.: [4196]1 * Ego mutabam et refingebam pleraque quotidie, plura etiam mulaturus, si nostri: [4197]1 * Ego non damno!: [4198]1 * Electi eligebantur antequam in utero conciperentur: mox igitur ut sunt, filii Dei sunt, etiamsi moriantur antequam credant aut ad fidem vocentur.: [4199]1 * Eminentissimi et reverendissimi Domini S.E. Rom. Cardinales:: [4200]1 * Enimvero falsum est, civilem cujusque cultus libertatem, itemque plenam potestatem omnibus attributam quaslibet opiniones cogitationesque palam publiceque manifestandi conducere ad populorum mores animosque facilius corrumpendos ac indifferentismi pestem propagandam.: [4201]1 * Episcopale Romanum: [4202]1 * Ergo non sine medio, licet non propter ullum meritum nostrum, sed in Christo et propter Christum nos elegit Deus, ut qui jam sunt in Christo insiti per fidem, illi ipsi etiam sint electi, reprobi vero, qui sunt extra Christum.: [4203]1 * Errant, sed bona fide errant: [4204]1 * Esse jam in Polonia circiter XL ad eorum normam institutas ecclesias, quæ sane florent, multo autem plures propediem instituendas.: [4205]1 * Est ergo fides recta ut credamus et confitemur quia Dominus ihesus christus Dei filius, deus pariter et homo est: [4206]1 * Et ad veram unitatem Ecclesiæ satis est consentire de doctrina Evangelii et administratione Sacramentorum. Nec necesse est ubique esse similes traditiones humanas, seu ritus aut ceremonias, ab hominibus institutas. Sicut inquit Paulus: [4207]1 * Et improbant secus docentes: [4208]1 * Et quod sub ejusdem speciebus vere et realiter exhibentur et : [4209]1 * Et simul alteruter se superasse dolet.': [4210]1 * Et ut paucis multa hujus causæ dicamus, quæcunque de incarnationis Domini nostri Jesu Christi mysterio definita sunt ex Scripturis sanctis, et comprehensa symbolis ac sententiis quatuor primarum et proestantissimarum Synodorum celebratarum Niceæ, Constantinopoli, Ephesi, et Chalcedone, una cum beati Athanasii Symbolo, et omnibus his similibus symbolis, credimus corde syncero, et ore libero ingenue profitemur, condemnantes omnia his contraria. Atque ad hunc modum retinemus inviolatam sive integram fidem Christianam, orthodoxam atque catholicam: scientes, symbolis prædictis nihil contineri, quod non sit conforme Verbo Dei, et prorsus faciat ad synceram fidei explicationem.: [4211]1 * Eum tunc manifesto spectaculo voluisse testificari et declarare, se verum Deun et hominem, hoc est, una cum divinitate et humanitate sua jam inde ab initio suæ incarnationis omnia implevisse.: [4212]1 * Evangelii abrogatio: [4213]1 * Excepta sancta Virgine Maria,: [4214]1 * Existimo ad confirmandas mentes consensum Vetustatis plurimum conducere: [4215]1 * Extra ecclesiam nulla conceditur gratia.: [4216]1 * Extra ecclesiam nulla salus,: [4217]1 * Extra ecclesiam nulla salus.: [4218]1 * Facultas se applicandi ad gratiam.: [4219]1 * Falsa et Erronea Doctrina Calvinistarum.: [4220]1 [4221]2 [4222]3 * Ferendo vincitur fortuna.: [4223]1 * Fides est prima gratia et fons omnium aliarum.: [4224]1 * Fides, usus, augmentum et præmium fidei, totum est donum puræ liberalitatis Dei.: [4225]1 * Filioque: [4226]1 [4227]2 * Filius,: [4228]1 * Finitum non capax est infiniti.: [4229]1 * Formula Concordiæ: [4230]1 * Fratres carissimi, quam bonum sit et jucundum ambulare in domo Dei cum consensu, ambulare cum pace. Sic ambuletis semper. Et quoniam hac die Dominus Noster Jesus Christus dedit pacem Apostolis suis, et ego, Vicarius ejus indignus, nomine suo do vobis pacem. Pax ista, prout scitis, expellit timorem. Pax ista, prout scitis, claudit aures sermonibus imperitis. Ah! ista pax vos comitetur omnibus diebus vitæ vestræ; sit ista pax vis in morte, sit ista pax vobis gaudium sempiternum in coelis.: [4231]1 * Generales: [4232]1 * Græcus,: [4233]1 * Gratia Jesu Christi est gratia fortis, potens, suprema, invincibilis, utpote quæ est operatio voluntatis omnipotentis, sequela et imitatio operationis Dei incarnantis et resuscitantis Filium suum.: [4234]1 * Gratia est operatio manus omnipotentis Dei, quam nihil impedire potest aut retardare.: [4235]1 * Gratia non est aliud quam voluntas omnipotentis Dei jubentis et facientis, quod jubet.: [4236]1 * Gratias: [4237]1 * Hæc est fides sancta et Catholica, quam omnes: [4238]1 * Hæc fere summa est doctrinæ apud nos, in qua cerni potest, nihil inesse, quod: [4239]1 * Hæc nostræ doctrinæ summa est, carnem Christi panem esse vivificum, quia dum fide in eam coalescimus, vere aninas nostras alit et pascit. Hoc nonnisi spiritualiter fieri docemus, quia hujus sacræ unitatis vinculum arcana est et incomprehensibilis Spiritus Sancti virtus: [4240]1 * Habet Ecclesia ritus sive ceremonias statuendi jus, et in fidei controversiis auctoritatem, quamvis Ecclesiæ non licet quicquam instituere, quod verbo Dei scripto adversetur nec unum Scripturæ locum sic exponere potest ut alteri contradicat : [4241]1 * Haud probare possumus oppositam doctrinam illorum qui statuunt, Christum propria intentione et consilio tum suo tum Patris ipsum mittentis, mortuum esse pro omnibus et singulis, addita conditione impossibili, si videlicet credant.: [4242]1 * Haud scio an unquam majus ingenium in fragili et imbecillo corpusculo collocarit.: [4243]1 * Hi quoque damnatione digni sunt, qui conantur hodie perniciosam opinionem instaurare, quod omnes, quantumvis impii, servandi sunt tandem, cum definito tempore a justitia divina pænas de admissis flagitiis luerunt.: [4244]1 * Hinc constat, si in Christo secundo Adam vitæ restituimur, quemadmodum in primo Adam sumus morti traditi, quod temere damnamus Christianis parentibus natos pueros, imo: [4245]1 * Hinc laudabiliter in quibusdam catholici nominis regionibus lege cautum est, ut hominibus illuc immigrantibus liceat publicum proprii cujusque cultus exercitium habere.: [4246]1 * Hispanica inquisitio.: [4247]1 * Historia patriarcharum qui sederunt in hac magna catholicaque ecclesia Constantinopolitanensi postquam cepit eam Sultanus Mechemeta,: [4248]1 * Hoc est corpus meum: [4249]1 * Hoc igitur Fidei nostræ professione, tanquam Christiani vere Catholici, ab omnibus veteribus et recentibus Hæresibus, quas prisca universalis Ecclesia unanimi consensu ex Scripturis rejecit atque damnavit, nos nostrasque Ecclesias segregamus.': [4250]1 * Hoc si verum est, totum evangelium falsum est.: [4251]1 * Hominem,: [4252]1 * Homines in cujusvis religionis cultu viam æternæ salutis reperire æternamque salutem assequi possunt.: [4253]1 * Homo enim fit Deo acceptus, et reputatur coram eo justus, propter solum Filium Dei, Dominum nostrum Jesum Christum, per fidem.: [4254]1 * Honorius, qui fuit Papa antiquæ Romæ . . . non vacavit . . . Ecelesiæ erroris scandalum suscitare unius voluntatis, et unius operationis in duabus naturis unius Christi,: [4255]1 * I. Baptismum esse externum lavacrum aquæ, per quod interna quædam ablutio a peccatis tantum significetur.: [4256]1 * I. Christum non pro omnibus hominibus, sed pro solis electis mortuum esse.: [4257]1 * I. In Christo sunt duæ distinctæ Naturæ, divina et humana. Hæ manent in æternum inconfusæ et inseparabiles (seu indivisæ).: [4258]1 * I. Quod Christus pro omnibus hominibus mortuus sit, et ceu Agnus Dei totius mundi peccata sustulerit.: [4259]1 * I. Quod Deus Homo, et Homo Deus est, esse figuratam locutionem.: [4260]1 * I. Quod supra posita verba Christi figurate intelligenda sint, et non secundum literam, sicut sonant.: [4261]1 * I. Quod unum tantum Baptisma sit, et una ablutio, non quæ sordes corporis tollere solet, sed quæ nos a peccatis abluit.: [4262]1 * I. Quod, verba Christi: 'Accipite et comedite, hoc est corpus meum: Bibite, hic est sanguis meus: [4263]1 * II. Baptisimum non operari neque conferre regenerationem, fidem, gratiam Dei et salutem, sed tantum significare et obsignare ista. : [4264]1 * II. Deum potissimam partem hominum ad damnationem æternam creasse, et nolle, ut potissima pars convertatur et vivat.: [4265]1 * II. Hæ duæ Naturæ personaliter ita sunt invicem unitæ, ut unus tantum sit Christus, et una Persona.: [4266]1 * II. Per Baptismum tanquam lavacrum illud regenerationis et renovationis Spiritus Sancti salvos nos facit Deus et operatur in nobis talem justitiam et purgationem a peccatis, ut qui in eo foedere et fiducia usque ad finem perseverat, non pereat, sed habeat vitam æternam.: [4267]1 * II. Quod Deus neminem ad condemnationem condiderit, sed velit, ut omnes homines salvi fiant et ad agnitionem veritatis perveniant, propterea omnibus mandat, ut Filium suum Christum in Evangelio audiant, et per hunc auditum promittit virtutem et operationem Spiritus Sancti ad conversionem et salutem. : [4268]1 * II. Quod humana Natura cum divina non in re et veritate, sed tantum nomine et verbis communionem habeat.: [4269]1 * II. Quod in Coena tantum nuda signa sint, corpus autem Christi tam procul a pane, quam supremum coelum a terra. : [4270]1 * II. Quod in Sacramento duæ res sint, quæ exhibentur et simul accipiuntur: una terrena, quæ est panis et vinum; et una coelestis, quæ est corpus et sanguis Christi.: [4271]1 * III. Electos et regenitos non posse fidem et Spiritum Sanctum amittere, aut damnari, quamvis omnis generis grandia peccata et flagitia committant.: [4272]1 * III. Non omnes, qui aqua baptizantur, consequi eo ipso gratiam Christi aut donum fidei sed tantum electos.: [4273]1 * III. Omnes, qui in Christum Jesum baptizati sunt, in mortem ejus baptizati sunt, et per Baptismum cum ipso in mortem ejus consepulti sunt, et Christum induerunt.: [4274]1 * III. Propter hanc personalem Unionem recte dicitur, atque in re et veritate ita se habet, quod Deus Homo, et Homo Deus sit, quod Maria Filium Dei genuerit, et quod Deus nos per proprium suum sanguinem redemerit.: [4275]1 * III. Quod Christus illic præsens sit tantum virtute et operatione sua, et non corpore suo. Quemadmodum sol splendore et operatione sua in terris præsens et efficax est, corpus autem solare superius in coelo existit. : [4276]1 * III. Quod Deo impossibile sit ex tota omnipotentia sua præstare, ut corpus Christi naturale simul et instantanee in pluribus, quam in unico loco sit.: [4277]1 * III. Quod hæc Unio, Exhibitio et Sumptio fiat hic inferius in terris, non superius in coelis.: [4278]1 * III. Quod multi homines propria culpa pereant: alii, qui Evangelium de Christo nolunt audire, alii, qui iterum excidunt gratia, sive per errores contra fundamentum, sive per peccata contra conscientiam.: [4279]1 * IV. Baptismus est lavacrum illud regenerationis, propterea, quia in eo renascimur denuo et Spiritu Adoptionis obsignamur ex gratia (sive gratis).: [4280]1 * IV. Corpus Christi esse typicum corpus, quod pane et vino tantam significetur et præfiguretur. : [4281]1 * IV. Eos vero, qui electi non sunt, necessario damnari, nec posse pervenire ad salutem, etiamsi millies baptizarentur, et quotidie ad Eucharistiam accederent, præterea vitam tam sancte atque inculpate ducerent, quantum unquam fieri potest.: [4282]1 * IV. Per hanc Unionem personalem, et quæ eam secuta est, exaltationem, Christus secundum carnem ad dexteram Dei collocatus est, et accepit omnem potestatem in coelo et in terra, factusque est particeps omnis divinæ majestatis, honoris, potentiæ et gloriæ.: [4283]1 * IV. Quod Christus secundum humanam Naturam per exaltationem suam tantnm creata dona et finitam potentiam acceperit, non omnia sciat aut possit.: [4284]1 * IV. Quod exhibeatur et accipiatur verum et naturale corpus Christi, quod in cruce pependit, et verus ac naturalis sanguis, qui ex Christi latere fluxit.: [4285]1 * IV. Quod omnes peccatores poenitentiam agentes in gratiam recipiantur, et nemo excludatur. etsi peccata ejus rubeant ut sanguis; quandoquidem Dei misericordia major est, quam peccata totius mundi, et Deus omnium suorum operum miseretur. : [4286]1 * IV. Regenerationem non fieri in, vel cum Baptismo, sed postea demum crescente aetate, imo et multis in senectute demum contingere. : [4287]1 * Id apte dicitur auspicanti a verbo, ne adversetur, ne repugnet verbo.: [4288]1 * Id autem, quod spectat ad numerum suffragiorum requisitum, ut quæstiones dogmaticæ solvantur, in quo quidem rei summa est totiusque Concilii cardo vertitur, ita grave est, ut nisi admitteretur, quod reverenter et enixe postulamus, conscientia nostra intolerabili pondere premeretur: timeremus, ne Concilii oecumenici character in dubium vocari posset; ne ansa hostibus proeberetur Sanctam Sedem et Concilium impetendi, sicque demum apud populum Christianum hujus Concilii auctoritas labefactaretur, quasi veritate et libertate caruerit: quod his turbatissimis temporibus tanta esset calamitas, ut pejor excogitari nulla possit.: [4289]1 * Id extra controversiam positum habemus, totam in eo: [4290]1 * Idem Christus palam est rediturus ut judicet vivos et mortuos, etc., juxta Symbolum Apostolorum.: [4291]1 * Idem Christus palam est rediturus, ut judicet vivos et mortuos, etc., juxta Symbolum Apostolorum.: [4292]1 * Idem descendit ad inferos, et vere resurrexit tertia die, deinde ascendit ad coelos, ut sedeat ad dexteram Patris, et perpetuo regnet et dominetur omnibus creaturis, sanctificet credentes in ipsum, misso in corda eorum Spiritu Sancto, qui regat, consoletur ac vivificet eos, ac defendat adversus diabolum et vim peccati.: [4293]1 * Illorum etiam videri debet scrupulosa superstitio, qui Dei gratiam et Spiritum Sanctum tantopere cum sacramentorum elementis colligant, ut plane affirment, nullum Christianorum infantem salutem esse consecuturum, qui prius morte fuerit occupatus, quam ad Baptismum adduci potuerit; quod longe secus habere judicamus.: [4294]1 * Illud Symbolum olim, teste Honorio, quotidie est decantatum, jam vero diebus Dominicis in totius coetus frequentia recitatur, ut sanctæ fidei confessio ea die apertius celebretur: [4295]1 * In oecumenico hoc Concilio ea omnia accuratissime examine sunt perpendenda ac statuenda, quæ hisce præsertim asperrimis temporibus majorem Dei gloriam, et fidei integritatem, divinique cultus decorem, sempiternamque hominum salutem, et utriusque Cleri disciplinam ejusque salutarem solidamque culturam, atque ecclesiasticarum legum observantiam, morumque emendationem, et christianam juventutis institutionem, et communem omnium pacem et concordiam in primis respiciunt. Atque etiam intentissimo studio curandum est, ut, Deo bene juvante, omnia ab Ecclesia et civili societate amoveantur mala, ut miseri errantes ad rectum veritatis, justitiæ salutisque tramitem reducantur, ut vitiis erroribusque eliminatis, augusta nostra religio ejusque salutifera doctrina ubique terrarum reviviscat, et quotidie magis propagetur et dominetur, atque ita pietas, honestas, probitas, justitia, caritas omnesque Christianæ virtutes cum maxima humanæ societatis utilitate vigeant et efflorescant.: [4296]1 * In autographo Whitakeri verba erant, "in iis qui semel ejus participes fuerunt;" pro quibus a Lambethanis substituta sunt: [4297]1 * In necessariis unitas, in dubiis libertas, in omnibus caritas: [4298]1 * In necessariis unitas, in dubiis libertas, in omnibus caritas.: [4299]1 * In sacrosancta beati Petri, principis apostolorum, cathedra,: [4300]1 * In specie autem Hebraicus Veteris Testamenti Codex, quem ex traditione Ecclesiæ Judaicæ, cui olim Oracula Dei commissa sunt, accepimus hodieque retinemus, tum quoad : [4301]1 * In tantum mihi fides necessaria est, cum de cæteris peccatis Deum judicem habeam, ut propter solum peccatum quod in fidem committitur, possim ab Ecclesia judicari.: [4302]1 * In vanum, Domine, præcipis, si tu ipse non das, quod præcipis.: [4303]1 * Incepit hæc secta circa annum ab incarnatione Domini : [4304]1 * Incertum est utrum doctior an melior.': [4305]1 * Inde adeo naturale tiberum arbitrium, ratione corruptarum virium et naturæ suæ depravatæ, duntaxat ad ea, quæ Deo displicent et adversantur, activum et efficax est.: [4306]1 * Indistantia, nuda adessentia ad creaturas, præsentia simplex.: [4307]1 * Infantes non baptizati : [4308]1 * Inimicitias ponam inter te et mulierem, et semen tuum et semen illius: [4309]1 * Injunctum noblis: [4310]1 * Institui possunt nationales Ecclesiæ ab auctoritate Romani Pontificis subductæ planeque divisæ.: [4311]1 * Interdicere Christianis lectionem sacræ Scripturæ, præsertim Evangelii, est interdicere usum luminis filiis lucis et facere, ut patiantur speciem quamdam excommunicationis.: [4312]1 * Irenæi, Tertulliani, Augustini, Vincentii Lirinensis exempla secutus, fidei Catholicæ probationes ex traditione potius quam ex Scripturarum interpretatione quærendas duxi; quæ interpretatio, juxta Tertullianum magis apta est ad veritatem obumbitandum quam demonstrandum.: [4313]1 * Ita Deus gloriam suam illustrare constituit, ut decreverit, primo quidem hominem integrum creare. : [4314]1 * Ita nunc obruor curis ac negotiis, mi Calvine! ut nihil possim scribere. Hinc hostes, illinc falsi fratres nos adoriuntur, ut non sit quies ulla, sed et pios multos habemus, sit Deo gratia! qui nobis sunt et adiumento et consolationi.: [4315]1 * Ita, Domine; omnia possibilia sunt ei, cui omnia possibilia facis, eadem operando in illo.: [4316]1 * Item definimus, sanctam apostolicam sedem et Romanum Pontificem in universum orbem tenere primatum, et ipsum Pontificem Romanum successorem esse beati Petri principis Apostolorum, et verum Christi vicarium, totiusque ecclesiæ caput et omnium Christianorum patrem et doctorem existere.: [4317]1 * Item descendit ad inferos, et vere resurrexit tertia die, deinde ascendit ad coelos, ut sedeat ad dexteram Patris et perpetuo regnet et dominetur omnibus creaturis, sanctificet credentes in ipsum, misso in corde eorum Spiritu Sancto, qui regat, consoletur, ac vivificet eos, ac defendat adversus diabolum et vim peccati.: [4318]1 * Item docemus, quod Verbum,: [4319]1 * Item docent, quod homines non possint justificari coram Deo: [4320]1 * Item docent, quod una Sancta Ecclesia pepetuo mansura sit. Est: [4321]1 * Item, docent, quod Verbum,: [4322]1 * Iterum quæro, unde factum est ut tot gentes una cum liberis eorum infantibus æternæ morti involveret lapsus Adæ absque remedio, nisi quia Deo ita visum est? Hic obmutescere oportet tam dicaces alioqui linguas. Decretum quidem horribile, fateor; infitiari tamen nemo poterit quin præsciverit Deus, quem exitum esset habiturus homo, antequam ipsum conderet, et ideo præsciverit, quia decreto suo sic ordinarat. In præscientiam Dei si quis hic invehatur, temere et inconsulte impingit. Quid enim, quæso, est cur reus agatur coelestis judex quia non ignoraverit quod futurum erat? In prædestinationem competit, si quid est vel justæ vel speciosæ querimoniæ. Nec absurdum videri debet quod dico, Deum non modo primi hominis casum, et in eo posterorum ruinam prævidisse, sed arbitrio quoque suo dispensasse. Ut enim ad ejus sapientiam pertinet, omnium quæ futura sunt esse præscium, sic ad potentiam, omnia manu sua regere ac moderari.: [4323]1 * Jesu Christi gratia, principium efficax boni cujuscunque generis, necessaria est ad omne opus bonum; absque illa non solum nihil fit, sed nec fieri potest.: [4324]1 * Jesus Christus est mythica fictio.: [4325]1 * Jonæ et Eislebio mandatas est catechismus puerorum parandus: [4326]1 * Judæ proditio: [4327]1 * Juramus etiam, donec una gutta sanguinis in corpore nostro exstiterit, doctrinam maledictam illam evangelicam nos omnimodo, clam et aperte, violenter et fraudulenter, verbo et facto persecuturos, ense quoque non excluso: [4328]1 * Justificamur ut nova et spirituali vita vivamus. . . . Ipsius opus sumus, conditi ad bona opera: [4329]1 * Lapsus est enim primus homo, quia Dominus ita expedire censuerat; cur censuerit, nos latet. Certum tamen est non aliter censuisse, nisi quia videbat, nominis sui gloriam inde merito illustrari. Unde mentionem gloriæ Dei audis, illic justitiam cogita. Justum enim esse oportet quod laudem meretur. Cadit igitur homo, Dei providentia sic ordinante, sed suo vitio cadit. . . . Propria ergo malitia, quam acceptrat a Domino puram naturam corrupit; sua ruina totam posteritatem in exitium secum attraxit.: [4330]1 * Lectio sacræ Scripturæ est pro omnibus.: [4331]1 * Lexicon geographicum: [4332]1 * Libere enim dicam: Zwinglium, postquam Marpurgi mihi visus et auditus est, virum optimum esse judicavi, sicut et OEcolampadium.: [4333]1 * Liberum arbitrium esse in homine facultatem applicandi se ad gratiam: [4334]1 * Liberum cuique homini est eam amplecti ac profiteri religionem, quam rationis lumine quis ductus veram putaverit.: [4335]1 * Limbus Infantum: [4336]1 * Limbus Patrum: [4337]1 * Lutherus nostra sic fuit interpretatus, quasi ipsius sententiæ sint consentanea, sua quidem ille culpa, non nostra.: [4338]1 * Majestatem divinam tempore carnis suæ in hoc seculo dissimulavit seu ea sese: [4339]1 * Mandavimus iis, qui concionandi apud nos munere fungebantur, ut nihil aliud quam quæ sacris literis aut continentur, aut certe nituntur, e suggestu docerent. Videbatur namque nobis haud indignum, eo in illo tanto discrimine confugere, quo confugerunt olim et semper, non solum sanctissimi Patres, Episcopi, et Principes, sed quilibet etiam privati, nempe ad authoritatem Scripturæ arcanæ. Ad quam nobiliores Thessalonicensium auditum Christi Evangelium explorasse, divus Lucas cum laude illorum memorat, in qua Paulus summo studio versari suum Timotheum voluit, sine cuius authoritate, nulli Pontifices suis decretis obedientiam, nulli patres suis scriptis fidem, nulli denique Principes suis legibus authoritatem unquam postularunt, ex qua demum ducendas sacras conciones, et magnum Sacri Imperii concilium Nurembergæ, anno Christi M.D.XXIII. celebratum sancivit. Si enim verum divus Paulus testatus est, per divinam Scripturam hominem Dei penitus absolvi, atque ad omne opus bonum instrui, nihil poterit is veritatis Christianæ, nihil doctrinæ salutaris desiderare, Scripturam qui consulere religiose studeat.: [4340]1 * Maria ex Adam mortua propter peccatum, et caro Domini ex Maria mortua propter delenda peccata: [4341]1 * Mater Dei : [4342]1 * Meam sententiam noli nunc requirere, fui enim nuncius aliæ,: [4343]1 * Methodus et principia, quibus antiqui Doctores scholastici theologiam excoluerunt, temporum nostrorum necessitatibus scientiarumque progressui minime congruunt.: [4344]1 * Missale Romanum: [4345]1 * Mittitur tibi Apologia nostra, quanquam verius Confessio est.: [4346]1 * Nam communicationem idiomatum ex Scripturis petitam et ab universa vetustate in explicandis componendisque Scripturarum locis in speciem pugnantibus usurpatam, religiose et reverenter recipimus et usurpamus.: [4347]1 * Nam corpus: [4348]1 * Nam hoc scito, post unicæ scripturæ sacratissimam cognitionem, nullos unquam ex omni memoria temporum scriptores extitisse, quos memorabili viro Joanni Calvino tibique præferamus.: [4349]1 * Nec Deus est nec religio, ubi non est charitas.: [4350]1 * Nec non et Honorium : [4351]1 * Nec providet quod est Romæ ecclesia Jerusalem dicta, id est, visio pacis; quia quicunque illuc confugerit, cuiuscunque criminis obnoxius, subsidium invenit: [4352]1 * Nec vero Augustanam Confessionem repudio, cui pridem volens ac libens subscript, sicut eam auctor ipse interpretatus est: [4353]1 * Nec veteris nec novi Testamenti hominibus contingat æterna salus propter meritum operum Legis, sed tantum propter meritum Domini nostri Jesu Christi, per fidem. : [4354]1 * Nemo potest esse mediator sui ipsius.: [4355]1 * Neque mihi dubium est, quin a prima statim ecclesiæ origine, adeoque ab ipso Apostolorum seculo instar publicæ et omnium calculis receptæ confessionis obtinuerit: [4356]1 * Nihil de fide, nihil de amore Dei, nihil de remissione peccatorum, nihil de gratia, nihil de justificatione, nihil de veris operibus disserunt; aut si certe disserunt, omnia calumniantur, omnia labefactant, omnia suis legibus, hoc est sophisticis coërcent. Vos rogo, quotquot hic adestis, ut has hæreses, has in Deum contumelias numquam æquo animo feratis.: [4357]1 * Nihil habet rationem sacramenti extra usum, seu actionem divinitus institutam: [4358]1 * Nihil spatiosius Ecclesia Dei; quia omnes electi et justi omnium seculorum illam componunt: [4359]1 * Non Placet: [4360]1 * Non alia est Lutheri hæresis atque Calvini, quamquam nonnihil videtur interesse: [4361]1 * Non dicit: [4362]1 * Non difficile, sed periculosum est respondere. . . . In hac controversia optimum esset r: [4363]1 * Non dubitabam quin Apologia nostra videretur futura lenior, quam mereatur improbitas adversarioram.: [4364]1 * Non errat illa, quamdiu innititur petræ Christo et fundamento Prophetarum et Apostolorum. Nec mirum, si erret, quoties deserit illum, qui solus est veritas.: [4365]1 * Non est autem sentiendum, quod iis bonis operibus, quæ per nos facimus, in judicio Dei, ubi agitur de expiatione peccatorum, et placatione divinæ iræ, ac merito æternæ salutis, confidendem sit. Omnia enim bona opera, quæ nos facimus, sunt imperfecta, nec possunt severitatem divini judicii ferre.: [4366]1 * Non transscribimus diabolo Mariam conditione nascendi, sed ideo quia ipsa conditio solvitur gratia renascendi,: [4367]1 * Nosque, sacro approbante Concilio, illa: [4368]1 * Nota ecclesiæ Christianæ est, quod sit catholica, comprehendens et omnes angelos coeli, et omnes electos et justos terræ et omnium sæculorum.: [4369]1 * Notum est Sanctitati Vestræ: [4370]1 * Nulla falsa doctrina est, quæ non aliquid veri permisceat.: [4371]1 * Nunc autem, mutata dicendi forma: [4372]1 * Nunc dimittis.: [4373]1 * O Luthere, quam paucos tuæ præstantiæ imitatores, quam multas vero sanctæ: tuæ jactantiæ simias reliquisti!: [4374]1 * O Philippe Melanchthon! Te enim appello, qui apud Deum cum Christo vivis, nosque illic expectas, donec tecum in beatam quietem colligamur. Dixisti centies, quum fessus laboribus et molestiis oppressus caput familiariter in sinum meum deponeres: Utinam, utinam moriar in hoc sinu. Ego vero millies postea optavi nobis contingere, ut simul essemus. Certe animosior fuisses ad obeunda certamina, et ad spernendam invidiam, falsasque criminationes pro nihilo ducendas fortior. Hoc quoque modo cohibita fuisset multorum improbitas, quibus ex tua mollitie, quam vocabant, crevit insultandi audacia.: [4375]1 * O Philippe, o inquam Philippe noster, redi per immortalem Christum ad pristinum candorem, ad pristinam tuam sinceritatem! non languefacito ista tua formidine, pusillanimitate et inepta moderatione nostrorum animos tantopere! Non aperito hac ratione ad Papatus recurrentem impietatem ac Idolomanias fenestram ac januam! Non sis tantorum in Ecclesia offendiculorum autor! Ne sinas tua tam egregia scripta, dicta, facta, quibus mirifice de Ecclesia hactenus meritus es, isto condonationis, moderationis, novationis nævo ad eum modum deformari! Cogita, quantum animi ista nostra carnis ac rationis consilia et adversariis addant et nostris adimant.! Perpende, quam placari etiam istis condonationibus adversarii nostri non queant, qui totius Papatus doctrinam et omnes ex cequo impios cultus reposcunt et ex nostra levitate spem concipiunt se hac in re facile voti compotes futuros. Detestatur Dominus apud Jeremiam eos, qui manus pessimormn confortant, ut non convertatur unusquisque a malitia sua. Cur igitur in tam ardua causa non tales nos gerimus ut hujusmodi detestatio competere in nos haud possit? qua perversitate arundo huc illuc ventis agitata dici quam Johannis constantiam imitari malumus! . . . Proinde Te, o noster Philippe, iterum atque iterum per ilium ipsum Christum redemptorem nostrum et brevi futurum judicem rogamus, ut professionis tuæ memor talem te cum reliquis Vitebergensibus jam geras, qualem Te ab initio hujus causæ ad Electoris captivitatem usque gessisti, hoc est, ut ea sentias, dicas, scribas, agas, quæ Philippum, Christianum Doctorem decent, non aulicum Philosophum.: [4376]1 * Obedientia nostra, hoc est, justitia bonæ conscientiæ seu operum, quæ Deus nobis præcipit, necessario sequi debet reconciliationem. . . . Si vis in vitam ingredi, serva mandata: [4377]1 * Obiit auriga et currus Israel, qui rexit ecclesiam in hac ultima senecta mundi,: [4378]1 * Obscuritas sancti verbi Dei non est laicis ratio dispensandi se ipsos ab ejus lectione.: [4379]1 * Omnes Christianos etiam atque etiam hortamur et obsecramus, ut ad unicum Christi ovile redire festinent.: [4380]1 * Omnes, omnes illum damnamus! damnamus!: [4381]1 * Omnes, quos Deus vult salvare per Christum, salvantur infallibiliter.: [4382]1 * Omnia necessario evenire Scripturæ docent. . . . Nec in externis nec in internis operibus ulla est libertas, sed eveniunt omnia juxta destinationem divinam. . . . Tollit omnem libertatem voluntatis nostræ prædestinatio divina.: [4383]1 * Opera sequuntur justificatam, non præcedunt justificandum.: [4384]1 * Oratio impiorum est novum peccatum; et quod Deus illis concedit, est novum in eos judicium.: [4385]1 * Parvulos non baptizatos in damnatione omnium lenissima futuros: [4386]1 * Pati potius in pace excommunicationem et anathema injustum, quam prodere veritatem, est imitari sanctum Paulum; tantum abest, ut sit erigere se contra auctoritatem aut scindere unitatem.: [4387]1 * Peccator non est liber, nisi ad malum, sine gratia Liberatoris.: [4388]1 * Peccatum originale non proprie peccatum est, non enim est facinus contra legem. Morbus igitur est proprie et conditio.: [4389]1 * Per decem minimum annos prandio abstinuit, ut nullum omnino cibum extra statam coenæ horam sumeret.: [4390]1 * Per humanitatem devenit in nos divinitas.: [4391]1 * Per verbum et sacramenta tamquam per instrumenta donatur Spiritus Sanctus, qui fidem efficit, : [4392]1 * Pertractus sum ad aularum deliberationes insidiosas. Quare sicubi vel lapsus sum, vel languidius aliquid egi, peto a Deo et ab Ecclesia veniam, et judiciis Ecclesiæ obtemperabo.: [4393]1 * Pestis eram vivus, moriens tua mors ero, Papa.: [4394]1 * Petri Privilegium.: [4395]1 * Pia et unanimi con ensu repetita Confessio Fidei et Doctrinæ Electorum, Principum et Ordinum Imperii, atque eorundem Theologorum, qui Augustanam Confessionem amplectuntur et nomina sua huic libro subscripserunt. Cui ex Sacra Scriptura, unica illa veritatis norma et regula quorundam Articulorum, qui post Doctoris Martini Lutheri felicem ex hac vita exitum, in controversiam venerunt, solida accessit Declaratio: [4396]1 * Pius episcopus, servus servorum Dei, sacro approbante Concilio, ad perpetuam rei memoriam.: [4397]1 * Placet: [4398]1 * Placet juxta modum: [4399]1 * Pontificale Romanum: [4400]1 * Postquam numquam intermisimus in humilitate et jejunio privatas nostras et publicas Ecclesiæ preces Deo Patri per Filium ejus offerre, ut Spiritus Sancti virtute mentem nostram dirigere et confirmare dignaretur, implorato universæ coelestis curiæ præsidio, et advocato cum genitibus Paraclito Spiritu, eoque sic aspirante, ad honorem Sanctæ et Individuæ Trinitatis, ad decus et ornamentum Virginis Deiparæ, ad exaltationem fidei catholicæ et christianæ religionis augmentum, auctoritate Domini nostri Jesu Christi, beatorum Apostolorum Petri et Pauli, ac nostra declaramus, pronuntiamus et definimus, doctrinam, quæ tenet: [4401]1 * Postremo, hanc nostrum Confessionem judicio : [4402]1 * Prædicatio legis ad pænitentiam.: [4403]1 * Præscientiam : [4404]1 * Præsentia hæc assumtæ naturæ in Christo non est naturalis, vel essentialis, sed voluntaria et liberrima, dependens a voluntate et potentia Filii Dei, h. e. ubi se hmnana natura adesse velle certo verbo tradidit, promisit et asseveravit.: [4405]1 * Præter apostolicas post Christi tempora chartas, Huic peperere libro sæcula nulla parem.: [4406]1 * Præter superiorem manducationem spiritualem est et sacramentalis manducatio corporis Domini, qua fidelis non tantum spiritualiter et interne participat vero corpore et sanguine Domini, sed foris etiam accedendo ad mensam Domini accipit visibile corporis et sanguinis Domini sacramentum.: [4407]1 * Præterea sedulo docemus, Deum non promiscue vim suam exserere in omnibus qui sacramenta recipiunt: sed tantum in electis. Nam quemadmodum non alios in fidem illuminat, quam quos præordinavit ad vitam, ita arcana Spiritus sui virtute efficit, ut percipiant electi quod offerunt sacramenta.: [4408]1 * Præterea singula verba in ista Christi ad Petrum allocutione de Petri successoribus intelligi nequeunt, quin aliquid maxime absurdi exinde sequi videretur.: [4409]1 * Præterea verbo: [4410]1 * Prima gratia, quam Deus concedit peccatori, est peccatorum remissio.: [4411]1 * Pro solis electis ex decretorio Patris consilio propriaque intentione diram mortem oppetiit: [4412]1 * Profitentur dicti Reformati Augustanam Confessionem augustissimo Imp. Carolo V. anno: [4413]1 * Proprium Missarum de Sanctis: [4414]1 * Proprium Missarum de Tempore,: [4415]1 * Proprium Sanctorum,: [4416]1 * Proprium de Tempore,: [4417]1 * Protestantismus non aliud est quam diversa veræ ejusdem christianæ religionis forma, in qua æque ac in Ecclesia catholica Deo placere datum est.: [4418]1 * Protestor.: [4419]1 * Psalterium,: [4420]1 * Quæ igitur primum Christiani homines tenere debent, illa sunt, quæ fidei duces, doctoresque sancti Apostoli, divino Spiritu afflati, duodecim Symboli articulis distinxerunt. Nam, cum mandatum a Domino accepissent, ut pro ipso legatione fungentes, in universum mundum proficiscerentur, atque omni creaturæ Evangelium prædicarent: Christianæ fidei formulam componendam censuerunt, ut scilicet id omnes sentirent ac dicerent, neque ulla essent inter eos schismata: [4421]1 * Quando Deus vult animam salvam facere, et eam tangit interiori gratiæ suæ manu, nulla voluntas humana ei resistit.: [4422]1 * Quando surgitis, quando vos ad somnum collocatis, reddite Symbolum vestrum; reddite Domino. . . . Ne dicatis, Dixi heri, dixi hodie, quotidie dico, teneo illud bene. Commemora fidem tuam: inspice te. Sit tanquam speculum tibi Symbolum tuum. Ibi te vide si credis omnia quæ te credere confiteris, et gaude quotidie in fide tua.: [4423]1 * Quandoquidem omnia, quæ eveniunt, necessario juxta divinam prædestinationem eveniunt, nulla est voluntatis nostræ libertas.: [4424]1 * Quemadmodum substantia solis producit radios, et a sole et radiis procedit lumen: ita Pater generat Filium seu Verbum ejus, et: [4425]1 * Qui : [4426]1 * Qui Millenariorum fabulam revocare conantur, sacris literis adversantur, et in Judaica deliramenta sese præcipitant: [4427]1 * Qui ecclesiam non habet matrem, Deum non habet patrem,: [4428]1 * Qui foris vera fide sacramentum percipit, idem ille non signum duntaxat percipit, sed re ipsa quoque, ut diximus, fruitur.: [4429]1 * Qui non ducit vitam dignam filio Dei et membro Christi, cessat interius habere Deum pro Patre et Christum pro capite.: [4430]1 * Quia pravis hæreticorum assertionibus fomentum impendit.: [4431]1 * Quicunque extra Christianitatem: [4432]1 * Quicunque vult salvus esse: [4433]1 * Quinisexta: [4434]1 * Quo vero facilius Deus Nostris, Vestrisque, et omnium fidelium precibus, votisque annuat, cum omni fiducia deprecatricem apud Eum adhibeamus Immaculatam Sanctissimamque Deiparam Virginem Mariam, quæ cunctas hereses interemit in universo mundo, quæque omnium nostrum amantissima Mater: [4435]1 * Quod Christi corpus,: [4436]1 * Quod autem nonnulli affirmant homini post lapsum tantam animi integritatem relictam, ut possit sese, naturalibus suis viribus et bonis operibus, ad fidem et invocationem Dei convertere ac præparare, haud obscure pugnat cum Apostolica doctrina, et cum vero Ecclesiæ Catholicæ consensu.: [4437]1 * Quod genus hoc pugnæ est? ubi victus gaudet uterque,: [4438]1 * Quod hæc Ecclesia habeat jus interpretandæ Scripturæ.: [4439]1 * Quod hæc Ecclesia habeat jus judicandi de omnibus doctrinis, juxta illud, Probate spiritus, num ex Deo sint.: [4440]1 * Quod in proximis literis hortaris, ut reprimam ineruditos clamores illorum, qui renovant certamen : [4441]1 * Ratio Disciplinæ: [4442]1 * Regula interpetrandi Scripturas nobis imposita, hæc est: eas contra unanimem Patrum consensum non interpetrari. Si unquam detur consensus iste unanimis dubitari possit. Eo tamen deficiente, regula ista videtur nobis legem imponere majorem, qui ad unanimitatem accedere videretur, patrum numerum, in suis Scripturæ interpretationibus sequendi.: [4443]1 * Regula quidem fidei una omnino est, sola immobolis et irreformabilis: [4444]1 * Reple me, Deus, odio hoereticorum.: [4445]1 * Reverendissimi DD. Archiepiscopi: [4446]1 * Reverendissimi DD. Episcopi: [4447]1 * Reverendissimi DD. Primates: [4448]1 * Reverendissimi Domini Patriarchæ: [4449]1 * Reverendissimi Patres, placentne vobis Decreta et Canones qui in hac Constitutione continentur?: [4450]1 * Rituale Romanum: [4451]1 * Roma locuta est, causa finita est.: [4452]1 * Romani pontifices et concilia oecumenica a limitibus suæ potestatis recesserunt, jura principum usurparunt, atque etiam in rebus fidei et morum definiendis errarunt.: [4453]1 * Romanus Pontifex potest ac debet cum progressu, cum liberalismo et cum recenti civilitate sese reconciliare et componere.: [4454]1 * Sacram Scripturam vocamus eos Canonicos libros veteris et novi Testamenti, de quorum authoritate in Ecclesia nunquam dubitatum est.: [4455]1 * Sacramenta: [4456]1 * Sacramenta neque inanes esse figuras neque externa tantum pietatis insignia, sed promissionum Dei sigilla, testimonia spiritualis gratiæ ad fidem fovendam et confirmandam, item organa esse quibus efficaciter agit Deus in suis electis, ideoque, licet a rebus signatis distincta sint signa, non tamen disjungi ac separari,: [4457]1 * Sacrosancta Tridentina Synodas, in Spiritu Sancto legitime congregata . . . declarat.: [4458]1 * Saltem bene sperandum est de æterna illorum omnium salute, qui in vera Christi Ecclesia nequaquam versantur.: [4459]1 * Salvum enim utrinque per Dei gratiam stat fundamentum fidei. . . . Salva unitas corporis mystici et Sprititus. . . . Salvum denique apud nos semper tenerrimæ caritatis vinculum,: [4460]1 * Sanctum catholicam et apostolicam Romanam ecclesiam omnium ecclesiarum matrem et magistram agnosco, Romanoque Pontifici, beati Petri Apostolorum principis successori ac Jesu Christi vicario, veram obedientiam spondeo ac juro.: [4461]1 * Satan adhuc vivit, et bene sensit Apologiam vestram Leisetreterin: [4462]1 * Schismatici contra episcopos non sunt audiendi: [4463]1 * Scias, amplius decennio nullum diem, nullam noctem abiisse, quin hac de re cogitarim.: [4464]1 * Scotorum apostolum.: [4465]1 * Scripsi: [4466]1 * Scripsit Catechismum Gallice et Latine, ab illo priore minime discrepantem, sed multo auctiorem, et in quæstiones ac responsiones distributum: quem merito nobis liceat admirandum quoddam opus vocare, tantopere plurimis etiam exteris populis probatum, ut non modo vernaculis plurimis linguis, utpote Germanica, Anglica, Scotica, Belgica, Hispanica, sed etiam Hebraice ab Immanuele Tremellio Judæo Christiano, et Græce ab Henrico Stephano legatur elegantissime conversus.: [4467]1 * Sed ego in tota Apologia fugi illam longam et inexplicabilem disputationem de prædestinatione. Ubique sic loquor, quasi prædestinatio sequatur nostram fidem et opera.: [4468]1 * Semen verbi, quod manus Dei irrigat, semper affert fructum suum.: [4469]1 * Semipelagianum est dicere, Christum pro omnibus omnino mortuum esse aut sanguinem fudisse.: [4470]1 * Sequitur Falsa et Erronea Doctrina Calvinistarum.: [4471]1 * Sergio hæretico anathema, Cyro hæretico anathema, Honorio hæretico anathema.: [4472]1 * Sessio V.: 'Declarat S. Synodus, non esse suæ intentionis, comprehendere in hoc decreto, ubi de peccato originali agitur, beatam et immaculatam Virginem Mariam, Dei genitricem; sed observandas esse constitutiones felicis recordationis Sixti Papæ IV. sub poenis in eis constitutionibus contentis, quas innovat: [4473]1 * Si Lutherum virum maximum, si Zwinglium civem Christianum nulli secundum, si Melanthonem præceptorem doctissimum merito appellaris, Calvinum jure vocaris : [4474]1 * Si Lyra non lyrasset, Lutherus non saltasset.: [4475]1 * Si enim corpus Christi ubique est, erit etiam ante usum in vane.: [4476]1 * Si igitur ante conceptum sui sanctificari minime potuit, quoniam non erat; sed nec in ipso quidem conceptu, propter peccatum quod inerat: restat ut post conceptum in utero jam existens sanctificationem accepisse credatur, quæ excluso peccato sanctam fecerit nativitatem, non tamen et conceptionem: [4477]1 * Si mihi concedatis, ut in alia loco vivam, respondebo illis indoctis sycophantis et vere et graviter, et dicam utilia ecclesiæ.: [4478]1 * Si non jurabis non regnabis: [4479]1 * Si nos servaremus : [4480]1 * Si posterior non fuisset, prior non stetisset.: [4481]1 * Si quid in hoc confessione desiderabitur, parati sumus latiorem informationem, Deo volente, juxta Scripturas exhibere.: [4482]1 * Si quid vero, in hisce Doctrinæ Christianæ capitibus, dubitationis aut controversiæ de genuino eorum sensu exoriatur, profitemur porro, nos amplecti ceu interpretationem Scripturarum certam et indubitatam, Symbolum Nicænum et Constantinopolitanum, iisdem plane verbis, quibus in Synodi Tridentinæ Sessione tertia, tanquam Principium illud, in quo omnes, qui fidem Christi profitentur, necessario conveniunt, et Fundamentum firmum et unicum, contra quod portæ inferorum nunquam prævalebunt, proponitur.: [4483]1 * Si quis autem huic Nostræ definitioni contradicere, quod Deus avertat, præsumpserit; anathema sit.: [4484]1 * Si vel unicus ejusmodi error deprehenderetur, appareret omnes adductas probationes in nihilum redactum iri.: [4485]1 * Sicut erravit Ecclesia Hierosolymitana, Alexandrina et Antiochena: ita et erravit Ecclesia Romana, non solum quoad agenda et cæremoniarum ritus, verum in his etiam quæ credenda sunt.: [4486]1 * Sine gratia nihil amare possumus, nisi ad nostram condemnationem.: [4487]1 * Solus : [4488]1 * Somni pene nullius,: [4489]1 * Spiritum Sanctum, paracletum, sanctificatorem fidei eorum qui credunt in Patrem et Filium et Spiritum Sanctum.: [4490]1 * Spiritus Sanctus a Patre : [4491]1 * Spiritus Sanctus, a Patre et Filio procedens, ejusdem est cum Patre et Filio essentiæ, majestatis, et gloriæ, verus ac æternus Deus.: [4492]1 * Spiritus sui virtute Christus locorum distantiam superat ad vitam nobis e sua carne inspirandam: [4493]1 * Statura fuit mediocri, colore subpallido et nigricante, oculis ad mortem usque limpidis, quique ingenii sagacitatem testarentur: cultu corporis neque culto neque sordido, sed qui singularem modestiam deceret: victu sic temperato, ut a sordibus et ab omni luxu longissime abesset: cibi parcissimi, ut qui multos annos semel quotidie cibum sumpserit, vintriculi imbecillitatem causatus: somni pæne nullius: memoriæ incredibilis, ut quos semel aspexisset multis post annis statim agnosceret, et inter dictandum sæpe aliquot horas interturbatus statim ad dictata nullo commonefaciente rediret, et eorum, quæ ipsum nosse muneris sui causa interesset, quantumvis multiplicibus et infinitis negotiis oppressus, nunquam tamen oblivisceretur. Judicii, quibuscunque de rebus consuleretur, tam puri et exacti, ut pæne vaticinari sæpe sit visus, nec aberasse meminerim, qui consilium ipsius esset sequutus. Facundiæ contemptor et verborum parcus, sed minime ineptus scriptor, et quo nullus ad hunc diem theologus (absit verbo invidia) purius, gravius, judiciosius denique scripsit, quum tamen tam multa scripserit, quam nemo vel nostra vel patrum memoria.: [4494]1 * Subscripsimus omnes, qui in hoc coetu interfuimus, et hujus Academiæ sigillo publico obsignavimus.: [4495]1 * Sufficit nobis ea duntaxat discere quæ ipse verbo suo nos docet, neque hos fines transilire fas esse ducimus.: [4496]1 * Summo igitur gauaio,: [4497]1 * Symbolum Græce et indicium dici potest et collatio, hoc est, quod plures in unum conferunt: [4498]1 * Symbolum fidei et spei nostræ, quod ab apostolis traditum, non scribitur in charta et atramento, sed in tabulis cordis carnalibus: [4499]1 * Tantum propter: [4500]1 * Tantum propter meritum Domini ac Servatoris nostri Jesu Christi, per fidem, non propter opera et merita nostra, justi coram Deo reputamur.: [4501]1 * Tempus deplorabile, quo creditur honorari Deus persequendo veritatem ejusque discipulos! . . . Frequenter credimus sacrificare Deo impium, et sacrificamus diabolo Dei servum.: [4502]1 * Timeo Danaos et dona ferentes.: [4503]1 * Tota antiquitas declarans hanc propositionem: Christus est ubique, sic declarat: Christus est ubique: [4504]1 * Tota pulchra es, amica mea, et macula non est in te.: [4505]1 * Totum scholarum publicarum regimen, in quibus juventus christianæ alicujus Reipublicæ instituitur, episcopalibus dumtaxat seminariis aliqua ratione exceptis, potest ac debet attribui auctoritati civili,: [4506]1 * Trahit Deus hominem, : [4507]1 * Tunc edita est a Calvino Christianæ doctrinæ quædam veluti formula, vixdum emergenti e papatus sordibus Genevensi Ecclesiæ accommodata. Addidit etiam Catechismum,: [4508]1 * Ubicunque est Deitas, ibi etiam est humanitas Christi.: [4509]1 * Una fides, unum Baptisma, unus Deus et Pater omnium, etc.: [4510]1 * Unanimi quoque . . . consensu placuit, ut quicquid publica hæc transactio, in eaque decisio gravaminum ceteris Calholicis, et: [4511]1 * Unde Augustinus et alii dicunt: Christi corpus est in certo loco. . . Cavendum est, ne ita astruamus divinitatem hominis Christi, ut veritatem corporis auferamus.: [4512]1 * Unde enim scimus quid ei: [4513]1 * Unus est vivus et verus Deus æternus, incorporeus impartibilis,: [4514]1 * Ut citius imbibant venenum: [4515]1 * Ut extra arcam Noë non erat ulla salus, pereunte mundo in diluvio, ita credimus, extra Christum, qui se electis in Ecclesia fruendum proebet, nullam esse salutem certam: et proinde docemus, vivere volentes non oportere separari a vera Christi Ecclesia.: [4516]1 * Utile et necessarum est omni tempore, omni loco, et omni personarum generi, studere el cognoscere spiritum, pietatem et mysteria sacræ Scripturæ.: [4517]1 * V. Nisi quis renatus fuerit ex aqua et Spiritu, non potest introire in regnum coelorum. Casus tamen necessitatis hoc ipso non intenditur.: [4518]1 * V. Quod Christus secundum Humanitatem absens regnet, sicut Rex Hispaniæ novas Insulas regit. : [4519]1 * V. Quod corpus et sanguis Christi non fide tantum spiritualiter, quod etiam extra Coenam fieri potest, sed cum pane et vino oraliter, modo tamen imperscrutabili et supernaturali, illic in Coena accipiantur, idque in pignus et certificationem resurrectionis nostrorum corporum ex mortuis.: [4520]1 * V. Quod sola fide, quæ in coelum se elevet, et non ore, accipiatur. : [4521]1 * V. Salutem non dependere a Baptismo, atque ideo Baptismum in causa necessitatis non permittendum esse in Ecclesia, sed in defectu ordinarii Ministri Ecclesiæ permittendum esse, ut infans sine Baptismo moriatur. : [4522]1 * VI. Christianorum infantes jam ante Baptismum esse sanctos, ab utero matris, imo adhuc in utero materno constitutes esse in foedere vitae æternæ cæteroqui Sacrum Baptisma ipsis conferri non posse. : [4523]1 * VI. Quicquid de carne nascitur, caro est, et natura sumus omnes filii iræ divinæ: quia ex semine peccaminoso sumus geniti, et in peccatis concipimur omnes.: [4524]1 * VI. Quod damnabilis idololatria sit, si fiducia et fides cordis in Christum non solum secundum divinam, sed etiam secundum humanam ipsius Naturam collocetar, et honor adorationis ad utramque dirigatur.: [4525]1 * VI. Quod oralis perceptio corporis et sanguinis Christi non solum fiat a dignis, verum etiam ab indignis, qui sine poenitentia et vera fide accedunt; eventu tamen diverso. A dignis enim percipitur ad salutem, ab indignis autem ad judicium.: [4526]1 * VI. Quod soli digni illud accipiant, indigni autem, qui talem fidem evolantem sursum in coelos non habent, nihil præter panem et vinum accipiant. : [4527]1 * Variata: [4528]1 * Verbum Dei verum hominem esse factum.: [4529]1 [4530]2 * Verius cogitatur Deus quam dicitur, verius est quam cogitatur: [4531]1 * Vi contractus mere civilis potest inter Christianos constare veri nominis matrimonium; falsumque est, aut contractum matrimonii inter Christianos semper esse sacramentum, aut nullum esse contractum, si sacramentum excludatur.: [4532]1 * Videtis,: [4533]1 * Vincite! Cedo; nihil pugno de ritibus illis, et maxime opto, ut dulcis sit ecclesiarum concordia. Fateor etiam hac in re a me peccatum esse, et a Deo veniam peto, quod non procul fugi insidiosas illas deliberationes. Sed illa quæ mihi falsa a te et a Gallo objiciuntur, refutabo.: [4534]1 * Virgo ipsa . . . est in iniquitatibus concepta, et in peccatis concepit eam mater ejus, et cum originali peccato nata est, quoniam et ipsa in Adam peccavit, in quo omnes peccaverunt.: [4535]1 * Virgo regia falso non eget honore, veris cumalata honorum titulis. . . . Non est hoc Virginem honorare sed honori detraher. . . . Præsumpta novitas mater temeritatis, soror superstitionis, filia levitatis.: [4536]1 * Vix quatuor responderunt negative quoad definitionem, et ex hic ipsis tres brevi mutarunt sententiam.: [4537]1 * Vocatio externa quæ per præconium Evangelicum fit, etiam vocantis Dei respectu, seria et sincera est. . . . Neque voluntas illa respectu eorum, qui vocationi non parent, inefficax est, quia semper Deus id, quod volens intendit, assequitur,: [4538]1 * Voluntas, quam gratia non prævenit, nihil habet luminis, nisi ad aberrandum, ardoris, nisi ad se præcipitandum, virium nisi ad se vulnerandum; est capax omnis mali et incapax ad omne bonum.: [4539]1 * Zwinglius misit huc confessionem impressam typis. Dicas simpliciter mente captum esse. De peccato originali, de usu sacramentorum veteres errores palam renovat. De ceremoniis loquitur valde helvetice, hoc est barbarissime, velle se omnes ceremonias esse abolitas. Suam causam de sacra coena vehementer urget. Episcopos omnes vult deletes esse.: [4540]1 * a macula peccati originalis.: [4541]1 * a rabie theologorum: [4542]1 * ab ante: [4543]1 * ab omni originalis culpæ labe: [4544]1 * ab omnibus: [4545]1 * accidentaliter: [4546]1 * ad libitum: [4547]1 * adminicula et media: [4548]1 * administrantur Sacramenta.: [4549]1 * admodum tolerabilis,: [4550]1 * adsint et distribuantur vescentibus in Cæna Domini: [4551]1 * alicubi: [4552]1 * alios vero in corrupta massa relinquere: [4553]1 * allotrio-episcopus: [4554]1 * alternatio s. reciprocatio, qua tam divina quam humana idiomata de concreto personæ sive de Christo, ab utraque natura denominato, prædicantur: [4555]1 * animam in primo instanti creationis atque infusionis in corpus fuisse speciali Dei gratia et privilegio, intuitu meritorum Christi, ejus Filii, humani generis Redemptoris, a macula peccati originalis præservatam immunem.: [4556]1 * antiquariorum coryphæus: [4557]1 * appropriatio, quando idiomata humana de concreto divinæ naturæ enuntiantur: [4558]1 * atque utpote Regina adstans a dextris Unigeniti Filii Sui, Domini Nostri Jesu Christi, in vestitu deaurato circumamicta varietate, nihil est quod ab Eo impetrare non valeat. Suffragia quoque petamus Beatissimi Petri Apostolorum Principis, et Coapostoli ejus Pauli, omniumque Sanctorum Coelitum, qui facti jam amici Dei pervenerunt ad coelestia regna, et coronati possident palmam, ac de sua immortalitate securi, de nostra sunt salute solliciti.: [4559]1 * auchematicum: [4560]1 * auxilium opemque adferunt fidei: [4561]1 * brutum fulmen: [4562]1 * calamitas: [4563]1 * calix: [4564]1 * capitulum: [4565]1 * carentia beatificæ visionis: [4566]1 * carentia justitiæ: [4567]1 * carentia justitiæ originalis: [4568]1 * carmen cantillando magis aptum, quam confessionis formula: [4569]1 * carnis resurrectionem in vitam æternam.: [4570]1 * catholica et generalia summæ auctoritatis symbola: [4571]1 * character hypostaticus: [4572]1 * cibus ventris sed mentis: [4573]1 * clauso utero.: [4574]1 * colloquium caritativum,: [4575]1 * colloquium caritativum, fraterna collatio: [4576]1 * communicatio idiomatum: [4577]1 [4578]2 [4579]3 [4580]4 [4581]5 [4582]6 [4583]7 [4584]8 [4585]9 [4586]10 * communicatio idiomatum,: [4587]1 * communio naturarum: [4588]1 * communio sanctorum: [4589]1 * communio sub utraque specie: [4590]1 * concio habenda at non habita,: [4591]1 * concretum: [4592]1 * conditio misera: [4593]1 * congregatio omnium hominum qui baptizati sunt: [4594]1 * congregatio omnium sanctorum et fidelium: [4595]1 * conjunctio: [4596]1 * consilia evangelica: [4597]1 * constitutio de beandis,: [4598]1 * consubstantialis : [4599]1 * consubstantialis,: [4600]1 * consummatio operis: [4601]1 * conversionem totius substantiæ: [4602]1 * coronatos centum et libellum a se conscriptum gallice in papatum, cuius censuram a Calvino exigit. . . . Accepit Calvinus a multis Angliæ proceribus multas literas plenas humanitatis. Omnes testantur se ejus ingenio et laboribus valde oblectari. Hortantur ut sæpe scribat. Protector scripsit nominatim.: [4603]1 * corporalis præsentia: [4604]1 * corpus: [4605]1 * creationis atque infusionis: [4606]1 * credentibus: [4607]1 * culpa originalis: [4608]1 * cum coram longe aliud mihi dicas, : [4609]1 * damnamus: [4610]1 * damnamus, reprobamus, cassamus, annullamus, vacuamus: [4611]1 * damnnabilis: [4612]1 * de missa: [4613]1 * de utraque specie: [4614]1 * decretum: [4615]1 * decretum absolution.: [4616]1 * decretum absolutum.: [4617]1 * decretum horribile: [4618]1 * decretum hypotheticum,: [4619]1 * deest illis gratia, qua possibilia fiant: [4620]1 * deliramenta de Stoico fato aut: [4621]1 * descensus: [4622]1 * dicit, an quod Joannes Apostolus: [4623]1 * dies Dominica: [4624]1 * diffusio humanæ naturæ: [4625]1 * diligenter recognita: [4626]1 * distractio membroram Christi: [4627]1 * distribuantur: [4628]1 [4629]2 * divinarum potentissima conciliatrix gratiarum.: [4630]1 * divinorum idiomatum, quando de persona verbi incarnati, ab humana natura denominata, idiomata divina ob unionem personalem enuntiantur: [4631]1 * docetur, et recte: [4632]1 * doctor mellifluus: [4633]1 * doctrina et veritas,: [4634]1 * dogma ecclesiasticum: [4635]1 * donum superadditum: [4636]1 * duæ operationes: [4637]1 * durabilis inclusio: [4638]1 * ea administratio: [4639]1 * eam gratiam talem esse, cui posset humana voluntas resistere, vel obtemperare: [4640]1 * ecclesiæ in ecelesia: [4641]1 * ecclesiæ peregrinorum: [4642]1 * ecclesia: [4643]1 [4644]2 [4645]3 * ecclesia docens: [4646]1 * ecclesia docens,: [4647]1 * ecclesia pressa el illicita: [4648]1 * ecclesiastica. Video postea multo intolerabiliorem futuram tyrannidem, quam antea unquam fuit: [4649]1 * ecclesiolæ: [4650]1 * ecclesiola: [4651]1 * ecclesiola in ecclesia,: [4652]1 * ejus proprium opus: [4653]1 * ejusmodi pestes sæpe gravissimisque verborum formulis reprobantur.: [4654]1 * electis: [4655]1 * eodum : [4656]1 * esse omnia absoluta et necessaria, sed simul addidi, quod adspiciendus sit Deus revelatus: [4657]1 * esse venerandas: [4658]1 * est: [4659]1 * et filio: [4660]1 * et inobedientiam, quam in Adami lumbis commisit; deinde ab consequentem in ipso conceptu hereditariam corruptionem insitam, qua tota ejus natura depravata et spiritualiter mortua est, adeo quidem, ut recte peccatum originale statuatur duplex . . . imputatum videlicet, et hereditarium inhærens.: [4661]1 * et omnes horum similes. Damnamus et Samosatenos, veteres et neotericos, qui cum tantum unam personam esse contendant, de Verbo et Spiritu Sancto astute et impie rhetoricantur, quod non sint personæ distinctæ, sed quod Verbum significet verbum vocale, et Spiritus motum in rebus creatum.: [4662]1 * et omnes horum similes. Damnant et Samosatenos, veteres et neotericos, qui, cum tantum unam personam esse contendant, de Verbo et de Spiritu Sancto astute et impie rhetoricantur, quod non sint personæ distinctæ, sed quod Verbum significet verbum vocale, et

The Scotch Commissioners. (part 9)

Spiritus motum in rebus creatum.: [4663]1 * et producunt in theatrum stultitiam suam.: [4664]1 * et sanguis Christi vere: [4665]1 * et sic tenderetur in infinitum, et festorum non esset numerus: [4666]1 * etiam a nobis.: [4667]1 * evacuatio, exinanitio: [4668]1 * ex Maria semper virgine: [4669]1 * ex eorum scriptis fideliter collecta,: [4670]1 * ex opere operato: [4671]1 * exaltatio: [4672]1 * exclusi a beatitudine: [4673]1 * exemplum ecclesiæ: [4674]1 * exhibeantur: [4675]1 * exhibeantur.: [4676]1 * exinanitio: [4677]1 * extra ecclesiam Romanam: [4678]1 * extra ecclesiam nulla salus: [4679]1 * extra ecclesiam nulla satus: [4680]1 * extra quam nemo salvus esse potest: [4681]1 * extra uterum: [4682]1 * extra, personam: [4683]1 * foedus gratiæ: [4684]1 * foedus operum: [4685]1 * falsa, temeraria, scandalosa, impia, blasphema, et hæretica.: [4686]1 * fere nulla est terra, in qua hæc secta non sit.: [4687]1 * fero insolentiam : [4688]1 * fidei contemplatione: [4689]1 * fides formata: [4690]1 * figmentum Satanæ: [4691]1 * figura corporis: [4692]1 * filiatio: [4693]1 * fomes peccati: [4694]1 * formula confessionis, quam inter se communem habent Christiani omnes: [4695]1 * formula professionis et juramenti: [4696]1 * fuisse apud inferos Christum.: [4697]1 * generales professio: [4698]1 * genus apotelesmaticum: [4699]1 * genus majestaticum: [4700]1 [4701]2 [4702]3 [4703]4 [4704]5 * genus majestaticum,: [4705]1 [4706]2 * genus tapeinoticon,: [4707]1 * genus tapeinoticon.: [4708]1 * gloria.: [4709]1 * gratia Amyraldina: [4710]1 * gratia Calvina, non divina.: [4711]1 * gratia plena: [4712]1 * gratia plena,: [4713]1 * gratia præveniens.: [4714]1 * gratiarum actio.: [4715]1 * hicce non est locus laudandi Protestantes: [4716]1 * homo : [4717]1 * homo ad bonum prorsus corruptus et mortuus sit, ita ut in hominis natura post lapsum ante regenerationem ne scintillula quidem spiritualium virium: [4718]1 * hortus conclusus, fons signatus: [4719]1 * hyperdulia: [4720]1 * idemque de catechismo a Patribus, quibus illud mandatum fuerat, et de missali, et breviario fieri mandat,: [4721]1 * idiomata: [4722]1 * ignis purgatoris: [4723]1 * imago: [4724]1 * imago Dei: [4725]1 * immaculata: [4726]1 * immaculatam.: [4727]1 * immaculatissima: [4728]1 * immanentia, permeatio, circumincessio: [4729]1 * immutabiliter: [4730]1 * imperium in imperio: [4731]1 * in Deum Patrem, in Jesum Christum, in Spiritum Sanctum: [4732]1 * in Valdensium ecclesiis me inserere et in illis mori; placent enim mihi summopere.: [4733]1 * in abstracto: [4734]1 [4735]2 * in actu,: [4736]1 * in concreto: [4737]1 * in eo erant hæretici: [4738]1 * in foro evangelii,: [4739]1 * in foro legis,: [4740]1 * in hac communione vere et substantialiter adesse : [4741]1 * in ipso ut capite et stirpe: [4742]1 * in loco inferni altiori, ita ut ad eum ignis non perveniat.: [4743]1 * in locum coelestem. . . . Ascensio fuit visibilis et corporalis, et sæpe ita scripsit tota antiquitas, Christum corporali locatione in aliquo loco esse, ubicunque vult. Corpus localiter alicubi est secundum verum corporis modum, ut Augustinus inquit.: [4744]1 * in necessariis unitas, in dubiis libertas, in omnibus caritas,: [4745]1 * in primo instanti creationis atque infusionis in corpus,: [4746]1 * in puris naturalibus: [4747]1 * in qua Evangelium recte: [4748]1 * in sancta Ecclesiæ, tuæ Arca tutus servari possit: [4749]1 * in uno loco esse: [4750]1 * in uteris omnium feminarum, imo etiam virorum,: [4751]1 * in utero: [4752]1 * in, cum, et sub pane et vino: [4753]1 * incarnatio Verbi: [4754]1 * inconfuse: [4755]1 * indigne viscentes non quidem nudum aut communem panem calicemque manducant et bibunt, sed ipsum corpus et sanguinem Domini in Sacramento Coenæ manducantes et bibentes . . . rei fiunt corporis et sanguinis Domini.: [4756]1 * indivise: [4757]1 * inexistentia, permeatio, circumincessio: [4758]1 * infirmitas: [4759]1 * inhabitatio: [4760]1 * innixus testimonio ecclesiarum.: [4761]1 * inseparabiliter: [4762]1 * instinctu Spiritus Sancti: [4763]1 * intelligo: [4764]1 * interitus.: [4765]1 * intuitu meritorum Christi Jesu, Salvatoris humani generis.: [4766]1 * inviolatam: [4767]1 * ipso Papa papalior,: [4768]1 * irritativum.: [4769]1 * jure divino: [4770]1 [4771]2 [4772]3 * jure humano: [4773]1 * jus divinum naturale: [4774]1 * jus divinum positivum: [4775]1 * jus divinum.: [4776]1 * jus humanum: [4777]1 * justificatio: [4778]1 * juxta formam a sancta synodo in catechesi singulis sacramentis præscribendam, quam episcopi in vulgarem linguam fideliter verti, atque a parochis omnibus populo exponi curabunt.: [4779]1 * juxta unanimem consensum Patrum: [4780]1 * liberata ab omni miseria: [4781]1 * liberum arbitrium: [4782]1 * limbus infantum: [4783]1 [4784]2 [4785]3 * limbus patrum: [4786]1 * limbus patrum,: [4787]1 * liquidatio: [4788]1 * longum, latum, profundum: [4789]1 * lucar,: [4790]1 * lucrum,: [4791]1 * magna mater deûm,: [4792]1 * mala conscientia.: [4793]1 * maledictos pronuntiamus parentes nostros,: [4794]1 * malleus hæreticorum;: [4795]1 * malum: [4796]1 * malum culpæ: [4797]1 * malum naturale: [4798]1 * malum poenæ.: [4799]1 * manducatio indignorum: [4800]1 * manducatio oralis: [4801]1 * manducatio oralis,: [4802]1 * massa corrupta: [4803]1 * maxima cum multorum offensione: [4804]1 * media, res mediæ, : [4805]1 * mediocriter doctus: [4806]1 * membratim articulatimque: [4807]1 * meritum ex condigno: [4808]1 * meritum ex congruo: [4809]1 * mira dissimilitudo,: [4810]1 * missa catechumenorum: [4811]1 [4812]2 * missa fidelium: [4813]1 [4814]2 * missio: [4815]1 * monstrum, portentum: [4816]1 * multivolipræsentia: [4817]1 * mundata a peccatis: [4818]1 * mutua valedictione et in fraterna caritate,: [4819]1 * naturæ: [4820]1 * necessitas conjunctionis,: [4821]1 * necessitas debiti,: [4822]1 * necessitas meriti.: [4823]1 * nemine contradicente;: [4824]1 * neque tamen certum habent, quo erga eos animatus sit animo, neque quidquam favoris aut gratiæ de Deo sibi polliceri audent et possunt, quamobrem : [4825]1 * nolo episcopari: [4826]1 * noluntas: [4827]1 * noluntas,: [4828]1 * non adjuvante Deo: [4829]1 * non autem ex consensu ecclesiæ,: [4830]1 * non ens,: [4831]1 * non ob religionem, sed ob perfidiam multiplicem: [4832]1 * non patefactione: [4833]1 * non placet.: [4834]1 * non totaliter reprobanda: [4835]1 * non ut mater gratiæ, sed ut filia gratiæ,: [4836]1 * non videbit annos Petri: [4837]1 * non virgo, quantum a partu: [4838]1 * norma normans: [4839]1 * norma normata.: [4840]1 * nos omni tempore: [4841]1 * nullum enim agnosco meum justum librum nisi forte De servo arbitrio, et Catechismum: [4842]1 * numquam absolute universalis: [4843]1 * occulta usurpatio: [4844]1 * octoginta concubinæ: [4845]1 * omimpræsentia energetica: [4846]1 * omnem vim ademit: [4847]1 * omnes decrevit et creavit ad salutem: [4848]1 * omnium malorum nequissimum.: [4849]1 * omnium urbis et orbis ecclesiarum mater et caput: [4850]1 * opus operatum: [4851]1 * opus operatum,: [4852]1 * orbis terrarum,: [4853]1 * poena damni: [4854]1 * poena sensus: [4855]1 * pascendi gregis,: [4856]1 * peccatum nostri respectu.: [4857]1 * peccatum originis: [4858]1 * percurrere: [4859]1 * perfervidum ingenium Scotorum: [4860]1 * perfervidum ingenium Scotorum.: [4861]1 * permeatio, circummeatio, circulatio, circumincessio, intercommunio: [4862]1 * permisissent.: [4863]1 * permissive, sed potenter.: [4864]1 * perpetuum et immutabile rerum universarum regnum et administratio.: [4865]1 * personalis: [4866]1 * placet: [4867]1 * plebs penitus arcenda: [4868]1 * plenariam indulgentiam ad instar jubilæi concedimus intra unius tantum mensis spatium usque ad totum futurum annum: [4869]1 * plenarium officium: [4870]1 * pontificiis longe magis superstitiosi: [4871]1 * portentosa ubiquitas: [4872]1 * possessione: [4873]1 * possim non quidem dominationem confirmare, sed administrationem restituere episcoporum. Video enim, qualem simus habituri Ecclesiam, dissoluta : [4874]1 * præcepta pietatis: [4875]1 * præcepta probitatis: [4876]1 * prædestinatio: [4877]1 * prædestinatio, electio, : [4878]1 * præmunire.: [4879]1 * præscientia, prævisio, : [4880]1 * præsentia gloriosa: [4881]1 * præsentiam: [4882]1 * præsentiam : [4883]1 * pretium in se: [4884]1 * primus inter pares: [4885]1 * probabilius ut gentium liberi per Christum salventur quam ut damnentur.: [4886]1 * processio: [4887]1 [4888]2 * propensio ad peccandum: [4889]1 * proprietas personalis: [4890]1 * propter remedium per Christum exhibitum: [4891]1 * protevangelium: [4892]1 * providentia: [4893]1 [4894]2 * pura et vera doctrina nostrarum ecclesiarum de hoc articulo s. baptismatis.: [4895]1 * pura et vera doctrina nostrarum ecclesiarum de hoc articulo, de persona christi.: [4896]1 * pura et vera doctrina nostrarum ecclesiarum de hoc articulo.: [4897]1 * pura et vera doctrina nostrarum ecclesiarum de sacra coena.: [4898]1 * quæ potissimum iii. et iv. articulo purioris doctrinæ repugnat.: [4899]1 * qualis enim Pater, talis Filius: [4900]1 * quam dicit sine peccato confiteri necesse esse pietati: [4901]1 * quam initio tradidit ad extremum constans nihil prorsus immutavit, quod paucis nostra memoria theologis contigit.: [4902]1 * quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit: [4903]1 * quatenus Scripturæ S. consentiunt: [4904]1 * quibus aut jus aut privilegium fuit sedendi in oecumenica synodo Vaticana,: [4905]1 * quod baptismus sit necessarius ad salutem: [4906]1 * quod corpus: [4907]1 * quod semper, quod ubique, quod ab omnibus creditum est: [4908]1 * quum Nero diris suppliciis impotenter sæviret in Christianos,: [4909]1 * rabies theologorum: [4910]1 * realiter: [4911]1 * regeneratio, secunda nativitas, renascentia, illuminatio: [4912]1 * regula doctrinæ: [4913]1 * regula fidei: [4914]1 * regula fidei brevis et grandis; brevis numero verborum, grandis pondere sententiarum: [4915]1 * regula fidei, reg. veritatis, traditio apostolica, prædicatio ap., fides catholica: [4916]1 * rejectio errorum,: [4917]1 * repletus est animus noster, dum sacrato ore Tuo intelleximus, tot inter præsentis temporis discrimina eo Te esse consilio, ut: [4918]1 * repugnative: [4919]1 * res sacramenti: [4920]1 * ridiculum commentum: [4921]1 * sacramentalis, vera et realis, substantialis, mystica, supernaturalis et incomprehensibilis: [4922]1 * sacramentaliter,: [4923]1 * sacramentum pænitentiæ: [4924]1 * salutem certam: [4925]1 * salvabiles, non obstante lapsu Adami: [4926]1 * salvabilis: [4927]1 * sanctificatio in conceptu Domini,: [4928]1 * sanctificatio in morte,: [4929]1 * sanctificatio in utero,: [4930]1 * schemata: [4931]1 [4932]2 [4933]3 [4934]4 * schemata de fide: [4935]1 * schemata de fide, de ecclesia,: [4936]1 * schemata,: [4937]1 [4938]2 * scito, quosdam p&acelig;cipue odio mei eam disputationem movere, ut habeant plausibilem causam ad me opprimendum.: [4939]1 * se ipsum exinanivit, eamque, ut D. Lutherus docet, in statu suæ humiliationis : [4940]1 * secundum carnis concupiscentiam ex commixtione maris,: [4941]1 * secundum præsentes quas habent vires: [4942]1 * sed certa quædam: [4943]1 * semper,: [4944]1 * semper, ubique, ab omnibus: [4945]1 * senex consularis: [4946]1 * senili amore, morbo nequaquam senili, vehementer laborans: [4947]1 * servit peccato non nolens, sed volens: [4948]1 * servum arbitrium: [4949]1 [4950]2 * servum arbitrium,: [4951]1 * servus servorum Dei,: [4952]1 * severus omnium in suis sodalibus vitiorum censor.: [4953]1 * si quid spei in nobis est, si quid gratiæ, si quid salutis: [4954]1 * si quis: [4955]1 * sic dixerunt: Liberum arbitrium in homine: [4956]1 * similitudo Dei,: [4957]1 * similitudo, : [4958]1 * sine Spiritu Sancto efficere spirituales affectus, quos Deus requirit. . . . Deus antevertit nos, vocat, movet, adjuvat; sed nos viderimus ne repugnemus. Constat enim peccatum oriri a nobis, non a voluntate Dei. Chrysostomus inquit: [4959]1 * sine concupiscentia carnis.: [4960]1 * sine defectu proprietatem suam utraque natura, et sicut formam servi Dei forma non adimit, ita formam Dei servi forma non minuit. . . . Agit utraque forma cum alterius communione quod proprium est; Verbo scilicet operante quod Verbi est, et carne exsequente quod carnis est. Unum horum coruscat miraculis, aliud succumbit injuriis. Et sicut Verbum ab æqualitate paternæ gloriæ non recedit, ita caro naturam nostri generis non relinquit.: [4961]1 * sine virili complexu: [4962]1 * sine viro: [4963]1 * sint notæ professionis: [4964]1 [4965]2 * sola fide esse justum, sed non sola fide salvum.: [4966]1 * sola fide in Christum: [4967]1 * specialis declaratio: [4968]1 * spes dubio procul a diabolo inspirata: [4969]1 * spiritualis: [4970]1 * spondeo ac juro: [4971]1 * spondeo, voveo ac juro. Sic me Deus adjuvet, et hæc sancta Evangelia: [4972]1 * st. exaltationis: [4973]1 * stabiliunt.: [4974]1 * status exinanitionis: [4975]1 * strenuus Christi athleta: [4976]1 * suæ conceptionis: [4977]1 * sufficienter pro omnibus, efficaciter pro electis: [4978]1 * sufficienter pro omnibus, efficaciter pro electis.: [4979]1 * suis viribus sine renovatione aliquo modo externa legis opera facere,: [4980]1 * sunt, sive Gentiles sive Turcæ sive Judæi aut falsi etiam Christiani et hypocritæ, quanquam unum tantum et verum Deum esse credant et invocent: [4981]1 * symbola oecumenica, s. catholica: [4982]1 * symbolum apostolorum, quod vel ab ore apostolorum excepta fuerit, vel ex eorum scriptis fideliter collecta: [4983]1 * talis: [4984]1 * tam bona quam mala: [4985]1 * tenera ætate mirum in modum religiosus: [4986]1 * territus hac terribili denuntiatione.: [4987]1 * tertium quid: [4988]1 * tessera militaris: [4989]1 * textus receptus: [4990]1 * totaliter mundata: [4991]1 * totius orbis catholici desideria: [4992]1 * totus teres atque rotundus,: [4993]1 * tradunt majores nostri: [4994]1 * transmutatio proprietatum: [4995]1 * transmutatur: [4996]1 * transsubstantiatio,: [4997]1 * ubi et quando visum est Deo: [4998]1 * ubique,: [4999]1 * umbra mortis: [5000]1 * unio hypostatica: [5001]1 [5002]2 [5003]3 * unio mystica: [5004]1 * unio mystica.: [5005]1 * unio personalis: [5006]1 * unitas fratrum: [5007]1 * unum ovile et unus pastor: [5008]1 * usurpatio: [5009]1 * ut fidei et vitæ nostræ, una cum. Codice Novi Testamenti sit : [5010]1 * ut possit caro vel pudica coronari, vel impudica puniri: [5011]1 * vel potius : [5012]1 * venerandos atque invocandos esse: [5013]1 * vere et: [5014]1 * vere, realiter, et substantialiter: [5015]1 * verum, proprium, et propitiatorium sacrificium pro vivis et defunctis: [5016]1 * vescentibus.: [5017]1 * via media: [5018]1 * vir honestus, gravis et eruditus.: [5019]1 * vis verbi eadem videtur esse in eo quod sepultus dicitur: [5020]1 * vitam æternam per sanctam ecclesiam: [5021]1 * vitam eternam per sanctam ecclesiam: [5022]1 * vitiositas præcedit imputationem: [5023]1 * volentes videri similes magnis viris,: [5024]1 * volipræsentia: [5025]1 * voluntas: [5026]1 [5027]2 * voluntas Diaboli: [5028]1 * voluntas arcani: [5029]1 * voluntas beneplaciti: [5030]1 * voluntas conditionata, velleitas, misericordia prima, desiderium inefficax.: [5031]1 * voluntas hominis sunt causæ peccati;: [5032]1 * voluntates: [5033]1 * vota monastica: [5034]1 * vult salvus esse: [5035]1 __________________________________________________________________

Index of German Words and Phrases

* Bekenntnisse, an welchen sich das geistige Leben ganzer Völker auferbaut, welche langen Jahrhunderten die höchsten Ziele und bestimmenden Kräfte ihres Handelns vorzeichnen, sind nicht Noth- und Flickwerke des Augenblicks . . . es sind Thaten des Lebens, Pulsschläge der sich selbst bezeugenden Kirche.: [5036]1 * Gemüthlose Zähigkeit bei innerlich kochender Leidenschaftlichkeit erscheint als Grundzug dieses theologischen Charakters; weder auf der Kanzel, noch in vertraulichen Briefen, noch in den theologischen Schriften ein Lebenshauch christlicher, selten auch nur menschlicher Wärme. Die Menschen erscheinen ihm wie Zahlen, und unter den dogmatischen Problemen bewegt er sich wie unter Rechenexempeln.: [5037]1 * Ihr habt einen andern Geist,: [5038]1 * anzunehmen, d.h. ein Mensch wie wir zu werden, ja als Mensch sich zum Kreuzestode zu erniedrigen: [5039]1 * d. h. des Herrlichkeitsstandes beim Vater begab, um Knechtsgestalt : [5040]1 * Die Calvinisten an ihrer Ehr.: [5041]1 * Sind des Papsts und Calvini Gift.: [5042]1 * So wünscht sein Herz, der Tod hol dich.: [5043]1 * Und ob's gleich bisse noch so sehr: [5044]1 * Und wehr der Calvinisten Mord.: [5045]1 * Vergehet nun und nimmermehr,: [5046]1 * 'Artikel christlicher Lehre, : [5047]1 * 'Der in der Conf. Saxonica und in der Conf. Würtembergica entfaltete Lehrbegriff der Augsburgischen Confession ist es, welcher i. J.: [5048]1 * 'Diese Deutung, : [5049]1 * 'Gottes Wort und Luther's Lehr: [5050]1 * 'Gottes Wort und Lutheri Schrift : [5051]1 * 'Luther ist der gewaltigste Volksmann, der populärste Charakter, den Deutschland je besessen. In dem Geiste dieses Mannes, des grössten unter den Deutschen seines Zeitalters, ist die protestantische Doctrin entsprungen. Vor der Ueberlegenheit und schöpferischen Energie dieses Geistes bog damals der aufstrebende, thatkräftige Theil der Nation demuthsvoll und gläubig die Kniee.: [5052]1 * 'Sein Lehrbuch der christlichen Religion,: [5053]1 * 'Wär' nicht das Auge sonnenhaft,: [5054]1 * 'Wenn ein Calvinist spricht, Gott grüss dich,: [5055]1 * (Drachenschwanz: [5056]1 * (ob der wahre Leib und das wahre Blut Christi leiblich im Brode und Weine gegenwärtig sei: [5057]1 * (so weit es das Gewissen jedem gestattet: [5058]1 * Alles Gott und seinem heiligen Wort zu Ehren.: [5059]1 * Allgemeine Zeitung,: [5060]1 * Als Christ, als Theologe, als Geschichtskundiger, als Bürger kann ich diese Lehre nicht annehmen: [5061]1 * Als ich in Genf war,: [5062]1 * Also hätte man überall: [5063]1 * An Fruchtbarkeit kommt ihm: [5064]1 * Basler : [5065]1 * Beweis aus der heiligen Schrift dass die Sacramentirer nicht Christen sind, sondern getaufte Juden und Mahometisten: [5066]1 * Calvin's Lehrbuch der christlichen Religion ist ohne Frage das hervorragendste und bedeutendste Erzeugniss, welches die reformatorische Literatur des sechszehnten Jahrhunderts auf dem Gebiete der Dogmatik aufzuweisen hat. Schon ein oberflächlicher Vergleich lässt uns den gewaltigen Fortschritt erkennen, den es gegenüber den bisherigen Leistungen auf diesem Gebiete bezeichnet. Statt der unvollkommenen, nach der einen oder andern Seite unzulänglichen Versuche Melanchthon's, Zwingli's, Farel's erhalten wir aus Calvin's Hand das Kunstwerk eines, wenn auch nicht harmonisch in sich abgeschlossenen, so doch wohlgegliederten, durchgebildeten Systems, das in allen seinen Theilen die leitenden Grundgedanken widerspiegelt und von vollständiger Beherrschung des Stoffes zeugt. Es hatte eine unverkennbare Berechtigung, wenn man den Verfasser der Institution als den Aristoteles der Reformation bezeichnete. Die ausserordentliche Belesenheit in der biblischen und patristischen Literatur, wie sie schon in den früheren Ausgaben des Werkes hervortritt, setzt in Erstaunen. Die Methode ist lichtvoll und klar, der Gedankengang streng logisch, überall durchsichtig, die Eintheilung und Ordnung des Stoffes dem leitenden Grundgedanken entsprechend; die Darstellung schreitet ernst und gemessen vor und nimmt, obschon in den späteren Ausgaben mehr gelehrt als anziehend, mehr auf den Verstand als auf das Gemüth berechnet, doch zuweilen einen höheren Schwung an. Calvin's Institution enthält Abschnitte, die dem Schönsten, was von Pascal und Bossuet geschrieben worden ist, an die Seite gestellt werden können: Stellen, wie jene über die Erhabenheit der heiligen Schrift, über das Elend des gefallenen Menschen, über die Bedeutung des Gebetes, werden nie verfehlen, auf den Leser einen tiefen Eindruck zu machen. Auch von den katholischen Gegnern Calvin's sind diese Vorzüge anerkannt und manche Abschnitte seines Werkes sogar benutzt worden. Man begreift es vollkommen, wenn er selbst mit dem Gefühl der Befriedigung und des Stolzes auf sein Werk blickt und in seinen übrigen Schriften gern auf das "Lehrbuch" zurückverweist.: [5067]1 * Christliche, Widerholete, einmütige Bekenntnüs nachbenanter Churfürsten, Fürsten und Stende Augspurgischer Confession, und derselben zu ende des Buchs underschriebener Theologen Lere und Glaubens. Mit angeheffter, in Gottes wort, als der einigen Richtschnur, wohlgegründter erklerung etlicher Artickel, bei welchen nach D. Martin Luther's seligen absterben disputation und streit vorgefallen. Aus einhelliger vergleichung und bevehl obgedachter Churfürsten, Fürsten und Stende, derselben Landen, Kirchen, Schulen und Nachkommen, zum underricht und warnung in Druck verfertiget. Mit Churf. Gnaden zu Sachsen befreihung.: [5068]1 * Das Allgemeine Concil und seine Bedeutung für unsere Zeit,: [5069]1 * Das Apostolicum ist hinsichtlich seiner jetzigen Form sowohl nachapostolisch, als selbst nachaugustinisch, aber hinsichtlich seines Inhalts ist es nicht nur voraugustinisch, sondern ganz und gar apostolisch--in diesen einfachen Satz lässt die Summe der einschlägigen kritisch patristischen Forschungsergebnisse sich kurzerhand zusammendrängen. Und die Wahrheit dieses Satzes, soweit er die Apostolicität des Inhalts behauptet, lässt sich bezüglich jedes einzelnen Gliedes oder Sätzchens, die am spätesten hinzugekommenen nicht ausgenommen, mit gleicher Sicherheit erhärten.: [5070]1 * Das Ende ist die Einsetzung des Papstthums und Einstellung des Antichrists in den Tempel Christi, Stärkung der Gottlosen, dass sie über der Kirche Christi stolziren, Betrübung der Gottfürchtigen, item Schwächung, Einführung in Zweifel, Trennung und unzählige Aergerniss.: [5071]1 * Das Oekumemische Concil. Stimmen aus Maria-Laach, Neue Folge.: [5072]1 * Das Unfehlbarkeitsdecret vom: [5073]1 * Das Vaticanische Concil: [5074]1 * Das Vaticanische Concil, dessen äussere Bedeutung und innerer Verlauf,: [5075]1 * Das eben ist seine Lehre, dass unser Erkennen nicht so weit reicht, und dass wir uns auch das Unbegreifliche und Unverständliche gefallen lassen müssen. . . . Er selbst spricht aus, dass ein Widerspruch für uns stehen bleibe, den wir nicht lösen können noch sollen.: [5076]1 * Das ist um katholisch zu werden: [5077]1 * Das letzte und das nächste Allgemeine Concil,: [5078]1 * Das wage ich von meinen Dienern nicht zu fordern.: [5079]1 * Dass Paulus in der Offenbarungsgeschichte Jesu Christi drei Stadien unterscheidet: das Stadium der Gottesgestalt, da der Logos beim Vater war; das Stadium der Knechtsgestalt, das mit der Selbstverleugnung Christi in der Menschwerdung begann und zur Erniedrigung am Kreuze fortging; das Stadium der Erhöhung, da im Namen Christi sich alle Knie beugen und ihn als Herrn bekennen.: [5080]1 * Dass die Entäusserung: [5081]1 * Dass die Propositio:: [5082]1 * Der Gegensatz der melanchthonischen und der würtembergisch-brenzischen Christologie ist sonnenklar. Jene erbaut sich auf dem Gedanken, dass Gott wirklicher Mensch geworden ist, während diese sich um den Gedanken lagert, dass ein Mensch Gott geworden ist.: [5083]1 * Der Glaube ist ein göttlich Werk in uns, das uns verwandelt und neu gebiert aus Gott und tödtet den alten Adam, macht uns ganz andere Menschen . . . und bringet den heiligen Geist mit sich. O! es ist ein lebendig, geschäftig, thätig, mächtig Ding um den Glauben, dass es unmöglich ist, dass er nicht ohne Unterlass sollte Gutes wirken; er fragt auch nicht, ob gute Werke zu thun sind, sondern ehe man fragt, hat er sie gethan, und ist immer im Thun. Weraber nicht solche Werke thut, der ist ein glaubloser Mensch. . . . Werke vom Glauben scheiden is so unmöglich als brennen und leuchten vom Feuer mag geschieden werden.: [5084]1 * Der Grundgedanke, von dem der Gesetzgeber Genfs ausgeht, ist die Theokratie. Calvin will in Genf den Gottesstaat herstellen. Nur Einer ist ihm König und Herr in Staat und Kirche: Gott im Himmel. In seinem Namen herrscht jede irdische Gewalt. Gottes Herrscherruhm zu verkündigen, seine Majestät zu verherrlichen, seinen heiligen Willen zur Ausführung zu bringen und seine Bekenner zu heiligen, ist die gemeinsame Aufgabe von Staat und Kirche.: [5085]1 * Der Katechismus, den Luther im Jahr: [5086]1 * Der Papst und das Concil, von : [5087]1 * Der altlestamentliche wie der neutestamentliche Bibelerklärer, der Lutheraner, wie der Unirte und Reformirte, der wissenschaftliche Exeget, wie der populäre Schriftausleger alle schöpften und schöpfen immer noch aus der Arbeit Calvins bei weitem das Meiste und Beste, was sie von Schrifterklärung aus dem Reformationszeitalter beibringen.: [5088]1 * Der lose Pfaffe hat den Teufel nicht ausgetrieben: [5089]1 * Der reformirte Lehrbegriff, consequent gegründet auf das Materialprincip schlechthiniger Abhängigkeit von Gott und von da aus das menschliche Thun beleuchtend, ohne dessen willensmässige Natur zu verkleinern, ist weniger durch seinen Determinismus anstössig geworden, als durch das dualistisch Particularistische der auf die Prädestination angewandten Weltansicht. Gerade dieses aber gehört der Weltansicht aller damaligen Confessionen gleich sehr an and folgt wirklich aus der Vorstellung, dass unser ewiges Loos beim irdischen Sterben entschieden sei, nur hienieden Erlöste selig werden, alle Andern aber verdammt bleiben. . . . Das Harte am reformirten Lehrbegriff ist der dualistische Particularismus, der aber allen Confessionen gemein durch die reformirte Consequenz nur heller in's Licht gestellt wird, wodurch allein, falls er irrig wäre, die Förderung zur Wahrheit angebahnt ist.: [5090]1 * Der romanische Reformator zählte seine Anhänger in der romanischen, germanischen und slavischen Welt und zeigte sich überall, wo nicht das Lutherthum in dem deutschen Character eine Stütze fand, diesem überlegen.: [5091]1 * Die Augustana ist in ihren Antithesen, sowohl nach der römischen wie nach der reformirten Seite hin, das mildeste, friedliebendste, gegnerischer seits am leichtesten zu ertragende aller evangelisch-lutherischen Symbole.: [5092]1 * Die Brüdergemeinde stellt nie ein äusserlich formulirtes Bekenntniss nach aussen hin auf, das sie von anderen evangelischen Glaubensgenossen trennen könnte. Sie wird es und kann es nie thun, denn nicht Abschluss und Scheidung, sondern Union ist ihr Princip. Aber nur jene wahre und positive Union auf Grund der heiligen Schrift und der lebendigen Herzens-Erfahrung, die allein die Herzen vereinigt.: [5093]1 * Die Entstehung and Fortbildung des Lutherthums,: [5094]1 * Die Entstehung und Fortbildung des Lutherthums und die kirchlichen Bekenntniss-Schriften desselben von: [5095]1 * Die Frömmigkeit ist in Herrnhut eine Manier geworden, aber viele stille oder gebrochene Herzen hatten hier eine Heimath, und der alte Christus in den Zeiten des Unglaubens ein Heiligthum.: [5096]1 * Die Gerechtigkeit, die für Gott gilt, wider die neue alcumistische Theologia Osianders,: [5097]1 * Die Lehre von der Allgegenwart des Leibes Christi ist, abgesehen von der Anwendung auf das Abendmahl, : [5098]1 * Die Literatur des röm. Concils,: [5099]1 * Die Macht der Röm. Päpste über Fürsten, Länder, Völker, Individuen: [5100]1 * Die Rechte Gottes: [5101]1 * Die Reformation war selbst Antinomismus, insofern sie mit dem werkheiligen auch das gesetzliche Princip, wenn es die Seligkeit des Menschen bewirken will, verwarf. Melanchthon hatte Gesetz und Evangelium wie Schreck- und Trostmittel einander entgegengestellt und nur auf das letzere die Rechtfertigung gebaut, während er doch unter dem Gesetz den bleibenden Inhalt des göttlichen Willens zusammenfasst.: [5102]1 * Die Reformirten, gegen die er den Vers wandte: "Erhalt uns Herr bei deinem wort und steur' der: [5103]1 * Die Unfehlbarkeit des Papstes und das Allgemeine Concil,: [5104]1 * Die Vermittlungsversuche des I. Andreæ und Chemnitz erreichten in Betreff des eigentlichen Gegensatzes zwischen den Schwaben und Niederdeutschen keine innere Einigung, sondern nur eine Vereinigung van disharmonischen Sätzen von beiden Seiten her in einem Buch. Die Folge war daher nicht Eintracht, sondern vielseitige Zwietracht.: [5105]1 * Die einige Regel und Richtschnur: [5106]1 * Die ganze Geschichte des ersten Jahrtausends: [5107]1 * Die nach Zwingli's and OEcolampad's Tode verwaiste reformirte Kirche erhielt am: [5108]1 * Diese Confession, zu der Bullinger zweimal Angesichts des Todes sich bekannte, erscheint als das reife Ergebniss seines Glaubenslebens, seiner reichen inneren und äusseren Erfahrung, als der Inbegriff seiner theologischen Ueberzeugung wie seiner kirchlichen Grundsätze, als die ächte, wahrhafte Entwicklung und Fortbildung seiner früheren Bekenntnisse, zumal der ersten helvetischen Confession: [5109]1 * Diesen Katechismum oder christliche Lehre in solche kleine, schlechte, einfältige Form zu stellen, hat mich gezwungen und gedrungen die klägliche elende Noth, so ich neulich erfahren habe, da ich auch ein Visitator war. Hilf, lieber Gott, wie manchen Jammer habe ich gesehen, dass der gemeine Mann doch so gar nichts weiss von der christlichen Lehre, sonderlich auf den Dörfern! Und leider viel Pfarrherren ganz ungeschickt und untüchtig sind zu lehren; und sollen doch alle Christen heissen, getauft sein und der heiligen Sacramente geniessen; können weder Vaterunser, noch den Glauben, oder Zehn Gebote; leben dahin, wie das liebe Vieh und unvernünftige Säue; und nun das Evangelium kommen ist, dennoch fein gelernt haben, aller Freiheit meisterlich zu missbrauchen. O ihr Bischöfe, was wollt ihr doch Christo immer mehr antworten, dass ihr das Volk so schändlich habt lassen hingehen, und euer Amt nicht einen Augenblick je bewiesen? Dass euch alles Unglück fliehe! Verbietet einerlei Gestalt und treibet auf eure Menchengesetze, fraget aber derweil nichts danach, ob sie das Vaterunser, Glauben, Zehn Gebote oder einiges Gotteswort können. Ach und wehe über euren Hals ewiglich! Darum bitte ich um Gottes willen euch alle meine lieben Herren und Brüder, so Pfarrherren oder Prediger sind, wollet euch eures Amtes von Herzen annehmen, euch erbarmen über euer Volk, das euch befohlen ist, und uns helfen den Katechismus in die Leute, sonderlich in das junge Volk bringen; und welche es nicht besser vermögen, diese Tafeln und Formen vor sich nehmen, und dem Volke von Wort zu Wort fürbilden: [5110]1 * Dort: [5111]1 * Du sollst den Feiertag heiligen: [5112]1 * Durch diese Artikel wollen wir keineswegs allen Kirchen eine einzige Glaubensregel vorschreiben. Denn wir erkennen keine andere Glaubensregel an als die heilige Schrift. Wer also mit dieser übereinstimmt, mit dem sind wir einstimmig, obgleich er anders von unserer Confession verschiedene Redensarten brauchte. Denn auf die Sache selbst und die Wahrheit, nicht auf die Worte soll man sehen. Wir stellen also jedem frei, diejeniqen Redensarten zu gebrauchen, welche er für seine Kirche am passendsten glaubt, und werden uns auch dergleichen Freiheit bedienen, gegen Verdrehung des wahren Sinnes dieser Confession uns aber zu vertheidigen wissen. Dieser Ansdrücke haben wir uns jetzt bedient, um unsere Ueberzeugung darzustellen.: [5113]1 * Ebenso bestimmt, wie seine wahre Menschheit, tritt im Neuen Testament auch die wahre : [5114]1 * Ein gut Unterricht und getreuer Rathschlag aus heil. göttlicher Schrift,: [5115]1 * Eine Person ist, so giebt die Schrift um solcher persönlichen Einigkeit willen auch alles, was der Menschheit widerfährt, der Gottheit, und wiederum. Und ist auch also in der Wahrheit. Denn da musst du ja sagen: Die Person leidet, stirbt; nun ist die Person wahrhaftiger Gott: durum ist's recht geredet: Gottes Sohn leidet.: [5116]1 * Entäusserung also gleich Menschwerdung ist. Darnach fordert dieses Lehrstück eine andere Fassung, als die alte : [5117]1 * Entschuldigung: [5118]1 * Erhalt uns, Herr, bei deinem Wort: [5119]1 * Es ist also gefasset, dass ich nicht weiss, ob seit der Apostel Zeit in der Kirche des Neuen Testamentes etwas Wichtigeres and Herrlicheres geschrieben sei: [5120]1 * Es ist fast lächerlich,: [5121]1 * Es ist gewisslich wahr, dass die Tugenden Glaube, Liebe, Hoffnung, und andere in uns sein müssen und zur Seligkeit nöthig seien.: [5122]1 * Es ist unbestreitbar, dass die reformirte christologische Literatur, die um die Zeit der Concordienformel ihren Blüthepunkt erreicht, durch Geist, Scharfsinn, Gelehrsamkeit und philosophische Bildung der lutherischen Theologie vollkommen ebenbürtig, ja in manchen Beziehungen überlegen ist.: [5123]1 * Es kann von niemandem in Abrede gestellt werden, dass die Pfälzer als Sieger aus diesem Streite hervorgegangen: [5124]1 * Es luge ein jeglicher Fuchs seines Balges.: [5125]1 * Es zeigt das Schwanken des Gemüths und den Zweifel an die Berechtigung der gethanen Schritte, dass die Brüder in ihren Schriften gleich nach der Wahl jede Differenz zwischen priesterlicher and bischöflicher Würde verwarfen, mil ängstlicher Gewissenhaftigkeit aber bei sich die letztere einführten.: [5126]1 * Friss Vogel oder stirb: [5127]1 * Genf war im Herbst: [5128]1 * Gerade die Lehre von der Erwählung, der man so oft vorgeworfen hat, dass sie die sittliche Kraft lähme, dass sie zu Trägheit and Sorglosigheit hinführe, gerade diese Lehre ist es, aus welcher der Reformirte jene rücksichts- und zweifellose, bis zur Härte und Leidenschaftlichkeit durchgreifende praktische Energie schöpft, wie wir sie an den Helden dieses Glaubens, einem Zwingli, einem Calvin, einem Farel, einem Knox, einem Cromwell, bewundern, welche ihn vor den Zweifeln und Anfechtungen bewahrt, die dem weicheren, tiefer mit sich selbst beschäftigten Gemüth so viel zu schaffen machen, von denen selbst der grosse deutsche Glaubensheld Luther noch in späten Jahren heimgesucht wurde. Die wesentliche religiöse Bedeutung dieser Lehre, ihre Bedeutung für das innere Leben der Gläubigen, liegt nicht in der Ueberzeuzung von der Unbedingtheit des göttlichen Wirkens als solchen, sondern in dem Glauben an seine Unbedingtheit : [5129]1 * Geschichte der allg. Kirchenversammlung im Vatican.: [5130]1 * Geschichte des Vaticanischen Concils,: [5131]1 * Geschichte und Kritik des Vaticanischen Concils von: [5132]1 * Gottes Wort und Luther's Lehr: [5133]1 * Grickl wird in alle Ewigkeit Grickl bleiben.: [5134]1 * Handbuch der Protestant. Polemik gegen die römisch-katholische Kirche,: [5135]1 * Haustafel: [5136]1 [5137]2 * Hdbuch. des kath. Kirchenrechts,: [5138]1 * Herr Jesu, dir leb' ich, Herr Jesu, dir sterb' ich.: [5139]1 * Hiemit verbinden sie die Erklärung, dass sie jeder insonderheit an den besonderen Bekenntniss-Schriften ihrer Kirchen, und die Unirten an dem Consensus derselben festhalten, und dass der verschiedenen Stellung der Lutheraner, Reformirten und Unirten zu Artikel X. dieser Confession, und den eigenthümlichen Verhältnissen derjenigen Reformirten Gemeinden, welche die Augustana niemals als Symbol gehabt haben, nicht Eintrag geschehen soll: [5140]1 * Ich erkenne die drei Hauptsymbole der: [5141]1 * Ich hab M. Philippsen Apologiam überlesen: die gefället mir fast: [5142]1 * Ich habe nur eine Passion, und die ist Er, nur Er.: [5143]1 * Ich habe, ehe noch ein Mensch in unserer Gegend etwas von Luther's Namen gewusst hat, angefangen das Evangelium Christi zu predigen, im Jahr: [5144]1 * Immer und überall betont es Melanchthon, dass Christi Leib und Blut im Abendmahle mitgetheilt wird, inwiefern daselbst eine Mittheilung des: [5145]1 * In der richtigen exegetisehen Grundlage völlig mit Zwingli einig, brachte er das Element, welches auch in Zwingli keimartig vorhanden gewesen, aber in der Hitze des Streites ganz zurückgetreten war--die Lebensgemeinschaft oder unio mystica mit der : [5146]1 * In diesem Sinne der Annäherung, dem Gefühle des Nochnichtvollkommengetrenntseins, dem Wunsche, eine wie im tieferen Grunde der Dinge waltende, so in einigen Einzelnheiten des Bekenntnisses sichtbare Verwandtschaft geltend zu machen, war die Confession gedacht und abgefasst.: [5147]1 * In halb Deutschland herumzureisen, und an jedem neuen Ort mit neuen Menschen zu unterhandlen--hier mit dem Ministerio einer Reichsstadt, und dort mit einer kleinen Synode von Superintendenten, welche die Geistlichkeit einer ganzen Grafschaft oder eines Fürstenthums repräsentiren--heute mit Flacianern und morgen mit Anhängern der Wittenbergischen Schule und Verehrern Melanchthons--jetzt mit den Hauptpersonen, die an dem gelehrten Streit den vorzüglichsten Antheil genommen, und jetzt mit den Schreiern, die bloss den Lärm vermehrt, und dazwischen hinein mit einem oder dem andern Stillen im Lande, die bisher im Verborgenen über den Streit geseufzt hatten--und allen diesen Menschen alles zu werden, um sie zu gewinnen--es gab wirklich kein Geschäft in der Welt, das für ihn so gemacht war, wie dieses, so wie es auch umgekehrt wenige Menschen gab, die für das Geschäft so gemacht waren, wie er. Nimmt man aber noch dies dazu, dass sich auch der gute, Andreæ selbst dazu für gemacht hielt, dass in die natürliche Thätigkeit seines Geistes auch zuweilen ein kleiner Windzug von Ehrgeiz und Eitelkeit hineinblies, dass er auch für den Reiz der bedeutenden Rolle, die er dabei spielen, und des Aufsehens, das er erregen würde, nicht unfühlbar war, ja dass selbst der Gedanke an das: [5148]1 * In ihrer ganzen Anlage and in der Durchführung einzelner Punkte, namentlich in praktischer Beziehung: [5149]1 * Interimo, interitus, Hinterim, der Schalk ist hinter ihm: [5150]1 * Jetzt wird ihm wohl Niemand mehr daraus ein Verbrechen machen. Wir wissen, dass : [5151]1 * Kann Christus' Leib über Tisch sitzen and dennoch im Brot sein, so kann er auch im Himmel und wo er will sein und dennoch im Brot sein; es ist kein Unterschied fern oder nah bei dem Tische sein, dazu dass er zugleich im Brot sei. . . . es sollte mir ein schlechter Christus bleiben, der nicht mehr, denn an einem einzelnen Orte zugleich eine göttliche and menschliche Person wäre, und an allen anderen Orten müsste er allein ein blosser abgesonderter Gott und göttliche Person sein ohne Menschseit. Nein, Geselle, wo du mir Gott hinsetzest, da must du mir die Menschheit mit hinsetzen. Die lassen sich nicht sondern und von einander trennen; es ist Eine Person worden und scheidet die Menschseit nicht so von sich, wie Meister Hans seinen Rock auszieht und von sich legt, wenn er schlafen geht. Denn, dass ich den Einfältigen ein grob Gleichniss gebe, die Menschheit ist näher vereinigt mit Gott, denn unsere Haut mit unserm Fleische, ja näher denn Leib und Seele.: [5152]1 * Kein Wort,: [5153]1 * Keinem einzelnen als solchen kommt diese Unverirrlichkeit zu.: [5154]1 * Kirchentag: [5155]1 * Lebensregel,: [5156]1 * Lebt' nicht in uns des Gottes eigne Kraft,: [5157]1 * Lieber Philipp, ich muss es bekennen, der Sache vom Abendmahl ist viel zu viel gethan: [5158]1 * Luther war der Meister des Inhalts, Melanchthon der Meister der Form. . . . Mel. war der Mann, welcher mit Objektivität, Feinheit, Klarheit, Milde zu schreiben verstand. Und wie nie hat er diese Gabe in diesem Falle verwerthet.: [5159]1 * Müssen wir auch glauben, dass der Papst unfehlbar ist?: [5160]1 * M. Flac. Illyricus war ein fanatischer Verehrer Luther's, der von allen Parteigenossen durch Kraft, Consequenz, Klarheit und Sicherheit seiner theologischen Speculation und durch Energie des Willens wie des Denkens hervorragend, kein Opfer und kein Mittel--auch nicht den schändlichsten Verrath am Vertrauen Melanchthon's--scheute, um sein klar erkanntes Ziel, nämlich die, Vernichtung Melanchthon's and der bisherigen Tradition des Protestantisimus zu erreichen und dem Bekenntniss der Kirche einen ganz anderen Charakter aufzuprägen als der war, in dem es sich bisher entwickelt hatte.: [5161]1 * Man hat daraus eine Gleichgültigkeit gegen den historischen Christus und sein Werk erschliessen wollen, dass er : [5162]1 * Melanchthon hat Luther's christologische Ansichten aus der Zeit des Abendmahlsstreites nie getheilt. Die Menschwerdung besteht ihm in der Aufnahme der menschlichen Natur in die: [5163]1 * Melanchthon kam, ohne auf Calvin Rücksicht zu nehmen, ja ohne von dessen Lehre wissen zu können, auf selbständigem Wege zu derselben Ansicht, welche bei Calvin sich ausgebildet hatte: [5164]1 * Mit Spener beginnt jener grosse Eroberungszug der reformirten Kirche gegen die lutherische, der seitdem verschiedene Namen, erst Frömmigkeit, dann Toleranz, dann Union, dann Conföderation auf sein Panier geschrieben hat.: [5165]1 * Mitteldinge: [5166]1 * Nach der Methodistischen Auffassung des Heilsverhältnisses Gottes und des Menschen hängt das Heil oder Nicht-Heil eines jeden Menschen lediglich von seinem eigenen freien Verhalten gegenüber den erleuchtenden, erneuernden und heiligenden Einwirkungen des heiligen Geistes ab. Verhält man sich gegenüber diesen Einwirkungen empfänglich, so wird man hier, und einst dort, selig werden; verschliesst man sein Herz gegen dieselben, so wird man hier, und auf ewig im Tode verbleiben. Mit dieser Grundanschauung hängen alle sonstigen Eigenthümlichkeiten des Methodismus, wie z. B. seine eigenthümliche Freiheitslehre, seine Betonung der Wirksamkeit des heiligen Geistes, seine Lehre von der christlichen Vollkommenheit, und dergleichen, eng zusammen. Seinem innersten Geist und Wesen nach ist er eine Auffassung des Christenthums vom Standpunkte der christlichen Vollkommenheit oder der völligen Liebe.: [5167]1 * Nach römischer Lehre ist eine katholische Regierung verpflichtet, die Andersgläubigen zu unterdrücken. Die Päpste haben die Habsburger durch die Jesuiten stets zur Befolgung dieser Lehre angehalten. In der zweiten Hälfte des sechszehnten Jahrhunderts war die Bevölkerung in einigen überwiegend deutschen Erbstaaten fast zu neun Zehntel protestantisch. Durch das System der Zwangsbekehrung und der Austreibung der Protestanten wurde am Ende des : [5168]1 * Nichts Grosses geschieht ohne Leidenschaft.: [5169]1 * Oberkirchenrath: [5170]1 * Officielle Actenstücke zu dem von Sr. Heiligkeit dem Papst Pius IX. nach Rom berufenen Oekumenischen Concil, Zweite Sammlung,: [5171]1 * Officielle Actenstücke zu dem von Sr. Heiligkeit dem Papste Pius IX. nach Rom berufenen Oekumenischen Concil,: [5172]1 * Pelagianer, Mameluk, zweifältiger Papist: [5173]1 * Philippe, Philippe, ihr thut nicht recht, dass ihr Augustanam Confessionem so oft ändert; denn es ist nicht euer, sondern der Kirchen Buch;: [5174]1 * Privatdocent: [5175]1 * Prophetenkinder: [5176]1 * Reform der Röm. Kirche in Haupt und Gliedern Aufgabe des bevorstehenden Röm. Concils,: [5177]1 * Sündenriegel,: [5178]1 * Sündenspiegel, : [5179]1 * Sammlung der Actenstücke zum ersten Vaticanischen Concil, mit einem Grundriss der Geschichte desselben,: [5180]1 * Seine Schrift des Reformationszeitalters ist von den Katholiken mehr gefürchtet, eifriger bekämpft und verfolgt worden, als Calvin's Christliche Institution.: [5181]1 * Seligmacher: [5182]1 * So endete das Maulbronner Gespräch mit einer vollständigen Niederlage der Lutheraner.: [5183]1 * So wenig das Feuer ohne Hitze und Rauch ist, so wenig ist der Glaube ohne Liebe.: [5184]1 * Sondern hie ist die höchste Gemeinschaft, welche Gott mit dem Menschen wahrhaftig hat, aus welcher persönlichen Vereinigung und der daraus erfolgenden höchsten und unaussprechlichen Gemeinschaft alles herfleusst, was menschlich von Gott, und göttlich vom Menschen Christo gesaget und gegläubet wird; wie solche Vereinigung und Gemeinschaft der Naturen die alten Kirchenlehrer durch die Gleichniss eines feurigen Eisens, wie auch der Vereinigung Leibes und der Seelen im Menschen erkläret haben.: [5185]1 * Stimmen aus der katholischen Kirche über die Kirchenfragen der Gegenwart,: [5186]1 * Tagebuch während des Vaticanischen Concils geführt,: [5187]1 [5188]2 * Taufbüchlin: [5189]1 * Taufbüchlin.: [5190]1 * Torgisch Bedenken, welchergestalt oder massen vermöge Gottes Worts die eingerissene Spaltungen zwischen den Theologen Augsburgischer Confession christlich verglichen und beigelegt werden möchten, anno: [5191]1 * Traubüchlin: [5192]1 [5193]2 * Ueber die allgemeinen Kirchenversammlungen,: [5194]1 * Und obwohl die Sünden durch Gottes Fürsehung werden regiert, so ist doch Gott keine Ursache der Sünde; denn das Ziel unterscheidet die Werke. Siehe Exempel an Joseph und seinen Brüdern, an David und Simei, an Christo und den Juden.: [5195]1 * Und wiewohl ich's nicht gern habe, dass man die Lehre und Leute : [5196]1 * Unser Vater: [5197]1 * Unstreitig liessen es auch oft genug Priester, Bischöfe und Päpste, gewissenlos und unverantwortlich, selbst dort fehlen, wo es nur von ihnen abhing, ein schöneres Leben zu begründen; oder sie löschten gar noch durch ärgerliches Leben und Streben den glimmenden Docht aus, welchen sie anfachen sollten: die Hölle hat sie verschlungen. . . . Beide: [5198]1 * Vater unser: [5199]1 * Vergehet nun und nimmermehr.: [5200]1 * Vermahnung zu der Beicht: [5201]1 * Versammlung aller Gläubigen: [5202]1 * Vom Abendmahl des Herrn wird also gelehret, dass: [5203]1 * Vorsehung, : [5204]1 * Was die göttliche Natur in Christo anlanget, weil bei Gott keine Veränderung ist: [5205]1 * Weil Gottheit und Menschheit,: [5206]1 * Wenn zu dem Edelsten in Luther auch die ihn zum Reformator befähigende Weitherzigkeit und Demuth gehörte, womit er die eigenthümlichen Gaben Anderer, vor allem Melanchthon's anerkannte, so war es das Bestreben jener engherzigen Freunde, Luthern auf sich selbst zu beschränken, der Ergänzungsbedürftigkeit auch dieser vielleicht grössten nachapostolischen Persönlichkeit zu vergessen und, was ihnen jedoch nicht gelang, auch ihn selbst derselben vergessen zu machen.: [5207]1 * Wider die tiefgesuchten und scharfgespitzten, aber doch nichtigen Ursachen Osianders,: [5208]1 * Wider etliche Rottengeister: [5209]1 * Wie Melanchthon hat auch Calvin seinen Glauben zusammengefasst in einem besonderen Werke, der Inst. rel. chr., nur methodischer, folgerichtiger, überlegner, die grösste Glaubenslehre des: [5210]1 * Wie könnt' uns Göttliches entzücken?: [5211]1 * Wie könnte en das Licht erblicken! : [5212]1 * Wie man die Einfältigen soll lehren beichten: [5213]1 * Wie man die Einfeltigen soll leren beichten.: [5214]1 * Wir gläuben, lehren und bekennen, dass die göttliche und menschliche Natur nicht in ein Wesen vermenget, keine in die andere verwandelt, sondern ein jede ihre wesentliche Eigenschaften behalte, : [5215]1 * als unseres Propheten: [5216]1 * anfangslose Existenz: [5217]1 * aufs neu übersehen und zugericht: [5218]1 * ausgetheilt, gegessen und mit den Zähnen zerbissen: [5219]1 * ausser der Christenheit: [5220]1 * bemerkte ich etwas Grosses, woran die Erinnerung, ja vielmehr, wonach die Sehnsucht nur mit meinem Leben absterben wird. Nicht nur findet sich hier das vollkommene Institut einer vollkommenen Republik, sondern als eine besondere Zierde und Mittel der Disciplin eine Sittenzucht, nach welcher über die Sitten und selbst die geringsten Ueberschreitungen der Bürger wöchentlich Untersuchung angestellt wird, zuerst durch die Viertelsinspectoren, dann durch die Senioren, endlich durch den Magistrat, je nachdem der Frevel der Sache oder die Verhärtung und Verstockung der Schuldigen es erfordern. In Folge dessen sind denn alle Fluchworte, alles Würfel- und Kartenspiel, Ueppigkeit, Uebermuth, Zank, Hass, Betrug, Luxus, u.s.w., geschweige denn grössere Vergehungen, die fast unerhört sind, untersagt. Welche herrliche Zierde für die christliche Religion solche Sittenreinheit, vor der wir mil allen Thränen beweinen müssen, dass sie uns fehlt und fast ganz venachlässigt wird, und alle Gutgesinnten sich anstrengen, dass sie in's Leben gerufen werde! Mich, wofern mich die Verschiedenheit der Religion nicht abgehalten, hätte die sittliche Uebereinstimmung hier auf ewig gefesselt, und mit allem Eifer habe ich von da an getrachtet, dass etwas Aehnliches auch unserer Kirche zu Theil würde. Nicht geringer als die öffentliche Zucht war auch die häusliche meines Hausherrn Scarron ausgezeichnet durch stetige Gebetsübungen, Lectüre der heiligen Schrift, Gottesfurcht in Worten und Thaten, Masshalten in Speise und Kleidung, dass ich eine grössere Sittenreinheit selbst im väterlichen Hause nicht gesehen.: [5221]1 * damnamus: [5222]1 * darin besteht, dass der Logos sich der Gottesgestalt : [5223]1 * das ächteste Christenthum aus dem Munde Christi selbst: [5224]1 * dass Christus auch nach und mit seiner assumirten Menschheit gegenwärtig sein : [5225]1 * dass du bei Leib und Seele nicht sol1st sagen: ich bin : [5226]1 * dass sie sich zu der im Jahr: [5227]1 * derhalben wird auch die Gegenlehr verworfen: [5228]1 * die begnadigte: [5229]1 * die grossartigste wissenschaftliche Rechtfertigung des Augustinismus voll religiösen Tiefsinns in unerbittlicher Folgerichtigkeit der Gedanken.: [5230]1 * durchteufelte, überteufelte lästerliche Herzen und Lügenmäuler.: [5231]1 * eine göttlich nothwendige Verstandes-Inconsequenz: [5232]1 * eine heilige allgemeine christliche Kirche: [5233]1 * eine mächtige Schrift, stoltz, wahrheitsgewiss, kühn in Gedanken und Wort, voll heiligen Eifers, gewaltigen Ernstes, aus innerster Seele herausgeschrieben. . . . Kaum irgendwo sonst ergiesst sich gleich mächtig und reich der Strom seines Geistes.: [5234]1 * eingeteufelte: [5235]1 * etwas besseren berichtet: [5236]1 * ewige Wahl, : [5237]1 * gehörig: [5238]1 * grossartige, tiefe, geist- und lebensvolle Anschauungen vom göttlichen Sein und Leben: [5239]1 * ist, wie schon die alte Kirche in ihren namhaftesten Lehrern sah, die reformirten Theologen richtig erkannten und auch die bedeutendsten neueren Ausleqer aller Confessionen zugestehen, das Subjekt der Erhöhung aber der : [5240]1 * keine Handlung des Kurfürsten Johann Sigismund verräth, dass ihn irgend eine unreine Nebenabsicht geleitet habe.: [5241]1 * laut des Evangelii: [5242]1 * mit vleis emendirt: [5243]1 * nicht ein Fünklein der geistlichen Kräfte: [5244]1 * ob er zu unserm Herrgott oder zu dem Teufel gefahren sei: [5245]1 * ob sie gleich nur Einen wahrhaftigen Gott gläuben und anbeten: [5246]1 * oder aus seinen eigenen Kräften etwas zu seiner Bekehrung, weder zum ganzen noch zum halben oder zu einigem dem wenigsten oder geringsten Theil, helfen, thun, wirken oder mitwirken vermöge, von ihm selbst, als von ihm selbst: [5247]1 * rein: [5248]1 * schon damals ganz und gar reformirt über die Person Christi und: [5249]1 * so wenig als ein Stein oder Block oder Thon: [5250]1 * unglücklich gewählt: [5251]1 * viel Ungeziefers und Geschmeiss mancherlei Abgötterei: [5252]1 * vom Bösen,: [5253]1 * vom Uebel: [5254]1 * wahrer Leib: [5255]1 * wahrhaftiglich: [5256]1 * wenn Luther mitten in seiner schwärmerisch tobenden Leidenschaft den ehrlichen Zwingli einen Schärmer nennt, ihn, der von aller Schwärmerei so fern war. Es sei denn, dass man den idealistischen Zug in ihm : [5257]1 * wie die Katzen, die vorne lecken und hinten kratzen: [5258]1 * wie ein Hausvater sein Gesinde soll lehren Morgens und Abends sich segnen: [5259]1 __________________________________________________________________

Index of French Words and Phrases

* Actes et histoire du Concile oecuménique de Rome, premier du Vatican,: [5260]1 * Actes, decrets et documents reccuillis et mis en ordre par M. Pelletier, chanoine d'Orleans.: [5261]1 * Avant le Concile. Rome, Deuxième ed.: [5262]1 * C'est probablement d'après la copie de Junius que cette Confession a été imprimée dans le livre des Martyrs de Crespin. Le text de Crespin ne diffère pas de celui du manuscrit authentique.: [5263]1 * Calvin ne la sauve pas seulement, mais conquiert à cette petite ville une grandeur, une puissance morale immense. Il en fait la capitale de la Réforme, autant que la Réforme peut avoir une capitale, pour la moitié du monde protestante, avec une vaste influence, acceptée ou subie, sur l'autre moitié. Genève n'est rien par la population, par les armes, par le territoire: elle est tout par l'esprit. Un seul avantage matériel lui garantit tous ses avantages moraux: son admirable position, qui fait d'elle une petite France républicaine et protestante, indépendante de la monarchie catholique de France et à l'abri de l'absorption monarchique et catholique; la Suisse protestante, alliée necessaire de la royauté française contre l'empereur, couvre Genève par la politique vis-à-vis du roi et par l'épée contre la maison d'Autriche et de Savoie.: [5264]1 * Ce qui se passe au Concile,: [5265]1 * Ce qui se passe au Concile.: [5266]1 * Chronique concernant le Prochain Concile. Traduction revue et approuvée de la Civiltà cattolica par la correspondance de Rome,: [5267]1 * Civiltà catholica,: [5268]1 * Confession vrayement Chrétienne contenant le sommaire de la doctrine de Dieu et salut éternel de l'âme.: [5269]1 * Dieu, lui avait imprimé un charactère d'une si grande majesté.: [5270]1 * Du Concile général et de la paix religieuse,: [5271]1 * Fidèlement attaché à la tradition de l'Église catholique, nous tenons, non-seulement qu'il est l'oeuvre des apôtres, mais encore qu'il fut composé par eux, alors que réunis à Jérusalem, ils allaient se disperser dans l'univers entier; et qu'ils volurent, avant de séparer, fixer une règle de foi vraiment uniforme et catholique, destinée à être livrée, partout la même, aux catéchumènes.: [5272]1 * Fils respectueux et reconnaissants de Calvin, notre grand Réformateur, mais condamnant une erreur qui fut celle de son siècle et fermement attachés à la liberté de conscience selon les vrais principes de la Réformation et de l'Evangile nous avons élevé ce monument expiatoire, le 27 Octobre, 1903.: [5273]1 * Il a mis le glaive en la main des magistrats pour réprimer les pechés commis non seulement contre la seconde table des commandements de Dieu, mais aussi contre la première.: [5274]1 * L'infaillibilité et le Concile général,: [5275]1 * L'un et l'autre expriment cette haute puissance qui les domine toutes, dont toutes les autres dérivent, qui gouverne et n'est pas gouvernée, qui juge et n'est pas jugée. Quand nous disons que l'Eglise est infaillible, nous ne demandons pour elle, il est bien essentiel de l'observer, aucun privilége particulier; nous demandons seulement qu'elle jouisse du droit commun à toutes les souverainetés possible qui toutes agissent néssairement comme infaillibles; car tout gouvernement est absolu; et du moment où l'on peut lui résister sous prétexte d'erreur ou d'injustice, il n'existe plus.' Du Pape,: [5276]1 * La dernière heure du Concile,: [5277]1 * La libertè du Concile et l'infaillibilité,: [5278]1 * Le: [5279]1 * Le Concile du Vatican, son histoire et ses conséquences politiques et religieuses,: [5280]1 * Le nombre des votants est de: [5281]1 * Le roy s'avisera.: [5282]1 * Lettre sur le futur Concile OEcuménique,: [5283]1 * Mon père m'avoit destiné à la Théologie; mais puis après, d'autant qu'il considéroit que la science des Loix communément enrichit ceux qui la suyvent, ceste espérance luy fait incontinent changer d'avis.: [5284]1 * Nos sympathies personnelles sont avec la droite dans les trois grandes questions que le Synode a eu à résoudre: celle de l'autorité du Synode, celle de la déclaration de foi, celle enfin des conditions de foi et de doctrine auxquelles les pasteurs et les électeurs devront désormais souscrire. Nous estimons que par ces trois votes la majorité a accompli des actes nécessaires, et que si, par un abus de pouvoir que nous ne voulons pas prévoir, le gouvernement refusait de ratifier son oeuvre: [5285]1 * Notre saint éternel depend de cette condition, que nous appellons la foy; cette foy depend de la grace de Dieu et de la puissance de son Esprit; cette grace, cette puissance de l'Esprit depend du conseil de l'election de Dieu, et ce conseil n'ayant autre fondement que sa volonté est constant et irrevocable, l'événement sursuit necessairement. Ce conseil depend de la libre volonté de Dieu.: [5286]1 * On veut jeter l'église dans I'abîme, nous y jeterons plutôt nos cadavres.: [5287]1 * Ou de permettre tellement les mauvaises, que l'événement soit entièrement undubitable.: [5288]1 * Rome pendant le Concile,: [5289]1 * Sois fidèle jusques à la mort et je te donneray la couronne de vie;: [5290]1 * Soyez tousjours appareillez à respondre à chacun qui vous demande raison de l'espérance qui est en vous.: [5291]1 * Sur les Conciles généraux à l'occasion de celui que Sa Sainteté Pie IX. a convoqué pour le 8 décembre prochain,: [5292]1 * Te ferai mon possible, mes chers fils, mais je n'ai pas encore lu le schéma; je ne sais pas ce qu'il contient.: [5293]1 * Troisième: [5294]1 * avec ce mysticisme enthousiaste, ce dédain pour les remontrances des savants et des sages, cette confiance impassible. Quel que soit le jugement de l'histoire, personne ne pourra nier que cette foi profonde ne lui ait créé dans le dix-neuvième siècle une personnalité d'une puissance et d'une majesté incomparables, dont l'éclat grandit encore un pontificat déjà si remarquable par une durée, des vertus et des malheurs vraiment exceptionnels.: [5295]1 * conduit à la pure verité de Dieu, à laquelle it nous convient tenir, nous servant des hommes pour nous aider à y parvenir.: [5296]1 * dans les matières de la religion et de la conscience: [5297]1 * l'Univers,: [5298]1 * le plus bel usage de l'autorité royale: [5299]1 * ruse de guerre: [5300]1 * sautoit au milien des auditeurs: [5301]1 * tiré de la pure doctrine apostolique: [5302]1 * une réserve préalable en repoussant ce qui dans la Confession belge regarde l'exercise du pouvoir civil en matière de foi.: [5303]1 __________________________________________________________________

Index of Pages of the Print Edition

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This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.

References

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The Scotch Commissioners. (part 10)

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file:///ccel/s/schaff/creeds1/cache/creeds1.html3?scrBook=1Cor&scrCh=8&scrV=10#ix.ii.v-p198.1 2240. file:///ccel/s/schaff/creeds1/cache/creeds1.html3?scrBook=1Cor&scrCh=9&scrV=9#ix.ii.v-p157.1 2241. file:///ccel/s/schaff/creeds1/cache/creeds1.html3?scrBook=1Cor&scrCh=10&scrV=1#ix.ii.v-p108.4 2242. file:///ccel/s/schaff/creeds1/cache/creeds1.html3?scrBook=1Cor&scrCh=10&scrV=4#ix.ii.v-p108.4

The Scotch Commissioners. (part 11)

2243. file:///ccel/s/schaff/creeds1/cache/creeds1.html3?scrBook=1Cor&scrCh=10&scrV=16#x.viii-p113.2 2244. file:///ccel/s/schaff/creeds1/cache/creeds1.html3?scrBook=1Cor&scrCh=10&scrV=20#viii.vi-p242.3 2245. file:///ccel/s/schaff/creeds1/cache/creeds1.html3?scrBook=1Cor&scrCh=10&scrV=25#ix.ii.v-p190.2 2246. file:///ccel/s/schaff/creeds1/cache/creeds1.html3?scrBook=1Cor&scrCh=10&scrV=27#ix.ii.v-p198.2 2247. file:///ccel/s/schaff/creeds1/cache/creeds1.html3?scrBook=1Cor&scrCh=11&scrV=2#vi.xiii-p66.6 2248. file:///ccel/s/schaff/creeds1/cache/creeds1.html3?scrBook=1Cor&scrCh=11&scrV=2#vii.i-p6.10 2249. file:///ccel/s/schaff/creeds1/cache/creeds1.html3?scrBook=1Cor&scrCh=11&scrV=21#ix.ii.v-p169.4 2250. file:///ccel/s/schaff/creeds1/cache/creeds1.html3?scrBook=1Cor&scrCh=11&scrV=23#x.viii-p51.1 2251. file:///ccel/s/schaff/creeds1/cache/creeds1.html3?scrBook=1Cor&scrCh=11&scrV=26#x.viii-p53.1 2252. file:///ccel/s/schaff/creeds1/cache/creeds1.html3?scrBook=1Cor&scrCh=11&scrV=27#ix.ii.v-p174.1 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The Scotch Commissioners. (part 12)

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The Scotch Commissioners. (part 13)

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The Scotch Commissioners. (part 14)

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# Creeds of Christendom, vol. 2

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Title: Creeds of Christendom, with a History and Critical notes. Volume II. The History of Creeds. Creator(s): Schaff, Philip (1819-1893) Print Basis: Sixth Edition Rights: Public Domain CCEL Subjects: All; Creeds; History; Reference; Proofed LC Call no: BR145.S3 1882-1910 LC Subjects:

Christianity

History __________________________________________________________________

Bibliotecha Symbolica Ecclesiæ Universalis

THE CREEDS OF CHRISTENDOM

with

A HISTORY AND CRITICAL NOTES

BY

PHILIP SCHAFF, D.D., LL.D.

PROFESSOR OF BIBLICAL LITERATURE IN THE UNION THEOLOGICAL SEMINARY, N.Y.

IN THREE VOLUMES

VOLUME II. THE GREEK AND LATIN CREEDS, WITH TRANSLATIONS

VOLUME II.

THE GREEK AND LATIN CREEDS, WITH TRANSLATIONS

Reprinted by arrangement with

Harper and Row, Publishers

THE CREEDS OF CHRISTENDOM

Copyright, 1877, by Harper & Brothers

Copyright, 1905, 1919 by David S. Schaff

Printed in the United States of America

D-H

NOTE.

In the present edition I have added, at the close of this volume, an important document--namely, the Encyclical Letter of Pope Leo XIII., on the Christian constitution and government of States. It is closely connected with the famous Syllabus of his predecessor, Pius IX. (vol. II. pp. 213-233), and sets forth more fully the papal or mediæval theory of the relation between Church and State.

PHILIP SCHAFF.

NEW YORK, December, 1889.

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CONFESSIONES ECCLESIAE APOSTOLICAE.

SCRIPTURE CONFESSIONS. __________________________________________________________________

CONFESSIONES ECCLESIAE APOSTOLICAE.

SCRIPTURE CONFESSIONS.

CONFESSIONES ECCLESIÆ APOSTOLICÆ.

SCRIPTURE CONFESSIONS.

The Bible is the Word of God to man; the Creed is man's answer to God. The Bible reveals the truth in the popular form of life and fact; the Creed states the truth in the logical form of doctrine. The Bible is to be believed and obeyed; the Creed is to be professed and taught. Hence we find few traces of creeds in the Bible.

In the Old Testament the fundamental doctrine of Monotheism is placed as a command at the head of the Decalogue, Exod. xx. 2, 3, and put in the form of a dogma, Deut. vi. 14:

sm ysr'l Hear, O Israel:

yhvh '?hynv yhvh 'chd Jehovah our Elohim, Jehovah is one [The Lord our God, the Lord is one].

These words form the beginning of what is termed Shama (Hear), and are repeated in the daily morning and evening services of the Jews. They are the Creed of the Jews, in distinction from the Gentiles or idolaters.

The sentence does not mean, 'Jehovah is our God, Jehovah alone' (and no other God), but it means either 'Jehovah, our God, Jehovah is one,' [1] or, 'Jehovah, our God, is one Jehovah.' [2] In either case it is an affirmation of the unity of God, and this is made the basis of the fundamental moral precept which follows (ver. 5): 'And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.' Hence our Lord, Mark iv. 29, quotes these two passages together as 'the first of all the commandments.'

Similar assertions of the unity of God are found in Deut. iv. 35, 39 ('Jehovah is the God; there is none else beside him'); 2 Sam. vii. 22; xxii. 32; 1 Kings viii. 60; I Chron. xvii. 20; Psa. xviii. 31 ('Who is God save Jehovah? or who is a rock save our God?'); Psa. lxxxvi. 10 ('Thou art God alone'); Isa. xliii. 10-12; xliv. 6, 8; xlv. 22; Joel ii. 27; Zech. xiv. 9.

The New Testament confirms this doctrine repeatedly: Mark xii. 29; John xvii. 3 ('Thee, the only true God'); 1 Cor. viii. 4 ('There is none other God but one'); Gal. iii. 20; 1 Tim. ii. 5.

But while the New Testament presupposes the unity of the Godhead, it makes the Divinity and Messiahship of Jesus of Nazareth the centre of the Christian religion in its distinctive fundamental creed. The following are the passages which furnished the nucleus for the ancient rules of faith and baptismal creeds.

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The Confession of Nathanael (Bartholomew).

John i. 50 (49).

Apekrithe Nathanael kai legei auto ;

Nathanael answered and saith unto him, Rhabbi, su ei ho huios tou theou, Rabbi, Thou art the Son of God,

su ei ho basileus tou Israel.

Thou art the King of Israel.

Note.--'King of Israel' is a designation of the Messiah, and an anticipation of the Confession of Peter. Nathanael reasons from the divine character of Christ as revealed in his supernatural knowledge of the heart, to his Messiahship, and returns the commendation, 'Behold an Israelite indeed without guile,' by the acknowledgment, 'Thou art the King of Israel,' and hence my King. The term 'Son of God' was also a designation of the Messiah in his divine nature, derived from Psa. ii. 5,12 (comp. Isa. ix. 6), and is so used by Peter, Matt. xvi. 16; by the disciples in the ship, Matt. xiv. 33; by Martha, John xi. 27; and by the high-priest, Matt. xxvi. 63. The Apostles, before the pentecostal illumination, had no clear insight into the full meaning of the expression; but their faith, based upon the Old Testament and the personal knowledge of our Lord, contained the living germ of the full knowledge. __________________________________________________________________

The Confession of Peter.

Matt. xvi. 16.

Apokritheis de Simon Petros eipen ;

And Simon Peter, answering, said,

Su ei ho Christos, ho huios tou theou tou zontos

Thou art the Christ [the Messiah], the Son of the living God.

Note.--This is the fundamental Christian Confession, and the rock on which the Church is built. See Schaff's Annotations to Lange on Matthew, pp. 293-295.

John vi. 68.

Kurie, pros tina apeleusometha? remata zoes aioniou echeis; kai hemeis pepisteukamen, kai egnokamen hoti

Lord, to whom shall we go? Thou hast words of life eternal, and we have believed and known that

Su ei ho hagios tou theou

Thou art the Holy One of God.

Note.--This is the true reading, instead of the received text: 'Thou art the Christ, the Son of the living God', ( su ei ho Christos, ho huios tou theou tou zontos ) which is conformed to Matt. xvi. 16. It is equivalent to Thou art the Messiah, and coincides with the testimony of the demoniacs (Mark i. 26), who with ghost-like intuition perceived the supernatural character of Jesus. This Confession of Peter belongs to an earlier period than the one recorded by Matthew. See Lange, Com. on John, pp. 234 sq. (Am. ed.).

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The Confession of Thomas.

John xx. 28.

Apekrithe Thomas kai eipen auto; Thomas answered and said unto him, Ho kurios mou kai ho theos mou My Lord and my God!

Note.--This is the strongest apostolic Confession of Faith in the Lordship and Divinity of Christ, an echo of the beginning of the fourth Gospel (i. 1, 'the Word was God'), and an anticipation of its close (xx. 31, 'that ye may believe that Jesus is the Christ, the Son of God, and that believing ye may have life in his name'). For the words are undoubtedly addressed to Christ, as is evident from the preceding 'to him,' and from the appellation, 'My Lord;' [3] and not an exclamation of astonishment addressed to God. [4] For in the latter case Thomas would utter a profanity unrebuked by the Lord. The words indicate a triumph of faith over doubt. Thomas was not an unbeliever--he was not a doubter from indifference to the truth (as Pontius Pilate), still less from hostility to the truth, but from love of truth. He was an honest and earnest inquirer; his heart was anxious and ready to believe, but his understanding demanded evidence, which he embraced with joy as soon as it was presented. He represents the principle, intellectus precedit fidem , which is not entirely inconsistent with the other, fides precedit intellectum. He was a rationalist in the best sense of the term, animated and controlled by a love of truth. Blessed are those that seek the truth, for they shall find it. This kind of skepticism, or spirit of inquiry rather, is a stimulating and propelling force in the Church, and is necessary to the progress of theological science and historical and philosophical research. To such skepticism the words of the poet may be applied:

'There lives more faith in honest doubt,

Believe me, than in half the creeds:

He fought his doubts, and gathered strength,

To find a stronger faith his own.'

And yet there is a higher faith, which believes without seeing (ver. 29; (1 Pet. i. 8; 2 Cor. v. 7), which holds fast to the invisible as seeing him (Heb. xi. 27), which goes to Christ as the child to his mother's breast, as heart to heart, as love to love, with undoubting, implicit, unbounded trust and confidence.

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[3] The Greek nominative with the article is used for the vocative, as in Matt. xi. 26, where God is addressed in prayer, ho pater ; xxvii. 29, chaire ho basileus ; in Mark xv. 34, ho theos mou, ho theos mou, eis ti enkatelipes me ; in Luke viii. 54, and in many other passages.

[4] Theodore of Mopsnestia: ' Quasi pro miraculo facto Deum collaudat. ' He is followed by Socinians and Rationalists. __________________________________________________________________

The Baptismal Formula.

Matt. xxviii. 19.

Matheteusate panta ta ethne, baptizontes autous

Disciple [make disciples of] all the nations, baptizing them

eis to onoma tou patros

into the Name of the Father,

kai tou huiou

and of the Son,

kai tou hagiou pneumatos,

and of the Holy Ghost;

didaskontes autous terein panta hosa eneteilamen humin.

teaching them to observe all things whatsoever I have commanded you.

Note.--For an explanation of the Baptismal Formula, which is the basis of the old Trinitarian creeds, and for the various renderings of eis (into, to, in, with reference to), see Schaff and Lange, Com. on Matt. pp. 556-558.

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The Confession of the Eunuch.

Acts viii. 37.

Pisteuo ton huion tou theou einai ton Iesoun Christon.

I believe that Jesus Christ is the Son of God.

Note.--This confession of the Ethiopian Eunuch before his baptism by Philip the Deacon, together with the preceding words of Philip, 'If thou believest with all thine heart, thou mayest' [be baptized], according to the received text (with sundry variations), is not contained in the best Uncial MSS., and is given up by critical editors (Griesbach, Lachmann, Tischendorf, Tregelles, Alford, Westcott and Hort), as an interpolation made to suit the baptismal service of the Church; but it is found even in Irenæus and Cyprian, and tends to prove the apostolical origin of a baptismal confession of faith in Christ as the Son of God.

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One God and One Lord.

1 Cor. viii. 6.

Heis theos ho Pater, There is One God the Father,

ex hou ta panta,

of whom are all things,

kai hemeis eis auton;

and we unto [for] him;

kai eis kurios Iesous Christos,

and One Lord Jesus Christ,

di hou ta panta,

by whom are all things,

kai hemeis di autou.

and we by him.

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The Mystery of Godliness.

1 Tim. iii. 16.

Homologoumenos mega estin to tes eusebeias musterion;

Confessedly great is the mystery of godliness:

Hos [Theos] ephanerothe en sarki,

'Who [God] was manifested in the flesh,

edikaiothe en pneumati,

justified in the Spirit,

ophthe angelois,

seen of angels,

ekeruchthe en ethnesin,

preached among the Gentiles,

episteuthe en kosmo,

believed on in the world,

anelephthe en doxe.

received up in glory.'

Note.--The relative OC ( hos , who) is best sustained by evidence ( ' AC--though Aleph has been meddled with, and B is wanting), instead of the noun Th C ( theos , God, in the text. rec.), or of the neuter gender, ho (which). See Tischendorf, ed. viii. maj. ii. p. 849, and the long notes of Alford and Wordsworth. The reading hos improves the rhythm without changing the sense; for it certainly refers to Christ the God-Man, whether we connect it with musterion (by transition from the mystery to the person of Him who is the sum and substance of the revelation of God), or regard it (in accordance with the parallelism and continuity of the following clauses) as a quotation from a primitive hymn or confession. Wordsworth refers 'who' to the preceding 'living God,' but God as such can not be said to have been 'received in glory.'

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The Elementary Articles.

Heb. vi. 1, 2.

Dio aphentes ton tes arches tou Christou logon, epi ten teleioteta pherometha; me palin themelion kataballomenoi

Therefore, leaving the word concerning the beginning of [the] Christ, let us go unto perfection [maturity], not laying again a foundation

metanoias apo nekron ergon,

of repentance from dead works,

kai pisteos epi theon,

and of faith in God,

baptismon didaches,

of the doctrine of baptisms [washings],

epitheseos te cheiron,

and of laying on of hands,

anastaseos te nekron,

and of resurrection of the dead,

kai krimatos aioniou.

and of eternal judgment.

Note.--Many commentators suppose that the sacred writer here refers to the fundamental and elementary articles of catechetical instruction in the apostolic Church; but the articles mentioned were held by Christians in common with the Jews, and are distinguished from the fullness of Christian knowledge ( teleiotes ), or 'the strong meat for those who are of full age' (ver. 14). The passage has only a remote bearing on creeds. For details, see the commentaries of Bleek, Tholuck, Delitzsch, Lünemann, Alford, Moll and Kendrick.

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Other Allusions to Creeds.

The duty of confessing the faith is taught by our Lord, Matt. x. 32, 33, and by St. Paul, Rom. x. 9, 10.

Allusions to a creed may be found in the following passages:

Acts xvi. 31, where Paul and Silas, in answer to the question of the jailer at Philippi, say: 'Believe on the Lord Jesus Christ, and thou shall be saved, and thy house.'

Rom. xii. 6: ' The analogy of faith' ( kata ten analogian tes pisteos ).

1 Cor. xv. 3: 'I delivered unto you among the first things that which I also received, that Christ died for our sins, according to the Scriptures, and that he was buried, and that he rose again the third day, according to the Scriptures,' etc.

2 Tim. i. 13, 14: 'Hold fast the form of sound words [ hupothuposin ton hugiainonton logon , a sketch or outline of the healing words] which thou hast heard from me, in faith and love, in Christ Jesus. That good thing which was committed unto thee [ ten paratheken , or parakatatheken, the deposit] keep, by the Holy Ghost, which dwelleth in us.' Comp. ver. 12, and 1 Tim. vi. 20 ( ten paratheken phulaxon ).

Heb. v. 12: 'Ye have need that one teach you again which be the first principles of the oracles of god' ( ta stoicheia tes arches ton logion tou theou ). Comp. vi. 1, 2.

1 John iv. 2: 'Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh [ homologei Iesoun Christon en sarki eleluthota ] is of God.'

2 John 10: 'If there come any unto you, and bring not this doctrine [ tauten ten didachen , viz., the doctrine of Christ, ver. 9], receive him not into your house.'

Jude 3: 'Exhorting that ye should earnestly contend for the faith which was once delivered unto the saints' ( te hapax paradotheise tois hagiois pistei ). __________________________________________________________________

[1] So Oehler (Theologie des A. Test. Vol. I. p. 159), and others: 'Our Elohim' is in apposition to the first Jehovah, and 'chd is predicate to the second Jehovah.

[2] So our English Version, Keil, and others, who take 'Jehovah, our Elohim' as the subject, and 'one Jehovah' as the predicate, of the sentence. The Mohammedans have borrowed their monotheistic watchword from the Jews, with a heretical addition--'There is no God but Allah; and Mohammed is his prophet.' __________________________________________________________________

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REGULÆ FIDEI

ECCLESIÆ ANTE-NICÆNÆ ET NICÆNÆ.

ANTE-NICENE AND NICENE RULES OF FAITH

AND BAPTISMAL CREEDS.

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REGULÆ FIDEI ECCLESIÆ ANTE-NICÆNÆ ET NICÆNÆ

ANTE-NICENE AND NICENE RULES OF FAITH AND BAPTISMAL CREEDS.

REGULÆ FIDEI

ECCLESIÆ ANTE-NICÆNÆ ET NICÆNÆ.

Ante-Nicene and Nicene Rules of Faith and Baptismal Creeds.

Introductory Remarks.

The Rules of Faith and Baptismal Confessions which we find among the ecclesiastical writers of the second and third centuries mark the transition from the Bible to the OEcumenical Creeds. They contain nearly all the articles of the Apostles' and Nicene Creeds, and some are even more full, especially those of the East; for the Greek Church was, at an early period, disturbed by heretical speculations and perversions, and had a greater talent and taste for metaphysical theology than the less learned but more sober, practical, and steady Church of the West. I have included here also some creeds of the fourth century, to facilitate the comparison with the Apostles' and the Nicæno-Constantinopolitan symbols. In addition to the valuable collections of Hahn (Bibliothek der Symbols und Glaubensregeln, 1842) and Heurtley (Harmonia Symbolica, 1858, and De Fide et Symbolo, 1869), I have examined the more recent works of Caspari (Quellen zur Geschichte des Taufsymbols and der Glaubensregel, 1866-75, 3 vols.), Lumby (History of the Creeds, 1873), Swainson (Literary History of the Nicene and Apostles' Creeds, 1875), and Hort (Two Dissertations, etc., 1876). __________________________________________________________________

Ignatius of Antioch. A.D. 107.

Epistola ad Trallianos, cap. 9.

The following passage is no creed nor part of a creed, but it shows what facts of the gospel history were most prominent in the mind of the famous bishop and martyr Ignatius, of Antioch, and the Church of his age, in opposition to the Gnostic heretics, who resolved the birth, death, and resurrection of Christ into an unreal and delusive show or phantom ( dokesis, hence Docetæ}. A similar passage of greater length occurs in the commencement of his letter to the Christians at Smyrna.

The text is from the shorter Greek recension of the seven Epistles, with the chief interpolations of the longer Greek recension added in brackets. The latter mentions also Christ's lonely descent into Hades ( kathelthen eis haden monos ). In the short Syriac Ignatius there is no Epistle to the Trallians. On the Ignatian controversy and literature, see my Church History, Vol. I. § 119, pp. 463 sqq.

Kophothete oun, hotan humin choris Iesou Christou lale tis

Be deaf, therefore, when any would speak to you apart from (at variance with) Jesus Christ [tou huiou tou Theou] [the Son of God], tou ek genous [genomenou] Dabid who was descended from the family of David, tou ek Marias, born of Mary, hos alethos egennethe who truly was born [ kai ek theou kai ek parthenou ... [both of God and of the Virgin ... alethos anelabe soma; ho Logos truly took a body; for the Word

gar sarx egeneto kai epoliteusato aneu hamartias ...],

became flesh and dwelt among us without sin ...],

ephagen te kai epien [alethos], ate and drank [truly],

alethos ediochthe epi Pontiou Pilatou, truly suffered persecution under Pontius Pilate,

alethos [de, kai ou dokesei] estaurothe kai apethanen ... was truly [and not in appearance] crucified and died ...

hos kai alethos egerthe apo nekron [kai aneste dia trion hemeron],

who was also truly raised from the dead [and rose after three days],

egeirontos auton tou Patros autou ... his Father raising him up ...

[kai tessarakonta hemeras sundiatripsas tois Apostolois, [and after having spent forty days with the Apostles,

anelephthe pros ton Patera; was received up to the Father,

kai ekathisen ek dexion autou, and sits on his right hand,

perimenon heos an tethosin hoi echthroi autou hupo tous podas autou]. waiting till his enemies are put under his feet].

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Irenæus. A.D. 180.

Irenæus was a native of Asia Minor, a pupil of Polycarp of Smyrna (Adv. Hær. Lib. III. cap. 3, § 4; Euseb. H. E. v. 20), and through him a grand-pupil of St. John the Apostle. He was bishop of the church at Lyons (Lugdunum), in the South of France, in 177, wrote his great work against the Gnostic heresies about 180, while Eleutherus (d. 185) was bishop of Rome (Adv. Hær. Lib. III. cap. 3, § 3), and died about 202.

He was therefore a connecting link between the East and the West, as well as between post-apostolic and ante-Nicene Christianity, and altogether the most important witness of the doctrinal status of the Catholic Church at the close of the second century. The ancient Massilia (Marseilles) was a Greek colony, and the churches of Lyons and Vienne in Gaul were probably planted by Eastern missionaries, and retained a close connection with the Eastern churches, as appears from the letter of those churches to their brethren in Asia Minor after the fierce persecution under Marcus Aurelius, A.D. 177 (see Euseb. H. E. v. 1).

Irenaeus refutes the heretics of his age by the Scriptures and the apostolic tradition. This tradition, though different in form from the New Testament, and perhaps older than the writings of the Apostles, agrees with them, being a summary of their teaching, and is handed down in all the churches through the hands of the presbyters. [5] The sum and substance of this tradition is the baptismal creed, called by him the kanon tes aletheias, apostolon didache, to archaion tes ekklesias sustema, gnosis alethe, traditio veritatis, vera fides, prædicatio ecclesiæ. He does not give the creed in full, but incorporates passages of it in several parts of his work. He gives most of the articles of the Apostles' Creed as it prevailed in the West, but has also several characteristic passages in common with the Nicene Creed ( hena ... sarkothenta huper tes emeteras soterias ... to dia propheton kekeruchos ). The ancient liturgies of Gaul likewise have a semi-Oriental character.

First Form

Contra Hæreses, Lib. I. cap. 10, § 1 (Opera, ed. Stieren, Tom. I. p. 119).

He men gar ekklesia, kaiper kath' holes tes oikoumenes heos peraton tes ges diesparmene, para de ton Apostolon kai ton ekeinon matheton paralabousa ten [pistin]

The Church, though scattered through the whole world to the ends of the earth, has received [6] from the Apostles and their disciples the faith

eis hena Theon, Patera pantokratora,

in one God, the Father Almighty,

ton pepoiekota ton ouranon, kai ten gen,

who made the heaven and the earth,

kai tas thalassas, kai panta ta en autois, pistin;

and the seas, and all that in them is;

kai eis hena Christon Iesoun, ton Huion tou Theou,

and in one Christ Jesus, the Son of God,

ton sarkothenta huper tes hemeteras soterias;

who became flesh for our salvation;

kai eis Pneuma hagion,

and in the Holy Ghost,

to dia ton propheton kekeruchos tas oikonomias kai tas eleuseis [ten eleusin, adventum ],

who through the prophets preached the dispensations and the advents [advent],

kai ten ek Parthenou gennesin,

and the birth from the Virgin,

kai to pathos,

and the passion,

kai ten egersin ek nekron,

and the resurrection from the dead,

kai ten ensarkon eis tous ouranous analepsin tou egapemenou Christou Iesou, tou Kuriou hemon,

and the bodily assumption into heaven of the beloved Christ Jesus, our Lord,

kai ten ek ton ouranon en te doxe tou Patros parousian autou,

and his appearing from heaven in the glory of the Father,

epi to anakephalaiosasthai ta panta, to comprehend all things under one head,

kai anastesai pasan sarka pases anthropotetos,

and to raise up all flesh of all mankind,

hina Christo Iesou, to Kurio hemon, kai Theo, kai Soteri, kai basilei, kata ten eudokian tou Patros tou aoratou, pan gonu kampse epouranion kai epigeion kai katachthonion, kai pasa glossa exomologesetai auto, kai krisin dikaian en tois pasi poiesetai, ta men pneumatika tes ponerias, kai angelous parabebekotas, kai en apostasia gegonotas, kai tous asebeis, kai adikous kai anomous kai blasphemous ton anthropon eis to aionion pur pempse; tois de dikaiois, kai hosiois, kai tas entolas autou teterekosi kai en te agape autou diamemenekosi, tois ap' arches, tois de ek metanoias, zoen charisamenos, aphtharsian doresetai, kai doxan aionian peripoiese.

that, according to the good pleasure of the Father invisible, every knee of those that are in heaven and on the earth and under the earth should bow before Christ Jesus, our Lord and God and Saviour and King, and that every tongue should confess to him, and that he may execute righteous judgment over all: sending into eternal fire the spiritual powers of wickedness, and the angels who transgressed and apostatized, and the godless and unrighteous and lawless and blasphemous among men, and granting life and immortality and eternal glory to the righteous and holy, who have both kept the commandments and continued in his love, some from the beginning, some after their conversion.

Note.--Irenæus adds to this Creed: 'The Church, having received this preaching and this faith, as before said, though scattered throughout the whole world, zealously preserves it ( epimelos phulassei ) as one household, ... and unanimously preaches and teaches the same, and hands it down as by one mouth ( sumphonos tauta kerussei kai didaskei kai paradidosin, hos hen stoma kiktemene ); for although there are different dialects in the world, the power of the tradition is one and the same ( he dunamis tes paradoseos mia kai he aute ). And in no other manner have either the churches established in Germany believed and handed down, nor those in Spain, nor among the Celts, nor in the East, nor in Egypt, nor in Libya, nor those established in the middle of the world. But as the sun, God's creature, is one and the same in all the world, so, too, the preaching of the truth shines every where and enlightens all men who wish to come to the knowledge of the truth. And neither will he who is very mighty in language among those who preside over the churches say other than this (for the disciple is not above his Master), nor will he who is weak in the word impair the tradition. For as the faith is one and the same, neither he who is very able to speak on it adds thereto, nor does he who is less mighty diminish therefrom.'

Second Form

Adv. Hær., Lib. III. cap. 4, § 1, 2 (Opera, Tom. I. p. 437).

Quid autem si neque Apostoli quidem Scripturas reliquissent nobis, nonne oportebat ordinem sequi traditionis, quam tradiderunt iis quibus committebant ecclesias? Cui ordinationi assentiunt multæ gentes barbarorum, eorum qui in Christum credunt, sine charta et atramento scriptam habentes per Spiritum in cordibus suis salutem, et veterem traditionem diligenter custodientes,

If the Apostles had not left to us the Scriptures, would it not be necessary to follow the order of tradition, which those to whom they committed the churches handed down? To this order many nations of barbarians give assent, those who believe in Christ having salvation written in their hearts by the Spirit without paper and ink, and guarding diligently the ancient tradition, In unum Deum credentes, believing in one God, Fabricatorem cæli et terræ, Maker of heaven and earth, et omnium quæ in eis sunt, and all that in them is,

Per Christum Jesum Dei Filium;

Through Christ Jesus the Son of God;

Qui, propter eminentissimam erga, figmentum suum dilectionem,

Who, for his astounding love towards his creatures,

eam quæ esset ex Virgine generationem sustinuit,

sustained the birth of the Virgin,

ipse per se hominem adunans Deo,

himself uniting his manhood to God, et passus sub Pontio Pilato, and suffered under Pontius Pilate, et resurgens, and rose again, et in claritate receptus, and was received in glory, in gloria venturas, shall come in glory,

Salvator eorum qui salvantur, et Judex eorum qui judicantur; et mittens in ignem æternum transfiguratores veritatis et

the Saviour of those who are saved, and the Judge of those who are judged; and sending into eternal fire the perverters of the truth

contemptores Patris sui et adventus ejus.

and the despisers of his Father and his advent.

Third Form

Adv. Hær., Lib. IV. cap. 33, § 7 (Opera, Tom. I. p. 670).

After remarking that the spiritual man shall judge all those who are beyond the pale of the truth--that is, outside of the Church--and shall be judged by no one, Irenæus goes on to say: 'For to him all things are consistent; he has a full faith ( pistis holokeros )--'

Eis hena Theon pantokratora, In one God Almighty, ex hou ta panta, from whom are all things;

kai eis ton Huion tou Theou, Iesoun Christon,

and in the Son of God, Jesus Christ, ton Kurion hemon, our Lord,

di hou ta panta, by whom are all things,

kai tas oikonomias autou, and in his dispensations,

di hon anthropos egeneto ho Huios tou Theou;

through which the Son of God became man;

Peismone bebaia kai eis to Pneuma tou Theou, [7]

the firm persuasion also in the Spirit of God,

... to tas oikonomias Patros te kai Huiou skenobatoun kath' hekasten genean en tois anthropois, kathos bouletai ho Pater.

who furnishes us with a knowledge of the truth, and has set forth the dispensations of the Father and the Son, in virtue of which he dwells in every generation of men, according to the will of the Father.

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[5] The essential identity of the Scriptures and the apostolic tradition is asserted by Irenæus (Adv. Hær. Lib. III. cap. 1, § 1): 'Non per alios dispositionem salutis nostræ cognovimus, quam per eos [apostolos], per quos evangelium pervenit ad nos; quod quidem tunc præconaverunt, postea vero per Dei voluntatem in Scripturis nobis tradiderunt, fundamentum et columnam fidei nostræ futuram.' Comp. the fragment of his letter to Florinus, preserved by Eusebius (H. E. v. 20), where he says that the presbyters and Polycarp handed down the teaching of the Lord as they received it from the eye-witnesses of the Word of Life--in entire accordance with, the Scriptures ( panta sumphona tais graphais ).

[6] Lit. 'yet having received.' In the Greek the creed is part of one sentence, which is resumed in touto to kerugma pareilephuia kai tauten ten pistin ... he ekklesia ... epimelos phulassei.

[7] The Greek original is here defective. The Latin translation reads as follows: ' Sententia firma quæ est in Spiritu Dei, qui pæstat agnitionem veritatis, qui dispositiones Patris et Filii exposuit, secundum quas aderat generi humano quemadmodum vult Pater. ' __________________________________________________________________

Tertullian. A.D. 200.

Tertullian, originally a lawyer, in mature life converted to Christianity, and one of its ablest and most fearless advocates against infidels and heretics, flourished towards the close of the second and the beginning of the third century as presbyter in Northern Africa, till about A.D. 220. He was a rugged and eccentric genius, and joined the Montanist sect, which believed in the advent of the age of the Paraclete in the person of Montanus, the continuance of the gift of prophecy in woman as well as man, and the near approach of the millennium, and which maintained severe discipline and some peculiar customs, in opposition to the more tolerant practice of the Catholic Church. He placed truth ( veritas ) above authority and custom ( vetus consuetude ). But otherwise he was one of the strongest champions of catholic orthodoxy against the Gnostic heresies, and would allow no change in matters of fundamental doctrine. He alludes three times to the Creed, and quotes the chief articles with some variations and interwoven with his comments. In other places he mentions only one or two articles, as the occasion suggested. See Walch, pp. 7-10; Hahn, pp. 68-73; Heurtley, pp. 13-17; Swainson, pp. 35-40.

First Form.

De Virginibus Velandis, cap. 1.

Regula quidem fidei una omnino est, sola, immobilis, et irreformabilis, credendi scilicet The Rule of Faith is altogether one, sole, immovable, and irreformable--namely, to believe In unicum Deum Omnipotentem, in one God Almighty, mundi conditorem; the Maker of the world; et Filium ejus, Jesum Christum, and his Son, Jesus Christ, natum ex Virgine Maria, born of the Virgin Mary, crucifixum sub Pontio Pilato, crucified under Pontius Pilate,

tertia die resuscitatum a mortuis, on the third day raised again from the dead, receptum in cælis, received in the heavens,

sedentem nunc ad dexteram Patris,

sitting now at the right hand of the Father,

venturum judicare vivos et mortuos,

coming to judge the quick and the dead,

per carnis etiam resurrectionem. [8]

also through the resurrection of the flesh.

Second Form.

Adv. Praxeam (a Patripassian Unitarian), cap. 2.

Nos vero et semper, et nunc magis, ut instructiores per Paracletum, Deductorem scilicet omnis veritatis,

But we believe always, and now more, being better instructed by the Paraclete, the Leader into all truth,

Unicum quidem Deum credimus:

One God: [9]

sub hac tamen dispensatione, quam oeconomiam dicimus,

but under this dispensation which we call economy,

ut unici Dei sit et Filius,

and the Son of the one God,

Sermo ipsius, qui ex ipso processerit,

his Word [Logos] who proceeded from him,

per quem omnia facta sunt,

by whom all things were made,

et sine quo factum est nihil. (John i. 3.)

and without whom nothing was made.

Hunc missum a Patre in Virginem,

This was sent from the Father into the Virgin,

et ex ea natum,

and was born of her,

hominem et Deum, Filium hominis et Filium Dei,

both Man and God, the Son of Man and the Son of God,

et cognominatum Jesum Christum:

and called Jesus Christ:

Hunc passum,

He suffered,

hunc mortuum et sepultum,

he died and was buried, secundum Scripturas; according to the Scriptures; [10] et resuscitatum a Patre, and raised again by the Father, et in cælos resumptum, and taken up into the heavens,

sedere ad dexteram Patris,

and sitteth at the right hand of the Father,

venturum judicare vivos et mortuos:

he shall come to judge the quick and the dead:

qui exinde miserit, secundum promissionem suam, a Patre,

He thence did send, according to his promise, from the Father,

Spiritum Sanctum, Paracletum,

the Holy Ghost, the Paraclete,

Sanctificatorem fidei eorum qui credunt in Patrem et Filium et Spiritum Sanctum. [11]

the Sanctifier of the faith of those who believe in the Father and the Son and the Holy Ghost.

Third Form.

De Præscript. Hæret. cap. 13.

Regula est autem fidei, ... illa scilicet qua creditur,

The Rule of Faith is, ... namely, that by which we believe

Unum omnino Deum esse,

That there is but one God,

nec alium præter mundi conditorem,

and no other besides the Maker of the world,

qui universa de nihilo produxerit,

who produced the universe out of nothing,

per Verbum suum primo omnium demissum;

by his Word sent forth first of all;

id Verbum, Filium ejus appellatum,

that this Word, called his Son,

in nomine Dei varie visum a patriarchis,

was seen in the name of God in various ways by the patriarchs,

in prophetis semper auditum,

was always heard in the prophets,

postremo delatum, ex Spiritu Patris Dei et virtute, in Virginem Mariam,

at last was sent down, from the Spirit and power of God the Father, into the Virgin Mary,

carnem, factum in utero ejus, et ex ea natum,

was made flesh in her womb, and born of her,

egisse [12] Jesum Christum;

lived (appeared) as Jesus Christ;

exinde prædicasse novam legem

that then he preached the new law

et novam promissionem regni cælorum;

and the new promise of the kingdom of heaven;

virtutes fecisse;

wrought miracles;

fixum cruci;

was nailed to the cross;

tertia die resurrexisse;

rose again on the third day;

in cælos ereptum;

was caught up to the heavens;

sedisse [13] ad dexteram Patris;

and sat down at the right hand of the Father;

misisse vicariam vim Spiritus Sancti,

sent in his place the power of the Holy Ghost,

qui credentes agat;

to guide the believers;

venturum cum claritate

he will come again with glory

ad sumendos sanctos in vitæ æternæ et promissorum cælestium fructum,

to take the saints into the enjoyment of eternal life and the celestial promises,

et ad profanos adjudicandos igni perpetuo,

and to judge the wicked with eternal fire,

facta utriusque partis resuscitatione,

after the resuscitation (resurrection) of both,

cum carnis restitutione. [14]

with the restitution (restoration) of the flesh.

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[8] That is: This also belongs to the unchangeable rule of faith, that the Lord will hold general judgment after the dead are raised to life again. Neander (Tertull. p. 303) transposes etiam before per: 'To judge the dead also through the resurrection.' To this Tertullian adds: ' Hac lege fidei manente, cætera jam disciplinæ et conversationis admittunt novitatem correctionis, operante scilicet et proficiente usque in finem gratia Dei ' (This law of faith remaining, all other matters of discipline and conversation admit of the novelty of correction, the grace of God, namely, working and advancing to the end). The article on the Holy Ghost is here omitted.

[9] In the Latin the following sentences depend on credimus. The English idiom requires more freedom.

[10] This important insertion (the only express recognition of the Scriptures in the Creed) is also found in the Nicene Creed ( kata tas graphas ), after the clause risen on the third day, but disappeared in the later forms of the Apostles' Creed.

[11] To this Tertullian adds: ' Hanc regulam ab initio Evangelii decucurrisse, etiam ante priores quosque hæreticos, ne dum ante Praxean hesternum, probabit tam ipsa posteritas omnium hæreticorum, quam ipsa novellitas Praxeæ hesterni. ' i.e. 'That this rule has come down from the beginning of the gospel, even before the earlier heretics, and so of course before the Praxeas of yesterday, is proved both by the lateness of all heretics, and by the novelty of this Praxeas of yesterday.'

[12] Al. exisse (Cod. Urs.).

[13] Al. sedere, sitteth.

[14] 'Hæc regula,' he adds here also, 'a Christo, ut probabitur, instituta nullas habet apud nos quæstiones, nisi quas hæreses inferunt et quæ hæreticos faciunt; cæterum manente forma ejus in suo ordine, quantum libet quæras et tractes et omnem libidinem curiositatis effundas.' __________________________________________________________________

Cyprian, of Carthage. A.D. 250.

Cyprian, the great bishop and martyr of Carthage, the chief champion of catholic unity; against heretics and schismatics, and at the same time of episcopal independence against Rome, during the middle of the third century (died 258), first applies the term Symbolum to the baptismal creed, but gives us only scanty fragments of it, in answer to the question whether baptized heretics and schismatics (like the Novatians) should be rebaptized when applying for admission into the Catholic Church. He answers the question in the affirmative, since out of the Catholic Church there is no truth, no sacraments, no salvation ( extra Ecclesiam nulla salus ); and hence if the Novatians used the same terms in their creed as the Catholics, they had not the thing, but a mere sham or empty counterfeit. This opinion on the validity of heretical baptism Cyprian maintained in opposition to Bishop Stephen of Rome.

The first of these fragmentary creeds is contained in his Epistle to Magnus (Ep. 69, al. 76), the other in his synodical Epistle to Januarius and other Numidian bishops (Ep. 70). Both are in form interrogative, in answer to the question Credis? put to the baptismal candidate, and contain the following articles:

Credo in Deum Patrem,

I believe in God the Father,

in Filium Christum,

in his Son Christ,

in Spiritum Sanctum.

in the Holy Ghost.

Credo remissionem peccatorum,

I believe the forgiveness of sins,

et vitam eternam

and eternal life

per sanctam Ecclesiam.

through the holy Church.

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Novatian, of Rome. A.D. 250.

Novatian, a presbyter and then a schismatical bishop of Rome, in opposition to Cornelius, from whom he dissented, in the middle of the third century, on a question of discipline concerning the readmission of the lapsed, explains, in his work De Trinitate s. De Regula Fidei (Bibl. PP. ed. Gallandi, Tom. III. pp. 287 sqq.), the 'rule of truth,' especially the divinity of Christ, in opposition to the heresies of his age, and states:

Regula exigit veritatis, ut primo omnium

The rule of truth demands that, first of all,

credamus in Deum Patrem et Dominum omnipotentem,

we believe in God the Father and Almighty Lord,

id est, rerum omnium perfectissimum conditorem.

that is, the most perfect Maker of all things....

Eadem regula veritatis docet nos credere, post Patrem, etiam

The same rule of truth teaches us to believe, after the Father, also

in Filium Dei, Christum Jesum,

in the Son of God, Christ Jesus,

Dominum Deum nostrum, sed Dei Filium....

our Lord God, but the Son of God....

Sed enim ordo rationis et fidei auctoritas, digestis vocibus et literis Domini, admonet nos, post hæc credere etiam

Moreover, the order of reason and the authority of faith, in due consideration of the words and Scriptures of the Lord, admonishes us, after this, to believe also

in Spiritum Sanctum,

in the Holy Ghost,

olim Ecclesiæ repromissum, sed statutis temporum opportunitatibus redditum.

promised of old to the Church, but granted in the appointed and fitting time.

Note.--This rule is little more than the baptismal formula, and represents the Roman creed, which was shorter than the Eastern creeds, since Rome always loved power more than philosophy, and (as Rufinus remarks, De Symb. § 3) was less disturbed by heretical speculations than the Greek Church. Novatian, however, takes the knowledge of the whole creed for granted, and hence does not quote it literally and in full. He mentions also incidentally as articles of faith the holy Church, the remission of sins, and the resurrection. Comp. the notes in Hahn, pp. 74, 75.

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Origen, of Alexandria. About A.D. 250.

De Principiis, Lib. I. Præf. § 4-6.

Origen (185-254), teacher of the Catechetical School of Alexandria in Egypt, was the greatest divine and one of the noblest characters of his age, equally distinguished for genius, learning, industry, and enthusiasm for the knowledge of truth. His orthodoxy was questioned by some of his contemporaries, and he was even excommunicated by the Bishop of Alexandria, and condemned as a heretic long after his death by a council of Constantinople, 544. His curious speculations about the pre-existence of souls, the final salvation of all rational beings, etc., arose chiefly from his attempt to harmonize Christianity with Platonism.

In the Introduction to his work, Peri archon, On the Principles (of the Christian Religion), written before 231 (some date it from 212-215), and preserved to us in the loose and inaccurate Latin translation of Rufinus, Origen gives some fragments of the creed which was used in his day and country. He first remarks that, while all believers in Christ accepted the books of the Old and New Testaments as a full revelation of the divine truth, the diversity of interpretations and opinions demanded a clear and certain rule ( certa linea, manifesta regula ), and that the apostles delivered such articles of faith as they deemed necessary for all, leaving the study of the reasons, the examination of the mode and origin, to the more gifted lovers of wisdom. He then proceeds to give a sketch of these dogmatic teachings of the apostles as follows:

Species eorum, quæ per prædicationem Apostolicam manifeste traduntur, istæ sunt:

The form of those things which are manifestly delivered by the preaching of the Apostles is this:

Primo, quod unus Deus est, qui omnia creavit atque composuit quique cum nihil esset, esse fecit universa, Deus a prima creatura, et conditione mundi, omnium justorum Deus--Adam, Abel, Seth, Enos, Enoch, Noë, Sem, Abraham, Isaac, Jacob, duodecim Patriarcharum, Moysis et Prophetarum: et quod hic Deus in novissimis diebus, sicut per prophetas suos ante promiserat, misit Dominum nostrum Jesum Christum, primo quidem vocaturum Israël, secundo vero etiam gentes post perfidiam populi Israël. Hic Deus justus et bonus, Pater Domini nostri Jesu Christi, Legem et Prophetas et Evangelia ipse dedit, qui et Apostolorum Deus est et Veteris et Novi Testamenti.

First, that there is one God, who created and framed every thing, and who, when nothing was, brought all things into being,--God from the first creation and forming of the world, the God of all the just--Adam, Abel, Seth, Enos, Enoch, Noah, Shem, Abraham, Isaac, Jacob, the twelve Patriarchs, Moses, and the Prophets: and that this God, in the last days, as he had before promised through his Prophets, sent our Lord Jesus Christ, to all Israel first, and then, after the unbelief of Israel, also to the Gentiles. This just and good God, the Father of our Lord Jesus Christ, himself gave the Law and the Prophets and the Gospels, and he also is the God of the Apostles, and of the Old and New Testaments.

Tum deinde, quia Jesus Christus ipse, qui venit, ante omnem creaturam natus ex Patre est. Qui cum in omnium conditione Patri ministrasset (per ipsum enim omnia facta sunt), novissimis temporibus se ipsum exinaniens homo factus incarnatus est, cum Deus esset, et homo factus mansit, quod erat, Deus. Corpus assumsit nostro corpori simile, eo solo differens, quod natum ex Virgine et Spiritu Sancto est. Et quoniam hic Jesus Christus natus et passus est in veritate et non per phantasiam communem hanc mortem sustinuit, vere mortuus; vere enim a mortuis resurrexit et post resurrectionem, conversatus cum discipulis suis, assumtus est.

Then, secondly, that Jesus Christ himself, who came, was born of the Father before all creation. And when in the formation of all things he had served the Father (for by him all things were made), in these last times, emptying himself, he became man incarnate, while he was God, and though made man, remained God as he was before. He took a body like our body, differing in this point only, that it was born of the Virgin and the Holy Ghost. And since this Jesus Christ was born and suffered in truth, and not in appearance, he bore the death common to all men and truly died; for he truly rose from the dead, and after his resurrection, having conversed with his disciples, he was taken up.

Tum deinde honore ac dignitate Patri ac Filio sociatum tradiderunt Spiritum Sanctum.

They also delivered that the Holy Ghost was associated in honor and dignity with the Father and the Son.

Origen then goes on to say that 'such questions, as to whether the Holy Spirit was born or unborn ( natus an innatus ), whether he was also to be regarded as a Son of God or not, are left for inquiry and investigation out of the holy Scriptures, according to the best of our ability; but it was most clearly preached in the churches that the Holy Spirit inspired every one of the saints and prophets and apostles, and that there was not one Spirit given to the ancients and another to the Christians.' Then he mentions (§ 5) as part of apostolic preaching ( ecclesiastica prædicatio ) the future resurrection and judgment, the freedom of will ( omnem animam rationabilem esse liberi arbitrii et voluntatis ), the struggle of the soul with the devil and his angels, the inspiration of the Scriptures, and their deeper meaning known only to those to whom the Holy Spirit gives wisdom and understanding.

Throughout this passage Origen makes an important distinction between ecclesiastical preaching and theological science, and confines the former to fundamental facts, while to the latter belongs the investigation of the why and wherefore, and the deeper mysteries.

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Gregorius Thaumaturgus, of Neo-Cæsarea. About A.D. 270.

Gregory, surnamed the Great or Thaumaturgus, i.e., the Wonderworker (from his supposed power of miracles), was a pupil and admirer of Origen (on whom he wrote an eloquent panegyric), and Bishop of Neo-Cæsarea in Pontus (from about 240 to 270), which he changed from a heathen into a Christian city. He took a prominent part in the Synod of Antioch (A.D. 269), which condemned the errors of Paul of Samosata, and issued a lengthy creed. [15] He was held in the highest esteem, as we learn from Basil the Great, his successor in office (De Spiritu Sancto, cap. 29, § 74, where he is compared to the apostles and prophets, and called a 'second Moses'), and from Gregory of Nyssa (Vita Gregorii). The following creed ( ekthesis pisteos kata apokalupsin Gregoriou episkopou Neokaisareias ) was, according to the legend related by Gregory of Nyssa a hundred years later, revealed to him by the Apostle John in a vision, at the request of the Virgin Mary. It is somewhat rhetorical, but more explicit on the doctrine of the Trinity than any other ante-Nicene creed, and approaches in this respect the Symbolum Quicunque. The Greek text in Gallandi, Vet. PP. Bibl. p. 385; in Mansi, Tom. I. p. 1030, and Hahn, p. 97. Hahn gives also two Latin versions, one by Rufinus. Two other creeds ascribed to him are not genuine. An English translation of his writings by S. D. F. Salmond, in the Ante-Nicene Christian Library, Vol. XX. (Edinb. 1871).

Heis theos pater logou zontos, sophias huphestoses kai dunameos kai charakteros aidiou, teleios teleiou gennetor, pater huiou monogenous.

There is one God, the Father of the living Word, who is the substantive wisdom and eternal power and image of God: the perfect origin (begetter) of the perfect (begotten): the Father of the only-begotten Son.

Heis kurios monos ek monou, theos ek theou, charakter kai eikon tes theotetos, logos energos, sophia tes ton holon sustaseos periektike kai dunamis tes holes ktiseos poietike, huios alethinos alethinou patros, aoratos aoratou kai aphthartos, aphthartou kai athanatos athanatou kai aidios aidiou.

There is one Lord, one of one (only of the only), God of God, the image and likeness of the Godhead, the mighty Word, the wisdom which comprehends the constitution of all things, and the power which produces all creation; the true Son of the true Father, Invisible of Invisible, and Incorruptible of Incorruptible, and Immortal of Immortal, and Everlasting of Everlasting.

Kai hen pneuma hagion ek theou

And there is one Holy Ghost,

ten huparxin echon kai di autou pephenos delade tois anthropois, eikon tou huiou teleiou teleia, zoe zonton aitia [16] [ pege hagia ], [17] hagiotes hagiasmou choregos , [18] en ho phaneroutai theos ho pater ho epi panton kai en pasi, kai theos ho huios ho dia panton, trias teleia, doxe kai aidioteti kai basileia me merizomene mede apallotrioumene. having his existence from God, and being manifested by the Son, namely, to men, the perfect likeness of the perfect Son, Life, the cause of the living [19] [the sacred fount], [20] sanctity, the Leader of sanctification: [21] in whom is revealed God the Father, who is over all things and in all things, and God the Son, who is through all things: a perfect Trinity, not divided nor differing in glory and eternity and sovereignty.

Oute oun ktiston ti e doulon en te triadi, oote epeisakton, [22] hos proteron men ouch huparchon, husteron de epeiselthon; oute oun enelipe pote huios patri, oute huio pneuma, alla atreptos kai analloiotos he aute trias aei.

Neither, indeed, is there any thing created or subservient in the Trinity, nor introduced, [23] as though not there before but coming in afterwards; nor, indeed, has the Son ever been without the Father, nor the Spirit without the Son, but the Trinity is ever the same, unvarying and unchangeable.

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[15] See the Greek text of the creed of the Antiochean Synod in Hahn, pp. 91-96; an English translation in Swainson, pp. 52-55.

[16] Variations: teleia zoe zonton, perfecta vita viventium; viventium causa. See Hahn, p. 99.

[17] Omitted in some MSS., and by Hahn.

[18] Rufinus: sanctitas sanctificationis præstatrix. Another Latin version: sanctitas et fons sanctitatis et ædificationis administrator.

[19] Variations: teleia zoe zonton, perfecta vita viventium; viventium causa. See Hahn, p. 99.

[20] Omitted in some MSS., and by Hahn.

[21] Rufinus: sanctitas sanctificationis præstatrix. Another Latin version: sanctitas et fons sanctitatis et ædificationis administrator.

[22] Latin version: subintroductum. Rufinus: superinductum.

[23] Latin version: subintroductum. Rufinus: superinductum. __________________________________________________________________

Lucian, of Antioch. A.D. 300.

From Athanasius, Epist. de Synodis Arimini et Seleuciæ celebratis, § 23 (Opera ed. Montfauc. Tom. I. Pt. II. p. 735), and Socrates, Hist. Eccl. Lib. II. cap. 10.

Lucianus was a learned presbyter of Antioch, who died a martyr, A.D. 311, under Maximinus, in Nicomedia. His creed was found after his death, and was, together with three similar creeds, laid before the Synod of Antioch, held A.D. 341, in the hope that it might be substituted for the obnoxious Creed of Nicæa. It is also called the second Antiochean Formula. It was translated into Latin by Hilarius Pictav. in his book De Synodis s. de Fide Orientalium, § 29. See Socrates, H. E. Lib. II. cap. 10 and 18; Sozomen, H. E. Lib. III. cap. 5; VI. 12; Mansi, Conc. Tom. II. pp. 1339-1342; Walch, l.c. p. 34; Hahn, l.c. p. 100.

Pisteuomen akolouthos te euangelike kai apostolike paradosei eis hena theon patera pantokratora, ton ton holon demiourgon te kai poieten kai pronoeten.

We believe, in accordance with evangelic and apostolic tradition, in one God the Father Almighty, the Maker and Provider of all things.

Kai eis hena kurion Iesoun Christon, ton huion autou, ton monogene theon , [24] di hou ta panta (egeneto), ton gennethenta pro ton aionon ek ton patros, theon ek theou, holon ex holou [ totum ex toto ], monon ek monou [ unum ex uno ], teleion ek teleiou, basilea ek basileos, kurion apo [ek] kuriou, logon zonta, sophian, zoen, phos alethinon, hodon, aletheian, anastasin, poimena, thuran, atrepton te kai analloioton, tes theotetos, ousias te kai boules kai dunameos kai doxes tou patros aparallakton eikona, ton prototokon pases ktiseos, ton onta en arche pros ton theon, theon logon, kata to eiremenon en euangelio; kai theos en ho logos, di hou ta panta egeneto kai en ho ta panta sunesteke; ton ep' eschaton ton hemeron katelthonta anothen kai gennethenta ek parthenou, kata tas graphas, kai anthropon genomenon, mesiten theou kai anthropon, apostolon te tes pisteos hemon, kai archegon zoes, hos phesi; hoti katabebeka ek tou ouranou, ouch hina poio to thelema

And in one Lord Jesus Christ his Son, the only-begotten God, through whom all things were made, who was begotten of the Father before all ages, God of God, Whole of Whole, One of One, Perfect of Perfect, King of King, Lord of Lord, the living Word, Wisdom, Life, True Light, Way, Truth, Resurrection, Shepherd, Door, unchangeble and unalterable, the immutable likeness of the Godhead, both of the substance and will and power and glory of the Father, the first-born of all creation, who was in the beginning with God, the Divine Logos, according to what is said in the gospel: 'And the Word was God,' [25] through whom all things were made, and in whom 'all things consist:' [26] who in the last days came down from above, and was born of a Virgin, according to the Scriptures, and became man, the Mediator between God and man, and the Apostle of our Faith, [27] and the Prince of life; as he says, [28] 'I have come down from heaven, not to do

to emon, alla to thelema tou pempsantos me; ton pathonta huper hemon kai anastanta te trite hemera, kai anelthonta eis ouranous kai kathesthenta en dexia tou patros, kai palin erchomenon meta doxes kai dunameos krinai zontas kai nekrous. mine own will, but the will of him that sent me:' who suffered for us, and rose for us the third day, and ascended into heaven and sitteth on the right hand of the Father, and again is coming with glory and power to judge the quick and the dead.

Kai eis to pneuma to hagion, to eis paraklesin kai hagiasmon kai teleiosin tois pisteuousi didomenon, kathos kai ho kurios hemon Iesous Christos dietazato tois mathetais, legon; poreuthentes matheteusate panta ta ethne, baptizontes autous eis to onoma tou patros kai tou huiou kai tou hagiou pneumatos; delonoti patros alethos patros ontos, huiou de alethos huiou ontos, tou de hagiou pneumatos alethos hagiou pneumatos ontos, ton onomaton ouch haplos oude argos keimenon, alla semainonton akribos ten oikeian hekastou ton onomazomenon hupostasin kai taxin kai doxan; hos einai te men hupostasei tria, te de sumphonia hen.

And in the Holy Ghost given for consolation and sanctification and perfection to those who believe; as also our Lord Jesus Christ commanded his disciples, saying, 'Go ye, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost;' [29] clearly of the Father who is really a Father, and of a Son who is really a Son, and of the Holy Ghost who is really a Holy Ghost; these names being assigned not vaguely nor idly, but indicating accurately the special personality, order, and glory of those named, so that in Personality they are three, but in harmony one.

Tauten oun echontes ten pistin (kai ex arches kai mechri telous echontes) enopion tou theou kai tou Christou pasan hairetiken kakodoxian anathematizomen. Kai ei tis para ten hugie ton graphon orthen pistin didaskei, legon, e chronon e kairon e aiona e einai e gegonenai pro tou gennethenai

Having then this faith (from the beginning and holding it to the end) before God and Christ we anathematize all heretical false doctrine. And if any one, contrary to the right faith of the Scriptures, teaches and says that there has been a season or time or age before the

ton huion, anathema esto. Kai ei tis legei ton nhion ktisma hos hen ton ktismaton, e gennema hos hen ton gennematon, e poiema hos hen ton poimaton, kai me hos hai theiai graphai paradedokan ton proeiremenon hekaston aph' hekastou, e ei tis allo didaskei e euangelizetai par ho parelabomen, anathema esto. Son of God was begotten, let him be accursed. And if any one says that the Son is a creature as one of the creatures, or generated as one of the things generated, or made as one of the things made, and not as the divine Scriptures have handed down each of the forenamed statements; or if a man teaches or preaches any thing else contrary to what we have received, let him be accursed.

Hemeis gar pasi tois ek ton theion graphon paradedomenois hupo te ton propheton kai apstolon alethinos kai emphobos kai pisteuomen kai akolouthoumen.

For we truly and clearly both believe and follow all things from the holy Scriptures that have been transmitted to us by the Prophets and Apostles.

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[24] I connect monogene with theon, which accords with the reading of some of the oldest MSS. (the Sinaitic and the Vatican), in John i. 18 ( monogenes theos instead of huios ). But according to the usual punctuation adopted by Hahn we must translate, 'his only-begotten Son, God.'

[25] John i. 1.

[26] Col. i. 17.

[27] Heb. iii. 1.

[28] John vi. 38.

[29] Matt. xxviii. 19. __________________________________________________________________

The Private Creed of Arius. A.D. 328.

The preceding Creed of Lucian seems to have already in view the rising heresy of Arius, Presbyter of Alexandria (d. 336), which kindled one of the greatest theological controversies, and became the occasion of the Nicene Council and Creed. We insert it, therefore, in this place, between Lucian and Eusebius, to show how far Arius agreed with the Catholic faith of that age. His peculiar tenets, however, which were condemned at Nicæa in 325, are skillfully avoided in this private confession. It is heretical not by what it says, but by what it omits. It was to pave the way for his restoration. It was laid before the Emperor Constantine, at his request, and is reported by Socrates, Hist. Eccl. Lib. I. cap. 26, and Sozomen, Hist. Eccl. Lib. II. cap. 27; see also Mansi, Conc. Tom. II. p. 1157, and Hahn, pp. 192 sq.

Pisteuomen eis hena Theon, We believe in one God, patera pantokratora; the Father Almighty;

Kai eis kurion Iesoun Christon, ton huion autou, And in the Lord Jesus Christ, his Son,

ton ex autou pro panton ton aionon gegennemenon, who was begotten of him before all ages, theon logon, the Divine Logos,

di hou ta panta egeneto, ta te en tois ouranois kai ta epi tes ges,

through whom all things were made, both those in the heavens and those on the earth;

ton katelthonta kai sarkothenta,

who came down and was made flesh;

kai pathonta,

and suffered;

kai anastanta,

and rose again;

kai anelthonta eis tous ouranous,

and ascended to the heavens;

kai palin erchomenon krinai zontas kai nekrous.

and shall come again to judge the quick and the dead.

Kai eis to hagion pneuma.

And in the Holy Ghost;

kai eis sarkos anastasin,

and in the resurrection of the flesh;

kai eis zoen tou mellontos aionos,

and in the life of the world to come;

kai eis basileian ouranon,

and in a kingdom of heaven;

kai eis mian katholiken ekklesian tou theou, ten apo peraton heos peraton. [30]

and in one Catholic Church of God which extends to the ends of the earth.

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[30] The Latin version in Mansi: 'quæ ab una orbis terrarum ora ad alteram usque porrigitur.' __________________________________________________________________

Eusebius, of Cæsarea. A.D. 325.

Socrates, Hist. Eccl. Lib. I. cap. 8.

Eusebius, Bishop of Cæsarea, in Palestine (d. 340), the Church historian, the friend and eulogist of Constantine I., and a leading member of the Council of Nicæa (325), forms the connecting link between the ante-Nicene and the Nicene Church. In his account of that Council he mentions the following creed, which his church in Cæsarea had received from the bishops of former times in catechizing and at baptism, which he himself had learned from Scripture, believed, and taught, and which he had laid before the Emperor and the Council. It comes very near the Nicene Creed as adopted in 325, and was the basis of it, but the characteristic shibboleth of Nicene orthodoxy, the term homoousios or consubstantial, is wanting. See Eusebii Cæsareensis Episcopi de fide Nicænæ exposita, in Athanasius, Epistola de decretis Synodi Nicænæ (Opera, Tom. I. Pt. I. pp. 238 sqq., ed. Montfauc.); Socrates, Hist. Eccl. Lib. I. cap. 8; Theodoret, Hist. Eccl. Lib I. cap. 12.

Pisteuomen eis hena theon patera pantokratora,

We believe in one God the Father Almighty,

ton ton apanton horaton te kai aoraton poieten;

Maker of all things visible and invisible;

Kai eis hena kurion Iesoun Christon,

And in one Lord Jesus Christ,

ton tou theou logon,

the Word of God,

theon ek theou,

God of God,

phos ek photos,

Light of Light,

zoen ek zoes,

Life of Life,

huion monogene,

the only-begotten Son,

prototokon pases ktiseos,

the first-born of every creature,

pro panton ton aionon ek tou theou patros gegennemenon,

begotten of God the Father before all ages,

di hou kai egeneto ta panta;

by whom also all things were made;

ton dia ten hemeteran soterian sarkothenta kai en anthropois politeusamenon,

who for our salvation was made flesh and made his home among men;

kai pathonta,

and suffered;

kai anastanta te trite hemera,

and rose on the third day;

kai anelthonta pros ton patera,

and ascended to the Father;

kai hexonta palin en doxe krinai zontas kai nekrous.

and will come again in glory, to judge the quick and the dead.

[Pisteuomen] kai eis hen pneuma hagion. [31]

[We believe] also in one Holy Ghost. [32]

Touton hekaston einai kai huparchein pisteuontes, patera alethos patera kai huion alethos huion kai pneuma hagion alethos pneuma hagion, kathos kai ho kurios hemon apostellon eis to kerugma tous heautou mathetas eipe; poreuthentes matheteusate panta ta ethne, baptizontes autous eis to onoma tou patros kai tou huiou kai tou agiou pneumatos.

We believe that each of these is and exists, the Father truly Father, and the Son truly Son, and the Holy Ghost truly Holy Ghost; even as our Lord, when sending forth his disciples to preach, said: 'Go and make disciples of all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Ghost.'

To this creed Eusebius adds: 'And concerning these things we affirm that we so hold and so think, and have of old so held, and will so hold till death, and stand steadfast in this faith, anathematizing all ungodly heresy. We testify before Almighty God and our Lord Jesus Christ that we have thought all this in heart and soul ever since we knew ourselves, and we now so think and speak in truth, being able to show by evidence and to convince you that we in past times so believed and preached accordingly.'

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[31] Here the Creed of Cæsarea stops. What follows is an explanatory summary or a personal confession of Eusebius. This difference Hahn seems to have overlooked (p. 47).

[32] Here the Creed of Cæsarea stops. What follows is an explanatory summary or a personal confession of Eusebius. This difference Hahn seems to have overlooked (p. 47). __________________________________________________________________

Cyril, of Jerusalem. About A.D. 350.

From his Katecheseis .

Cyril was elected Bishop of Jerusalem in 350; was expelled by the Arians in 360; reinstated in 361; attended the second oecumenical Council in 381 as an advocate of the Nicene orthodoxy (although for some time he had sided with the semi-Arians); he died in 386. He wrote in 348, while he was presbyter of the Church in Jerusalem, twenty-three Catechetical Lectures ( Katecheseis ) or Sermons on the baptismal Creed used in Jerusalem, which he asserts to be the faith of the universal Church (Cat.XVII. § 3), also 'the holy and apostolic faith' (Cat. XVIII. § 32), although Cyril knows nothing of a literal composition by the Apostles. The Lectures were delivered to those who hoped to be baptized on the ensuing Easter eve. The Creed thus explained is not given at length in the manuscripts, since it was not to be written on paper, but to be engraved on the memory, and to serve to the baptized Christian as a viaticum for his journey through life, by which he might test the doctrine of Cyril or any other teacher. He claims for it antiquity and agreement with the Scripture from which it was drawn (Cat. V. § 12).

From these Lectures and ancient headings A. Aug. Touttée, the Benedictine editor of the Works of Cyril (Venet. 1763), has compiled the following creed. It closely resembles the Nicene Creed of 325, but, like that of Eusebius, it avoids the homoousion. At the same time, it contains most of the additional clauses of the Constantinopolitan Creed of 381.

Comp. the critical edition of Cyril's Lectures by Reischl and Rupp, Munich, 1848-1850; my Church History, Vol. III. pp. 924 sqq.; Swainson, l.c. pp. 16 sqq.; Hort, l.c. pp. 84 sqq. The fourth Catechetical Lecture of Cyril, in which he goes over the creed in a summary way, is printed in Heurtley's De Fide et Symbolo, pp. 42-60.

Longer Formula.

Pisteuomen eis hena Theon Patera pantokratora,

We believe in one God the Father Almighty,

poieten ouranou kai ges, horaton te panton kai aoraton;

Maker of heaven and earth, and of all things visible and invisible;

Kai eis hena kurion Iesoun Christon,

And in one Lord Jesus Christ,

ton huion tou theou ton monogene,

the only-begotten Son of God,

ton ek huion tou patros gennethenta, pro panton aionon,

begotten of the Father before all ages,

theon alethinon,

very God,

di hou ta panta egeneto;

by whom all things were made;

en sarki paragenomenon, [33]

who appeared in the flesh,

kai enanthropesanta

and became man

[ek parthenou kai pneumatos agiou] [34]

[of the Virgin and the Holy Ghost]; [35]

staurothenta kai taphenta,

was crucified and was buried;

anastanta te trite hemera,

rose on the third day;

kai anelthonta eis tous ouranous

and ascended into heaven,

ai kathisanta ek dexion tou patros,

and sitteth on the right hand of the Father;

kai erchomenon en doxe,

and will come again in glory,

krinai zontas kai nekrous;

to judge the quick and the dead;

hou tes basleias ouk esai telos.

of whose kingdom there shall be no end.

Kai eis hen hagion pneuma,

And in one Holy Ghost,

ton parakleton,

the Advocate,

to lalesan en tois prophetais.

who spake in the Prophets.

Kai eis hen baptisma metanoias eis aphesin hamartion,

And in one baptism of repentance for the remission of sins;

kai eis mian hagian katholiken ekklesian,

and in one holy Catholic Church;

kai eis sarkos anastasin,

and in the resurrection of the flesh,

kai eis zoen aionion.

and in life everlasting.

Shorter Formula.

In his Catechetical Lectures, XIX. § 9 (ed. Touttée, p. 309), where he gives an account of the baptismal service in the church of Jerusalem, Cyril mentions also a much briefer creed, as follows:

Pisteuo eis ton Patera, I believe in the Father, kai eis ton Huion, and in the Son, kai eis to hagion Pneuma, and in the Holy Ghost, kai eis hen bartisma metanoias. and in one baptism of repentance.

Note.--This is regarded by Touttée, Walch, and Swainson as an independent formula, as the shorter baptismal creed of the church of Jerusalem. On the other hand, Hahn (p. 58) endeavors to show from the context that this form was not properly a baptismal confession, but a preparatory form of consecration ( he prhos ton Christon suntaxis ) following the formula of renunciation ( meta ten apotaxin tou Satana ). It resembles in brevity the creed of Cyprian (p. 20), and, judging from its simplicity, is much older than the longer form.

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[33] Ussher, Bull, and Hahn read sarkothenta, was made flesh.

[34] The words in brackets are doubtful, and are so considered by Touttée, Hahn, and Swainson.

[35] The words in brackets are doubtful, and are so considered by Touttée, Hahn, and Swainson. __________________________________________________________________

Two Creeds of Epiphanius. A.D. 374.

Ancoratus, cap. 119, 120.

Epiphanius, the learned champion of a narrow and intolerant orthodoxy, was born in Palestine about 310, of Jewish parentage; Bishop of Salamis or Constantia, the capital of the island of Cyprus, 367; died at sea, 403. He has preserved to us two creeds at the close of his work Ancoratus ( ho ankurotos, secured as by an anchor, the Anchored One), which was written in 373 or 374, at the request of several presbyters in Pamphylia, as an exposition of the Nicene faith of the Holy Trinity, in opposition to the heresies of his age. The creeds are given as brief summaries of the preceding instruction. See Epiphanii 0pera, ed. Petavius, Tom. II. pp. 122 sqq.; ed. Migne, Patrol. Vol. XLIII. pp. 231 sqq.; also Hahn, l.c. pp. 56 sqq.; and Swainson, l.c. pp. 85 sqq. Comp. my Church History, Vol. III. pp. 926 sqq.

First Formula.

This is the shorter formula, and is chiefly interesting for its literal agreement with the fuller Nicene Creed as adopted, according to the current opinion, seven years afterwards by the second oecumenical Council (381). At the same time, it retains several clauses from the original Nicene Creed (325), especially 'Light of Light,' and the concluding anathema against the Arians. Epiphanius introduces this formula by the remark that 'this is the holy faith of the Catholic Church ( ten hagian pistin tes katholikes ekklesias ), as the holy and only Virgin of God [i.e., the pure Church] received it from the holy Apostles and the Lord to keep,' and that 'every person preparing for the holy laver of baptism must learn it as the common mother of us all confesses it, saying, We believe,' etc.

Pisteuomen eis hena Theon Patera pantokratora,

We believe in one God the Father Almighty,

poieten ouranou te kai ges, horaton te panton kai aoraton;

Maker of heaven and earth, and of all things visible and invisible;

Kai eis hena Kurion Iesoun Christon,

And in one Lord Jesus Christ,

ton Huion tou Theou ton monogene,

the only-begotten Son of God,

ton ek tou Patros gennethenta pro panton ton aionon,

begotten of the Father before all worlds,

toutestin ek tes ousias tou Patros,

that is, of the substance of the Father,

phos ek photos,

Light of Light,

Theon alethinon ek Theou halethinou,

very God of very God,

gennethenta, ou poiethenta,

begotten, not made,

homoousion to Patri;

being of one substance (consubstantial) with the Father;

di hou ta panta egeneto, ta te en tois ouranois kai ta en te ge;

by whom all things were made, both those in the heavens and those on earth;

ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta ek ton ouranon,

who for us men, and for our salvation, came down from heaven.

kai sarkothenta ek Pneumatos Hagiou kai Marias tes Parthenon, kai enanthropesanta;

and was incarnate by the Holy Ghost and the Virgin Mary, and was made man;

staurothenta te huper hemon epi Pontiou Pilatou,

He was crucified for us under Pontius Pilate,

kai pathonta, kai taphenta,

and suffered, and was buried;

kai anastanta te trite hemera,

and the third day He rose again,

kata tas graphas;

according to the Scriptures;

kai anelthonta eis tous ouranous,

and ascended into heaven,

kai kathezomenon ek dexion tou Patros,

and sitteth on the right hand of the Father;

kai palin erchomenon meta doxes

and he shall come again, with glory,

krinai zontas kai nekrous;

to judge the quick and the dead;

hou tes basileias ouk estai telos ;

of whose kingdom shall be no end;

Kai eis to Pneuma to Hagion,

And in the Holy Ghost,

kurion, kai zoopoion,

the Lord, and Giver of life,

to ek tou Patros ekporeuomenon,

who proceedeth from the Father,

to sun Patri kai Huio sumproskunoumenon kai sundoxazomenon,

who with the Father and the Son together is worshiped and glorified,

to lalesan dia ton propheton ;

who spake by the Prophets;

eis mian hagian katholiken kai apostoliken Ekklesian ;

in one holy Catholic and Apostolic Church;

homologoumen hen baptisma eis aphesin hamartion ;

we acknowledge one baptism for the remission of sins;

prosdokomen anastasin nekron,

and we look for the resurrection of the dead;

kai zoen tou mellontos aionos.

and the life of the world to come.

Tous de legontas, en pote hote ouk en, kai prin gennethenai ouk en, e hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias, phaskontas einai rheuston [36] e alloioton ton tou Theou Huion, toutous anathematizei he katholike kai apostolike Ekklesia.

But those who say, 'There was a time when he was not,' and, 'He was not before he was begotten,' or, 'He was made of nothing [of things that are not],' or 'of another substance or essence,' saying that the Son of God is effluent [37] or variable, these the Catholic and Apostolic Church anathematizes.

Note.--Epiphanius adds: 'And this faith was delivered from the holy Apostles and in the Church, [in] the holy city, from all the holy bishops ( apo panton homou ton hagion episkopon ), together more than three hundred and ten in number.' This evidently refers to the Council of Nicæa (which consisted of three hundred and eighteen bishops), and corrects the preceding statement of the apostolic origin of the Nicene Creed, which is true only of the substance, not of the form. But the reference itself is incorrect; for the creed of Epiphanius does not agree with the original Nicene Creed of 325, but word for word with the Nicæno-Constantinopolitan Creed of 381, except that it retains from the former the clauses toutestin ek tes ousias tou Patros, theon ek theou, and the concluding anathema, which was wisely omitted by the Council of Constantinople. It is evident, therefore, that the important clauses which that council added to the original Nicene Creed, especially after the words 'in the Holy Ghost,' existed at least as early as 374, and in part much earlier, since some of them are found also in Cyril (348), and even in the heretical creed of Arius, as well as in the Western creeds of Tertullian and Irenæus. It is questionable whether the Council of Constantinople adopted a new creed differing from that of Nicæa. It appears, indeed, in the seventh canon of the Constantinopolitan Council (in Mansi's Collection, Tom. III. pp. 564 and 565), but it is wanting in the paraphrase from the Arabic (in Mansi), among the canons of Johannes Scholasticus (d. 578), and in the epitome of Symeon Magister, who both give only six canons; nor is it mentioned by the Church historians Socrates, Sozomen, and Theodoret, or by any document before the fourth oecumenical Council of Chalcedon, 451, where the enlarged Nicene Creed was adopted, though not without objection from the Egyptian bishops. It seems, therefore, that the additions to the Nicene Creed, while they certainly existed several years before 381, and may have been put forward at the Council of Constantinople, were, nevertheless, not generally received till 451, See Vol. I. p. 25; Lumby, l.c. pp. 71-84; Swainson, p. 95; Hort, pp. 73 sqq.

Second Formula.

The second formula of Epiphanius is his own production, and is an enlargement or paraphrase of the first, i.e., the Nicene Creed, with several additional clauses against heretical opinions, especially against Apollinarianism (comp. Ancor. c. 75-81) and Pneumatomachianism (comp. Ancor. c. 65-74). He introduces it by the remark: 'Inasmuch as several other heresies, one after another, have appeared in this our generation, that is, in the tenth year of the reign of the Emperors Valentinianus and Valens, and the sixth of Gratianus [i.e., A.D. 374], ... you as well as we, and all the orthodox bishops--in one word, the whole Catholic Church, especially those who come to holy baptism--make the following confession, in agreement with the faith of those holy fathers above set forth,' etc. The formula was probably intended for converts from the Apollinarian, Pneumatomachian, and Origenistic heresies. As a general baptismal confession it is too long and minute.

Pisteuomen eis hena Theon Patera pantokratora,

We believe in one God the Father Almighty,

panton aoraton te kai horaton poieten ;

Maker of all things, invisible and visible;

Kai eis hena Kurion Iesoun Christon,

And in one Lord Jesus Christ,

ton Huion tou Theou,

the Son of God,

gennethenta ek Theou Patros monogene,

the only-begotten Son of God the Father,

toutestin ek tes ousias tou Patros,

that is, of the substance of the Father,

Theon ek Theou,

God of God,

Phos ek Photos,

Light of Light,

Theon alethinon ek Theou alethinou,

very God of very God,

gennethenta ou poiethenta,

begotten, not made,

homoousion to Patri,

being of one substance with the Father,

di hou ta panta egeneto, ta te en tois ouranois kai ta en te ge, horata te kai aorata ;

by whom all things were made, both those in the heavens and those on earth, things visible and invisible;

ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta, kai sarkothenta,

who for us men, and for our salvation, came down, and was made flesh,

toutesti gennethenta teleios ek tes hagias Marias tes aeiparthenou dia pneumatos hagiou, enanthropesanta,

that is, begotten perfectly of the holy ever-Virgin Mary by the Holy Ghost, who became man,

toutesti teleion [38] anthropon labonta,

that is, assumed a perfect man,

psuchen kai soma kai noun kai panta, ei ti estin anthropos, choris hamartias,

soul and body and mind (spirit), and all that belongs to man, without sin,

ouk apo spermatos andros, oude en anthropo

not of the seed of man, nor in a man,

all' eis heauton sarka anaplasanta eis mian hagian henoteta,

but forming for himself flesh into one holy unity,

ou kathaper en prophetais enepneuse te kai elalese kai energesen,

not, as in the Prophets, where he breathed and spoke and wrought,

alla teleios enanthropesanta,

but he became perfectly man,

ho gar Logos sarx egeneto,

for the Word became flesh,

ou tropen hupostas,

not undergoing any change,

oude metabalon ten heautou theoteta eis anthropoteta,

nor converting his Godhead into Manhood,

eis mian sunenosanta eautou hagian teleioteta te kai theoteta

[but] uniting into his own one holy perfection and Godhead,

(ehis gar estin Kurios Iesous Christos kai ou duo,

(for there is one Lord Jesus Christ and not two,

ho autos Theos, ho autos Kureos, ho autos basileus);

the same God, the same Lord, the same King);

pathonta de ton auton en sarki,

the same suffered in the flesh;

kai anastanta,

and rose again;

kai anelthonta eis tous ouranous en auto to somati, [39]

and went up into heaven in the same body,

endoxos kathisanta en dexia tou Patros;

sat down gloriously at the right hand of the Father;

erchomenon en auto to somati en doxe

is coming in the same body in glory,

krinai zontas kai nekrous;

to judge the quick and the dead;

hou tes basileias ouk estai telos.

of whose kingdom there shall be no end.

Kai eis to Hagion Pneuma pisteuomen,

And we believe in the Holy Ghost,

to lalesan en nomo,

who spake in the Law,

kai keruxan en tois prophetais,

and preached in the Prophets,

kai kataban epi ton Hiordanen,

and came down at the Jordan,

laloun en hapostolois,

who speaks in Apostles,

oikoun en hagiois;

dwells in saints;

houtos de pisteuomen en auto,

and thus we believe in Him,

hoti esti Pneuma hagion,

that there is a Holy Spirit,

Pneuma Theou,

a Spirit of God,

Pneuma teleion,

a perfect Spirit,

Pneuma parakleton,

a Paraclete Spirit,

aktiston,

uncreated,

ek tou Patros ekporeuomenon,

proceeding from the Father,

kai ek tou Huiou lambanomenon [40] kai pisteuomenon.

and received [receiving] from the Son, and believed.

Pisteuomen eis mian katholiken kai apostoliken ekklesian,

We believe in one Catholic and Apostolic Church;

kai eis hen baptisma metanoias,

and in one baptism of repentance;

kai eis anastasin nekron,

and in the resurrection of the dead;

kai krisin dikaian psuchon kai somaton,

and in a righteous judgment of the souls and bodies;

kai eis basileian ouranon,

and in the kingdom of heaven;

kai eis zoen aionion.

and in life everlasting.

Tous de legontas, hoti en pote hote ouk en ho Huios e to Pneuma to Hagion, e hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias, phaskontas einai trepton e alloioton ton Huion tou Theou e to Hagion Pneuma, toutous anathematizei he katholike kai he apostolike ekklesia, he meter umon te kai hemon. Kai palin anathematizomen tous me homologountas anastasin nekron, kai pasas tas haireseis tas me ek tautes tes orthes pisteos ousas.

But those who say, 'There was a time when the Son or the Holy Ghost was not,' or, 'He was made of nothing,' or 'of a different substance or essence,' saying 'the Son of God or the Holy Ghost is changeable or variable,' these the Catholic and Apostolic Church, your and our mother, anathematizes. And again we anathematize those who will not confess the resurrection of the dead, and all the heresies which are not of this, the right faith.

Note.--This creed has a striking resemblance to the 'Interpretation of the [Nicene] Symbol' ( Hermeneia eis to sumbolon ), which is ascribed to St. Athanasius, and printed in the first volume of the Benedictine edition of his Works, pp. 1278 sq.; in Migne, Vol. XXVI. p. 1252; and in Caspari, Vol. I. pp. 2 sqq. Formerly overlooked by Walch and Hahn, it has been recently examined by Caspari (Vol. I. pp. 1-72), and conclusively proven to be an abridged modification of the formula of Epiphanius; for the original clauses of this formula agree in spirit and style with Epiphanius and with many passages of his Ancoratus and Panarium. Moreover, Athanasius died May 2, 373 (see Larsow, Die Festbriefe des heil. Athanasius, p. 46), i.e., about a year before the composition of the Ancoratus; and he was generally opposed to anti-heretical creeds beyond that of Nicæa, which he considered to be 'sufficient for the refutation of all impiety.' His Ekthesis pisteos (Hahn, pp. 175 sq.) is no proof to the contrary, for this is a subjective exposition of his personal faith, and was not intended to be a baptismal confession. Swainson (p. 89), without alluding to the lengthy discussion of Caspari, likewise denies the Athanasian authorship of the Ermeneia.

The Cappadocian Creed, ascribed to St. Basil, stands between the two Epiphanian Creeds, and is likewise an enlargement of the Nicene Creed with reference to the Apollinarian heresy. See Hort, pp. 120 sqq.

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[36] Substituted for ktiston e trepton, made or changeable, in the Nicene Formula of 325.

[37] Substituted for ktiston e trepton, made or changeable, in the Nicene Formula of 325.

[38] teleion, as also the preceding teleios and the following noun , are evidently directed against the Apollinarian heresy, which taught only a partial incarnation, and made the divine Logos take the place of the reasonable soul.

[39] Probably directed against Origen's view of the spiritual resurrection body.

[40] The codices read lambanomenon and lambanonta. Caspari (Vol. I. p. 5) conjectures lambanon with reference to John xvi. 14, ek tou emou lempsetai, and Ancor. c. 7; Pan. hær. 74, c. 1, where Epiphanins uses lambanon . __________________________________________________________________

The Creed of the Apostolical Constitutions. About A.D. 350.

Lib. VII. cap. 41 (ed. Ueltzen, p. 183).

Irenæus, Tertullian, and Novatian give us most of the clauses of the Western or Apostles' Creed in its old Roman form (see next section); while Eusebius, Cyril, and Epiphanius bring us to the very text of the Eastern or Nicene Creed.

The following creed from the Constitutiones Apostolicæ (a compilation of several generations) belongs to the Eastern family, and resembles closely the longer formula of Cyril of Jerusalem (p. 31), with some original clauses on the Holy Spirit. It originated probably in Antioch about the middle of the fourth century, though some trace it as far back as 280. It was used as a baptismal confession; hence baptizomai after pisteuo, and again before 'The Holy Spirit, that is, the Paraclete, who wrought in all the saints from the beginning of the world, at last was sent to the Apostles from the Father, according to the promise of our Lord and Saviour Jesus Christ, and after the Apostles to all believers in the holy Catholic Church.'

Pisteuo kai baptizomai eis hena agenneton monon alethinon Theon pantokratora, ton Patera tou Christou, ktisten kai demiourgon ton hapanton, ex hou ta panta;

Kai eis ton Kurion Iesoun ton Christon, ton monogene autou Huion, ton prototokon pases ktiseos, ton pro aionon eudokia tou Patros gennethenta [ou ktisthenta], di hou ta panta egeneto ta en ouranois kai epi ges, horata te kai aorata; ton ep' eschaton hemeron katelthonta ex ouranon, kai sarka analabonta, kai ek tes hagias parthenou Marias gennethenta, kai politeusamenon hosios kata tous nomous tou Theou kai Patros autou, kai staurothenta epi Pontiou Pilatou, kai apothanonta huper hemon, kai anastanta ek nekron meta to pathein te trite hemera, kai anelthonta eis tous ouranous, kai kethesthenta en dexia tou Patros, kai palin erchomenon epi sunteleia tou aionos meta doxes, krinai zontas kai nekrous, hou tes basileias houk estai telos;

Baptizomai kai eis to Pneuma to Hagion, toutesti ton Parakleton, to energesan en pasin tois ap' aionos hagiois, husteron de apostalen kai tois apostolois para tou Patros, kata ten epangelian tou Soteros hemon, Kuriou Iesou Christou, kai meta tous apostolous de pasi tois pisteuousin en te hagia katholike ekklesia; eis sarkos anastasin, kai eis aphesin hamartion, kai eis basileian ouranon, kai eis zoen tou mellontos aionos. __________________________________________________________________

COMPARATIVE TABLE OF THE ANTE-NICENE RULES OF FAITH, AS RELATED TO THE APOSTLES' CREED AND THE NICENE CREED. The Apostles' Creed. (Rome.) About A.D. 340. Later additions are in italics. Irenæus. (Gaul.) A.D. 170. Tertullian. (North Africa.) A.D. 200. Cyprian. (Carthage.) A.D. 250. Novatian. (Rome.) A.D. 250. Origen. (Alexandria.) A.D. 230.

I believe

We believe

We believe

I believe

We believe

(We believe in)

1. in God the Father Almighty, Maker of heaven and earth;

1. ... in one God the Father Almighty, who made heaven and earth, and the sea, and all all that in them is;

1. ... in one God, the Creator of the world, who produced all out of nothing ...

1. in God the Father;

1. in God the Father and Almighty Lord;

1. One God, who created and framed everything ... Who in the last days sent

2. and in Jesus Christ, His only Son, our Lord;

2. And in one Christ Jesus, the Son of God [our Lord];

2. And in the Word, his Son, Jesus Christ;

2. in his Son Christ;

2. in the Son of God, Christ Jesus, our Lord God;

2. Our Lord Jesus Christ ... born of the Father before all creation ...

3. who was conceived by the Holy Ghost, born of the Virgin Mary;

3. Who became flesh [of the Virgin] for our salvation;

3. Who through the Spirit and power of God the Father descended into the Virgin Mary, was made flesh in her womb, and born of her;

3. born of the Virgin and the Holy Ghost ... made incarnate while remaining God ...

4. suffered under Pontius Pilate, was crucified, dead, and buried;

4. and his suffering [under Pontius Pilate];

4. Was fixed on the cross [under Pontius Pilate], was dead and buried,

4. suffered in truth, died;

5. He descended into Hades; the third day he rose from the dead;

5. and his rising from the dead;

5. rose again the third day;

5. rose from the dead;

6. He ascended into heaven, and sitteth on the right hand of God the Father Almighty;

6. and his bodily assumption into heaven;

6. was taken up into heaven and sitteth at the right hand of God the Father;

6. was taken up ...

7. from thence he shall come to judge the quick and the dead.

7. and his coming from heaven in the glory of the Father to comprehend all things under one head, ... and to execute righteous judgment over all.

7. He will come to judge the quick and the dead.

8. And I believe in the Holy Ghost;

8. And in the Holy Ghost ...

8. And in the Holy Ghost, the Paraclete, the Sanctifier, sent by Christ from the Father.

8. in the Holy Ghost;

8. in the Holy Ghost (promised of old to the Church, and granted in the appointed and fitting time).

8. the Holy Ghost, ... united in honor and dignity with the Father and the Son.

9. the holy Catholic Church; the communion of saints;

10. the forgiveness of sins;

10. I believe the forgiveness of sins,

11. the resurrection of the body;

11. And that Christ shall come from heaven to raise up all flesh, ... and to adjudge the impious and unjust ... to eternal fire,

11. And that Christ will, after the restoration of the flesh, receive his saints

12. and the life everlasting. [41]

12. and to give to the just and holy immortality and eternal glory.

12. into the enjoyment of eternal life and promises of heaven, and judge the wicked with eternal fire.

12. and eternal life through the holy Church.

The Apostles' Creed. Gregory. (Neo Cæsarea.) A.D. 270. Lucian. (Antioch.) A.D. 300. Eusebius. (Cæsarea, Pal.) A.D.325. Cyril. (Jerusalem.) A.D. 350. Nicaeno-Constantinopolitan Creed. A.D. 325 and 881. I believe [We believe in] [We believe in] We believe We believe We [I] believe

1. in God the Father Almighty, Maker of heaven and earth;

1. one God the Father;

1. One God the Father Almighty, Maker and Provider of all things;

1. in one God the Father Almighty, Maker of all things visible and invisible;

1. in one God the Father Almighty, Maker of heaven and earth, and of all things visible and invisible;

1. in one God the Father Almighty, Maker of heaven and earth, and of all things visible and invisible;

2. And in Jesus Christ, His only Son, our Lord;

2. one Lord, ... God of God, the image and likeness of the Godhead, ... the Wisdom and Power which produces all creation, the true Son of the true Father ...

2. And in one Lord Jesus Christ his Son, begotten of the Father before all ages, God of God, Wisdom, Life, Light ...

2. And in one Lord Jesus Christ, the Word of God, God of God, Light of Light, Life of Life, the only-begotten Son, the first-born of every creature, begotten of God the Father before all ages; by whom all things were made;

2. And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages, very God, by whom all things were made;

2. And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; [God of God], Light of Light, very God of very God, begotten, not made, being of one substance with the Father ( omoousion to Patri ), by whom all things were made;

3. who was conceived by the Holy Ghost, born of the Virgin Mary;

3. who was born of a Virgin, according to the Scriptures, and became man ...

3. who for our salvation was made flesh and lived among men;

3. who was made flesh, and became man;

3. who, for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost and [of, ex] the Virgin Mary, and was made man;

4. suffered under Pontius Pilate, was crucified, dead, and buried;

4. who suffered for us;

4. and suffered;

4. was crucified, and was buried;

4. He was crucified for us under Pontius Pilate, and suffered, and was buried;

5. He descended into Hades; the third day he rose from the dead;

5. and rose for us on the third day;

5. and rose on the third day;

5. rose on the third day;

5. and the third day he rose again, according to the Scriptures;

6. He ascended into heaven, and sitteth on the right hand of God the Father Almighty;

6. and ascended into heaven, and sitteth on the right hand of God the Father;

6. and ascended to the Father;

6. and ascended into heaven, and sitteth on the right hand of the Father;

6. and ascended into heaven, and sitteth on the right hand of the Father;

7. from thence he shall come to judge the quick and the dead.

7. and again is coming with glory and power, to judge the quick and the dead;

7. and will come again with glory, to judge the quick and the dead.

7. and will come again in glory, to judge the quick and the dead; whose kingdom shall have no end;

7. and he shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end;

8. And I believe in the Holy Ghost;

8. one Holy Ghost, ... the minister of sanctification, in whom is revealed God the Father, who is over all things and through all things, and God the Son, who is through all things-- a perfect Trinity, not divided nor differing in glory, eternity, and sovereignty ...

8. And in the Holy Ghost, given for consolation and sanctification and perfection to those who believe ...

8. We believe also in the Holy Ghost.

8. And in one Holy Ghost, the Advocate, who spake in the Prophets.

8. And [I believe] in the Holy Ghost, the Lord, and Giver of life, Who proceedeth from the Father [and the Son, Filioque], who with the Father and the Son together is worshiped and glorified, who spake by the Prophets.

9. the holy Catholic Church; the communion of saints;

9. And in one baptism of repentance for the remission of sins;

9. And [I believe] in one holy Catholic and Apostolic Church;

10. the forgiveness of sins;

10. and in one holy Catholic Church;

10. we [I] acknowledge one baptism for the remission of sins;

11. the resurrection of the body;

11. and in the resurrection of the flesh;

11. and we [I] look for the resurrection of the dead;

12. and the life everlasting.

12. and in life everlasting ( zoen aionion ).

12. and the life of the world to come ( zoen tou mellontos aionos ). The words in italics in the last column are additions of the second oecumenical Council (381); the words in brackets are Western changes. __________________________________________________________________

[41] The Roman Creed according to Rufinus (380) ends with carnis resurrectionem but the Greek version of the Roman Creed by Marcellus (341) with zoen aionion. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________

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SYMBOLA OECUMENICA.

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SYMBOLA OECUMENICA.

OECUMENICAL SYMBOLS __________________________________________________________________

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I. SYMBOLUM APOSTOLICUM. (a) FORMA RECEPTA. [42]

Credo in Deum Patrem omnipotentem; Creatorem cæli et terræ.

Pisteuo eis ThEON PATERA, pantokratora, poieten ouranou kai ges.

Et in Jesum Christum, Filium ejus unicum, Dominum nostrum; qui conceptus est de Spiritu Sancto, natus ex Maria virgine; passus sub Pontio Pilato, crucifixus, mortuus, et sepultus; descendit ad inferna; [43] tertia die resurrexit a mortuis; ascendit ad cælos; sedet ad dexteram Dei Patris omnipotentis; inde venturus (est) judicare vivos et mortuos.

Kai (eis) IESOUN ChRISTON, huion autou ton monogene, ton kurion hemon, ton sullephthenta ek pneumatos hagiou, gennethenta ek Marias tes parthenou, pathonta epi Pontiou Pilatou, staurothenta, thanonta, kai taphenta, katelthonta eis ta katotata , [44] te trite hemera anastanta apo ton nekron, anelthonta eis tous ouranous, kathezomenon en dexia theou patros pantodunamou, ekaithen erchomenon krinai zontas kai nekrous.

Credo in Spiritum Sanctum; sanctam ecclesiam catholicam; sanctorum communionem; remissionem peccatorum; carnis resurrectionem; vitam æternam. Amen.

Pisteuo eis to PNEUMA TO HaGION, hagian katholiken ekklesian, hagion koinonian, aphesin hamartion, sarkos anastasin, zoen aionion. Amen.

I. THE APOSTLES' CREED. (a) RECEIVED FORM.

I believe in God the Father Almighty; Maker of heaven and earth.

And in Jesus Christ his only (begotten) Son our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell [Hades, spirit-world]; [45] the third day he rose from the dead; he ascended into heaven; and sitteth at the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead.

I believe in the Holy Ghost; the holy catholic Church; the communion of saints; the forgiveness of sins; the resurrection of the body [flesh]; [46] and the life everlasting. Amen.

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[42] The Latin and Greek texts of the Apostles' Creed are taken from the Psalterium Græcum et Romanum, erroneously ascribed to Pope Gregory the Great, first published from a MS. preserved in the library of Corpus Christi College, Cambridge, by Archbishop Ussher: De Romanæ Ecclesiæ Symbolo Apostolico vetere, London, 1647. I used the Geneva edition, 1722, pp. 6, 7. The MS. is written in two parallel columns, the one Latin, the other Greek, but the Greek likewise in Latin characters. The same text is given by Hahn, Biblioth. der Symb. p. 10, and Heutley (in Greek), Harmonia Symb. pp. 81-83. The Latin text agrees with the creed of Pirminius (d. 758) in Heurtley, p. 71. Caspari discovered and published four other Greek translations from mediæval MSS. with slight variations, Vol. III. pp. 11 sqq.

[43] See Footnote 45.

[44] See Footnote 45.

[45] Descendit ad inferna (other Latin copies: ad inferos , to the inhabitants of the spirit-world; so also in the Athanasian Symbol), katelthonta eis ta katotata (other Eastern creeds: eis hadou , viz., topon , or eis ton haden ), he descended into Hades. This clause was unknown in the older creeds, though believed in the Church, and was transferred into the Roman symbol after the fifth century, probably from that of Aquilcia, A.D. 390, where it first appears among Latin creeds, as we learn from Rufinus. In the East it is found before in Arian creeds (about 360). After this we meet it again in the Creed of Venantius Fortunatus, A.D. 590, who had the Creed of Rufinus before him. The words katotata and inferna, taken from Eph. iv. 9, correspond here to the Greek Haides , which occurs eleven times in the Greek Testament, viz., Matt. xi. 23; xvi. 18; Luke x. 15; xvi. 23; Acts ii. 27, 31; 1 Cor. xv. 55; Rev. i. 18; vi. 8; xx. 13, 14, and is always incorrectly translated hell in the English Version, except in 1 Cor. xv. 55. Hades signifies, like the Hebrew Sheol, the unseen spirit-world, the abode of all the departed, both the righteous and wicked; while hell (probably from the Saxon word helan, to cover, to conceal), at least in modern usage, is a much narrower conception, and signifies the state and place of eternal damnation, like the Hebrew gehenna, which occurs twelve times in the Greek Testament, and is so translated in the English Bible, viz., Matt. v. 22, 29, 30; x. 28; xviii. 9; xxiii. 15, 33; Mark ix. 43, 45, 47; Luke xii. 5; James iii. 6. The American editions of the Book of Common Prayer leave it optional with the minister to use, in the Creed, hell, or the place of departed spirits; but it would be much better to restore or popularize the Greek Hades. The current translation, hell, is apt to mislead, and excludes the important fact--the only one which we certainly know of the mysterious triduum --that Christ was in Paradise in the time between the crucifixion and the resurrection, according to his own declaration to the penitent thief, Luke xxiii. 43. Some connect the descent into Hades with the resurrection in one article; while others, on the contrary, connect it with the preceding article by placing a (,) after buried. It forms rather a separate article, and should be included in (;), as above. The clause has been explained in three different ways: 1. It is identical with sepultus (Rufinus), or means 'continued in the state of death and under the power of death' till the resurrection (Westminster divines). This makes it a useless repetition in figurative language. 2. It signifies the intensity of Christ's sufferings on the cross, where he tasted the pain of hell for sinners (Calvin and the Heidelberg Catechism). This is inconsistent with the order of the clause between death and resurrection. 3. An actual self-manifestation of Christ after the crucifixion to all the departed spirits, Luke xxiii. 43; Acts ii. 27, 31; 1 Pet. iii. 18, 19; iv.6; comp. Eph. iv. 8, 9; Col. ii. 15; Phil. ii. 10; Rev. i. 18. As such the descent is a part of the universality of the scheme of redemption, and forms the transition from the state of humiliation to the state of exaltation. This is the historical explanation, according to the belief of the ancient Church, but leaves much room for speculation concerning the object and effect of the descent.

[46] 'Resurrection of the body.' The older English translations of the Creed had the literal rendering flesh ( caro , sarx ), by which the ancient Church protested against spiritualistic conceptions of the Gnostics. But this may be misunderstood in a grossly materialistic sense, while the resurrection of the body is unobjectionable; comp. 1 Cor. xv. 50. According to Heurtley, l.c. p. 147, the change of flesh into body was first made 1543, in 'The necessary Doctrine and Erudition for any Christian Man,' set forth by Henry VIII.; but in the Interrogative Creed, used at Baptism and at the Visitation of the Sick, flesh is retained. __________________________________________________________________

(b) THE OLD ROMAN AND AFRICAN FORM OF THE APOSTLES' CREED.

Forma Romana Vetus. Symbolum Augustini (354-430).

Before A.D. 341. [47]

Hippo Regius, Africa (Circ. 400). [48]

Credo in Deum Patrem omnipotentem.

Credo in Deum Patrem omnipotentem.

Et in Jesum Christum, Filium ejus unicum, Dominum nostrum;

Et in Jesum Christum, Filium ejus unigenitum (unicum), Dominum nostrum;

qui natus est de Spiritu Sancto et Maria virgine;

qui natus est per Spiritum Sanctum ex virgine Maria;

sub Pontio Pilato crucifixus, et sepultus;

sub Pontio Pilato crucifixus est, et sepultus;

tertia die resurrexit a mortuis;

tertio die resurrexit a mortuis;

ascendit in cælum, sedet ad dexteram Patris;

ascendit in cælum, sedet ad dexteram Patris;

inde venturus judicare vivos et mortuos.

inde venturus est judicaturus (ad judicandos) vivos et mortuos.

Et in Spiritum Sanctum;

Credo et in Spiritum Sanctum;

Sanctam, Ecclesiam;

sanctam ecclesiam;

remissionem peccatorum;

remissionem peccatorum;

carnis resurrectionem.

carnis resurrectionem (? in vitam eternam).

Professio Fidei Marcelli Ancyrani. Before A.D. 341. [49]

The Roman Form Translated.

Pisteuo eis ThEON [PATERA], pantokratora;

I believe in God the Father Almighty.

kai eis ChRISTON IESOUN, ton huion autou ton monogene, ton kurion hemon,

And in Jesus Christ his only-begotten Son our Lord,

ton gennethenta ek pneumatos hagiou kai Marias tes parthenou,

who was born of the Holy Ghost and the Virgin Mary;

ton epi Pontiou Pilatou, staurothenta, kai taphenta,

crucified under Pontius Pilate, and buried;

kai te trite hemera anastanta ek ton nekron,

the third day he rose from the dead;

anabanta eis tous ouranous, kai kathemenon en dexia tou patros,

he ascended into heaven, and sitteth at the right hand of the Father;

hothen erchetai krinein zontas kai nekrous;

from thence he shall come to judge the quick and the dead.

kai eis to HaGION PNEUMA,

And in the Holy Ghost;

hagian ekklesian,

the holy Church;

aphesin hamartion,

the forgiveness of sins;

sarkos anastasin,

the resurrection of the body;

zoen aionion.

(the life everlasting).

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[47] The Latin text of the old Roman Creed first appears in Rufinus, Espositio Symboli Apostolici, towards the end of the fourth century (compare the Appendix to the Opp. Cypriæni, ed. John Fell, Oxon. 1682, fol. pp. 17 sqq.), but it must be much older (see note 3 below). The faithful transmission of the Creed in the Church of the City of Rome is testified by Ambrose, Epistola ad Siricium Pap.: 'Credatur Symbolo Apostolorum, quod Ecclesia Romana intemeratum semper custodit et servat;' and by Vigilius of Thapsus, Contra Entych. 1. IV. c. I: 'Romæ . . . a temporibus Apostolorum usque ad nunc . . . ita fidelibus Symbolum traditur.' Compare Hahn, Bibliothek der Symbole, pp. 3, 30, 42, 43. On the difference between the old Roman form and the enlarged received text, see Vol. I. pp. 21, 22.

[48] With the early Roman form the Creed of the Church of Hippo Regius, as given in the second column from the genuine expositions of St. Augustine (De Fide et Symbolo; De Genesi ad literam; Enchiridion de Fide, Spe et Caritate), almost literally agrees; so also the Creed of Ambrose, as far as it is quoted in his Tractates in Symbolum Apostolorum (Hahn, p. 16). The close connection of Augustine with the Church of Rome and the Church of Milan (where he was baptized, 387) accounts for the agreement. In his genuine works, however, he never gives the Creed continuously, but, like Rufinus, mixed with the exposition in which it is imbedded, and at times it is difficult to separate it from the writer's own words. See Hahn, pp. 13-15, and especially Heurtley, pp. 32-47. The former adopts the reading de Spiritu S. et virg. Mar.; tertia die for tertio; and omits in vitam eternam.

[49] The Greek text is to be found in Epiphanius, Hæres. LXXII. Opp. ed. Petav. Tom. I. p. 836; ed. Oehler in Corp. hæreseol. Tom. II. Pt. III. p. 52. It was inserted in a letter written by Marcellus of Ancyra to Julius I., Bishop of Rome, about 341 (or 337, as Hahn and Caspari assume), with a view to prove his orthodoxy against the Eusebians, who, under the impeachment of heresy, had previously deposed him. (As regards the chronology, see Zahn, Marcellus von Ancyra, Gotha, 1867, p. 68.) It occurs also, in Anglo-Saxon letters, in the Psaltery of King Athelstan (d. 941), to which Ussher first called attention. See a fac-simile in Heurtley, p. 80, and the copy and comments in Caspari, Vol. III. pp. 5 sqq. The Greek text of Marcellus differs from the Latin of Rufinus only by the omission of the predicate patera (Father) in the first article (which may be an error of the copyist), and by the addition of the last two words, zoen aionion (which occur also in the creed of Petrus Chrysologus of Ravenna). It was heretofore regarded as a translation of the Roman Creed, but Caspari, with a vast amount of learning (Vol. III. pp. 28 sqq.), has made it almost certain that it is the original Creed of the Roman Church, in which the Greek language prevailed during the first two centuries. It was probably transplanted to Rome from Asia Minor early in the second century. It is simpler and older than the rules of faith of Tertullian and Irenæus. __________________________________________________________________

(c) THE APOSTLES' CREED, ACCORDING TO RUFINUS AND FORTUNATUS. A.D. 390-570.

Ecclesia Aquilejensis. Venantius Fortunatus.

Circ. A.D. 390. [50]

Circ. A.D. 570. [51]

Credo in Deo Patre omnipotente [invisibili et impassibili]. [52]

Credo in Deum Patrem omnipotentem.

Et in Jesu Christo, unico Filio ejus, Domino nostro;

Et in Jesum Christum, unicum Filium;

qui natus est de Spiritu Sancto ex Maria virgine;

qui natus est de Spiritu Sancto ex Maria virgine;

crucifixus sub Pontio Pilato, et sepultus;

crucifixus sub Pontio Pilato;

[descendit in inferna]; [53]

descendit ad infernum;

tertia die resurrexit a mortuis;

tertia die resurrexit;

ascendit in cælos;

ascendit in cælum;

sedet ad dexteram Patris;

sedet ad dexteram Patris;

inde venturus est judicare vivos et mortuos.

judicaturus vivos et mortuos.

Et in Spiritu Sancto;

Credo in Sancto Spiritu ; [54]

sanctam ecclesiam;

sanctam ecclesiam;

remissionem peccatorum;

remissionem peccatorum;

[hujus] [55] carnis resurrectionem.

resurrectionem carnis.

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[50] Taken from Rufinus (d.410), Expos. Symboli Apost. (in Cyprian's Op., ed. Fell, Appendix, pp. 17 sqq.; also in Jerome's Works). Comp. Hahn, Bibliothek der Symbole, etc., pp. 30 sqq.; Denzinger, Enchirid., p. 2; and Heurtley, Harmonia Symb., pp. 26 sqq. Hahn and Heurtley add the chief comments of Rufinus. He gives it as the Creed of the Church of Aquileja, where he was baptized (' illum ordinem sequimur, quem in Aquilejensi ecclesia per lavaori gratiam suscepimus '). There are, however, two other Creeds used in the churches of the province of Aquileja, of uncertain (possibly of earlier) date, which are more in harmony with the old Roman form, and omit invisibili et impassibili in the first article, hujus before carnis in the last article, and the clause descendit ad inferna. They were found and first published by De Rubeis (Venice, 1754), in his Dissertationes ... de Liturgicis Ritibus Ecclesiæ Forojuliensis, pp. 242, 243, 249; then by Walch. l.c. p. 54 sq.; Hahn, p. 39; and Heurtley, pp. 30 sqq.

[51] From the Expositio Symboli of Venantius Honorius Clemens Fortunatus, an Italian presbyter, afterwards Bishop of Poitiers in France, d. about 600. He follows Rufinus very closely, and evidently made use of his Exposition. See Hahn, l.c. p. 33, and Heurtley, pp. 54-56. The Commentary on the Athanasian Creed, which Muratori and Waterland ascribe to the same author, is by an unknown Fortunatus of a later age. See Vol. I. pp. 34-37.

[52] This is the oldest reading, as also in Jesu Christo, and in Spiritu Sancto. So Vallarsius (ed. of Jerome), Baluze (the Bened. editor of Cyprian), Walch, and Hahn. Other copies correct the ablative into the accusative: in Deum Patrem omnipotentem, invisibilem et impassibilem, in Jesum Christum. So the first printed ed. of 1468, the Bened. ed. of Jerome, Pamelius, Fell, Heurtley. On the article on the Holy Spirit, the majority of authorities agree in reading the ablative, which is confirmed by Fortunatus. The addition of the attributes invisible and impassible, which are not found in any other form, have a polemical reference to the heresy of the Patripassians and Sabellians, as Rufinus remarks (§ 5).

[53] Rufinus (§ 18): 'Sciendum sane est quod in Ecclesiæ Romanæ Symbolo non habetur additum "Descendit ad inferna:" sed neque in Orientis Ecclesiis habetur hic sermo: vis tamen verbi eadem videtur esse in eo quod "sepultus" dicitur.'

[54] Here Venantius adheres to the old Aquileian form, while in the first and second articles he uses the accusative. So also in his Commentaries: ' Ergo una divinitas in trinitate, quia dixit Symbolum; Credo in Deum Patrem, et in Jesum Christum, et in Spiritu Sancto. ' See Hahn, p. 36; Heurtley, p. 55.

[55] The exceptional hujus is thus explained by Rufinus (§ 43): ' Ita fit ut unicuique animæ non confusum aut extremeum corpus, sed unum quod habuerat reparetur; ut consequenter possit pro agonibus præsentis vitæ cum anima sua caro vel pudica coronari, vel impudica puniri. ' __________________________________________________________________

(d) AN OLD ITALIAN (Pseudo-Ambrosian) FORM OF THE APOSTLES' CREED. About A.D. 350.

Credimus in Deum Patrem omnipotentem,

We believe in God the Father Almighty,

sæculorum omnium et creaturarum regem et conditorem.

Ruler and Creator of all ages and creatures.

Et in Jesum Christum, Filium ejus unicum, Dominum nostrum;

And in Jesus Christ, his only Son, our Lord;

qui natus est de Spiritu Sancto et ex Maria Virgine;

who was born of the Holy Ghost and from the Virgin Mary;

qui sub Pontio Pilato crucifixus et sepultus;

who was crucified under Pontius Pilate, and buried;

tertia die resurrexit a mortuis;

on the third day he rose from the dead;

ascendit in cælas;

ascended into the heavens;

sedet ad dexteram Dei Patris;

sitteth on the right hand of God the Father;

inde venturus est judicare vivos et mortuos.

from thence he shall come to judge the quick and the dead.

Et in Spiritum Sanctum;

And in the Holy Ghost;

et sanctam ecclesiam catholicam;

and the holy Catholic Church;

remissionem peccatorum;

the remission of sins;

carnis resurrectionem.

the resurrection of the flesh.

NOTES.

1. This baptismal creed was copied, together with an Exhortatio sancti Ambrosii ad neophytos de Symbolo, by Dr. Caspari from two MSS. in the Vienna Library, and published in the second volume of his Quellen zur Geschichte des Taufsymbols, Vol. II. (1869), pp. 128 sqq. It is inserted in this Exhortation, not in broken fragments, as is usual with ante-Nicene writers, but continuously, with a connecting itaque after credimus (p. 134). The Exhortation was directed against the heresy of Arianism, and borrows an expression ( Deus de Deo, lumen de lumine ) from the Nicene Creed, but makes no allusion to the Pneumatomachian controversy and its settlement in 381. It seems, therefore, to belong to the middle of the fourth century (350-370). Caspari denies the authorship of Ambrose (who was opposed to committing the creed to writing), and is inclined to assign it to Eusebius of Vercelli or Lucifer of Cagliari, in Sardinia, where the symbol may have been in use.

2. The symbol resembles the older Italian forms of Rome, Milan, and Ravenna. With the Roman it omits the articles descendit ad inferna , communionem sanctorum , and vitam æternam; but, unlike the Roman, it has catholicam after ecclesiam , and the peculiar clause sæculorum omnium et creaturarum regem et conditorem. A similar addition occurs in the Symbol of Carthage ( universorum creatorem, regem sæculorum, invisibilem et immortalem ).

3. Other Italian forms of the Western Creed, see in Hahn, pp. 6 sqq.

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THE GRADUAL FORMATION OF THE APOSTLES' CREED.

This Table shows the date of the several Articles and the verbal variations of the Apostles' Creed, as far as they can be ascertained, from the earliest rules of faith to the eighth century, or from Irenæus to Pirminius. The first occurrence of any word or phrase of the Creed is marked by small capitals.

Ultimate Text of the Western Creed. ------ Pirminius, A.D. 750. Credo (I believe): Art. I. Art. II. In Deum Patrem Omnipotentem Creatorem coeli et terræ Et in Jesum Christum Filium ejus Unicum Dominum nostrum In God the Father Almighty Maker of Heaven and Earth And in Jesus Christ His only Son Our Lord I. St. Irenæus, A.D. 200. [Pisteuo] eis hena Theon Patera pantokratora ton pepoiekota ton ouranon kai ten gen, kai tas thalassas kai panta ta en autois kai eis ena Christon Iesoun ton huion tou Theou (ton Kurion hemon, di hou ta panta) II. Tertullian, A.D. 220. In unicum Deum. Omnipotentem mundi conditoremm Jesum Christum Filium ejus III. St. Cyprian, A.D. 250. In Deum Patrem in Christum Filium IV. Novatian, A.D. 260. In Deum Patrem Dominum omnipotentem in Christum Jesum Filium Dei Dominum Deum Nostrum V. Marcellus, A.D. 341. eis Theon pantokratora eis Christon Iesoun ton uion autou ton monogene ton Kurion hemon VI. Rufinus, A.D. 390. Aquileja. In Deum Patrem omnipotentem invisibilem et impassibilem et in Jesum Christum unicum Filium ejus Dominum nostrum VII. Rufinus, Rome, A.D. 390. In Deum Patrem omnipotentem et in Jesum Christum unicum Filium ejus Dominum nostrum VIII. St. Augustine, A.D. 400. In Deum Patrem omnipotentem et in Jesum Christum unicum Filium ejus also [unigenitum] Dominum nostrum IX. St. Nicetas, A.D. 450. In Deum Patrem omnipotentem et in Jesum Christum Filium ejus X. Eusebius Gallus, A.D. 550 (?). In Deum Patrem omnipotentem et in Jesum Christum Filium ejus Dominum nostrum XI. Sacramentarium Gallicanum, A.D. 650. In Deum Patrem omnipotentem creatorem coeli et terræ et in Jesum Christum Filium ejus unigenitum sempiternum Dominum nostrum

THE GRADUAL FORMATION OF THE APOSTLES' CREED.

A blank space indicates that the portion of the Article under which it occurs had not at that time come into general use. The Table is based on J. R. Lumby's History of the Creeds (Cambridge, 1873), p. 182, but contains several additions, especially the chief ante-Nicene rules of faith, viz., that of Irenæus, Adv. hær. I. 10 (Greek); III. 4 (Latin, in parentheses); and IV. 33 (Greek, in parentheses); and that of Tertullian, De virg. veland. c. 1; Adv. Prax. c. 2 (in parentheses); and De præscr. hær. c. 13 (in parentheses).

Credo (I believe): Art. III. Art. IV. Qui Conceptus est De Spiritu Sancto Natus Ex Maria Virgine Passus Sub Pontio Pilato Crucifixus Mortuus Et Sepultus Who was Conceived By the Holy Ghost Born Of the Virgin Mary Suffered Under Pontius Pilate Was Crucified Dead And Buried ton sarkothenta huper tes hemteras soterias (anthropos egeneto) (Generationem) ten ek parthenou gennesin (ex Virgine) kai to pathos (sub pontio pilato) (missum a Patre in Virginem) (ex spiritu Patris Dei et virtute) Natum (carnem factum et ex ea natum) ex virgine maria crucifixum (passum) sub Pontio Pilato (mortuum) (et sepultum secundum Scripturas)

ek pneumatos hagiou gennethenta kai Marias tes parthenou ton epi Pontiou Pilatou staurothenta kai taphenta qui de Spiritu Sancto natus est ex Maria Virgine sub Pontio Pilato crucifixus et sepultus qui de Spiritu Sancto natus est ex Maria Virgine sub Pontio Pilato crucifixus et sepultus qui de Spiritu Sancto also [per Sp. Sanct.] natus est ex Maria Virgine also [et] passus sub Pontio Pilato crucifixus et sepultus qui ex Spiritu Sancto natus est et Virgine Maria passus sub Pontio Pilato qui conceptus est de Spiritu Sancto natus est ex Maria Virgine mortuus et sepultus qui conceptus est de Spiritu Sancto natus est ex Maria Virgine passus sub Pontio Pilato crucifixus mortuus et sepultus

THE GRADUAL FORMATION OF THE APOSTLES' CREED--Continued.

Ultimate Text of the Western Creed. ------ Pirminius, A.D. 750. Credo (I believe): Art. V. Art. VI. Descendit ad Inferna Tertia die Resurrexit A mortuis Ascendit ad coelos Sedet ad dexteram Dei Patris Omnipotentis He descended into Hell The third day He rose again From the Dead He ascended into Heaven And sitteth at the right hand Of God The Father Almighty I. St. Irenæus, A.D. 200. kai ten egersin (et resurgens) ek nekron eis tous ouranous analepsin (et in claritate receptus) II. Tertullian, A.D. 220. tertia die resuscitatum (a Patre) (resurrexisse) e mortuis receptum in coelis (in coelis resumptum) (in coelos ereptum) sedentem nunc ad dexteram patris III. St. Cyprian, A.D. 250. IV. Novatian, A.D. 260. V. Marcellus, A.D. 341. kai te trite hemera anastanta ek ton nekron anabanta es tous ouranous kai kathemenon en dexia tou patros VI. Rufinus, A.D. 390. Aquileja. descendit in inferna tertia die resurrexit a mortuis ascendit in coelos sedet ad dexteram Patris VII. Rufinus, Rome, A.D. 390. tertia die resurrexit a mortuis ascendit in coelos sedet ad dexteram Patris VIII. St. Augustine, A.D. 400. tertio die resurrexit a mortuis ascendit in coelos sedet ad dexteram Patris IX. St. Nicetas, A.D. 450 tertio die resurrexit vivus a mortuis ascendit in coelos sedet ad dexteram Patris X. Eusebius Gallus, A.D. 550 (?). tertia die resurrexit a mortuis ascendit ad coelos sedet ad dexteram dei Patris omnipo-tentis XI. Sacramentarium Gallicanum, A.D. 650. Descendit ad Inferna tertia die resurrexit a mortuis ascendit ad coelos sedet ad dexteram Dei Patris omnipotentis

THE GRADUAL FORMATION OF THE APOSTLES' CREED.

Credo (I believe): Art. VII. Art. VIII. Art. IX. Art. X. Art.XI. Art. XII. Inde venturus est judicare vivos et mortuos In Spiritum Sanctum Sanctum Ecclesiam Catholicam Sanctorum Communionem Remissionem peccatorum Carnis Resurrectionem Vitam Æternam From thence he shall come to judge the quick and the dead In the Holy Ghost The Holy Catholic Church The Communion of Saints The Forgiveness of Sins The Resurrection of the Body And the Life Everlasting ten ek ton ouranon en te doxe tou patros parousian autou epi to anakephailaio-sasthai ta panta (In gloria venturus) kai eis pneuma hagion aphtharsian kai doxan aionian venturum judicare vivos et mortuos (venturum cum claritate) (spiritum sanctum, Paracletum, Sanctificatorem fidei eorum qui credunt in Patrem et Filium et Spiritum Sanctum) per carnis etiam resurrectionem (cum carnis restitutione) (ad sumendos sanc. in vitæ æter. et promiss. coeles, fructum et ad profanos adjud. igni perpetuo) in Spiritum Sanctum per sanctam ecclesiam remissionem peccatorum vitam æternam in Spiritum Sanctum hothen erchetai krinein zontas kai nekrous kai eis to agion Pneuma hagian ekklesian aphesin amartion sarkos anastasin zoen aionion inde venturus est judicare vivos et mortuos et in Spiritu Sancto Sanctam Ecclesiam remissionem peccatorum hujus carnis resurrectionem inde venturus est judicare vivos et mortuos et in Spiritu Sancto Sanctam Ecclesiam remissionem peccatorum carnis resurrectionem inde venturus est judicare vivos et mortuos et in Spiritum Sancto Sanctam Ecclesiam remissionem peccatorum carnis resurrectionem vitam æternam inde venturus est judicare vivos et mortuos et in Spiritum Sancto Sanctam Ecclesiam catho-licam remissionem peccatorum carnis hujus resurrectionem vitam æternam inde venturus est judicare vivos et mortuos et in Spiritum Sancto Sanctam Ecclesiam Catholicam sanctorum communionem remissionem peccatorum carnis resurrectionem vitam æternam inde venturus est judicare vivos et mortuos et in Spiritum Sancto Sanctam Ecclesiam Catholicam sanctorum communionem remissionem peccatorum carnis resurrectionem vitam æternam

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II. SYMBOLUM NICÆNO-CONSTANTINOPOLITANUM. THE NICÆNO-CONSTANTINOPOLITAN CREED.

II. SYMBOLUM NICÆNO-CONSTANTINOPOLITANUM.

THE NICÆNO-CONSTANTINOPOLITAN CREED.

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(a) Forma Recepta Ecclesiæ Orientalis. A.D. 381.

The Received Text of the Greek Church. [56]

Latin Version of Dionysius Exiguus. [57]

Pisteuomen eis hen ThEON PATERA pantokratora, poieten ouranou kai ges, horaton te panton kai aoraton.

Credimus in unum Deum Patrem omnipotentem; factorem coeli et terræ, visibilium omnium et invisibilium.

Kai eis hena kurion IESOUN ChRISTON, ton huion tou theou ton monogene, ton ek tou patros gennethenta pro panton ton aionon, phos ek photos, theon alethinon ek theou alethenou, gennethenta, ou poiethenta, homoousion to patri; di hou ta panta egeneto; ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta ek ton ouranon kai sarkothenta ek pneumatos hagiou kai Marias tes parthenou kai enanthropesanta, staurothenta te huper hemon epi Pontiou Pilatou, kai pathonta kai taphenta, kai anastanta te trite hemera kata tas graphas, kai anelthonta eis tous ouranous, kai kathezomenon ek dexion tou patros, kai palin erchomenon meta doxes krinai zontas kai nekrous; hou tes basileias ouk estai telos.

Et in unum Dominum Jesum Christum, Filium Dei [unigenitum], natum ex Patre ante omnia sæcula [Lumen de Lumine], Deum verum de Deo vero, natum [genitum], non factum, consubstantialem Patri; per quem omnia facta sunt; qui propter nos homines et [propter] salutem nostram descendit de cælis et incarnatus est de Spiritu Sancto ex Maria virgine et humanatus [homo factus] est; et crucifixus est pro nobis sub Pontio Pilato [passus] et sepultus est; et resurrexit tertia die [secundum scripturas]; ascendit in coelum [coelos], sedet ad dexteram Patris; iterum venturus, cum gloria, judicare vivos et mortuos; cujus regni non erit finis.

Kai eis to PNEUMA TO HaGION, to kurion, (kai) to zoopoion , [58] to ek tou patros ekporeuomenon, to sun

Et in Spiritum Sanctum, Dominum et vivificantem [vivificatorem], ex Patre procedentem, cum Patre

patri kai huio sun proskunoumenon kai sundoxazomenon, to lalesan dia ton propheton; eis mian, hagian, katholiken kai apostoliken ekklesian; homologoumen hen bartisma eis aphesin hamartion; prosdokomen anastasin nekron, kai zoen tou mellontos aionos. Amen. et Filio adorandum et conglorificandum, qui locutus est per sanctos prophetas. Et unam, sanctam, catholicam et apostolicam ecclesiam. Confitemur unum baptisma in remissionem peccatorum. Expectamus resurrectionem mortuorum et vitam futuri sæculi. Amen.

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[56] See the History, pp. 24 sqq. The Greek text is found in the Acts of the First Council of Constantinople in Mansi, Conc. Tom. III. p. 565, and twice in the Acts of the Council of Chalcedon, Act. II. Tom. VI. p. 957, and Act. V. Tom. VII. p. 111; also in the Acts of the Third Constantinop. Counc., Act. XVIII. Tom. XI. p. 633. See Hahn, p. 111, and Hort, pp.73 sqq.

[57] The Latin text is chiefly from the Canones Concilii Constantinop. ex interpr. Dionysii Exig. in Mansi, Tom. III. p. 567 sq. For the different readings, see Walch, pp. 94-103, and Hahn, pp. 112-116, who compared with it the translations in the Codex Canonum et Constitutorum Eccl. Rom. in Opp. Leonis Magni, ed. Quesnel, Tom. II. p. 56; in the Sacramentarium Gelasianum, as given by Muratori, Liturg. Rom. vet. Tom. I. p. 541, and Assemani, Codex liturg. univ. Tom. I. p. 11; the old transl. of the Canones Conc. Const. by Isidorus Mercator in Mansi, Tom. III. p. 574; Acta Conc. Toletani, of the year 589, given by Mansi, Tom. IX. pp. 977 sqq.; Etherii et Beati Adv. Elipandum, Lib. I. in Bibl. P. P. Lugd. Tom. XIII. p. 363; Acta Concilii Chalced. Act. II. in Mansi, Tom. VI. p. 958, and Act. V. in Mansi, Tom. VII. p. 111; Codex Reg. Armamentarii Paris., published by Ferd. Flor. Fleck, in his Anecdota (Leipz. 1837), pp. 347 sqq. All the early and authentic Latin editions omit the Filioque, like the Greek, except Assemani's (a convert to Romanism), who inserts, on his own authority, kai tou huiou . A Syriac version is given by Caspari, l.c. Vol. I. p. 103.

[58] Mansi gives three readings: to kur. to zoop. , to kur. kai zoop. , and to kur. kai to zoop . See the critical note of Dr. Hort, p. 81. __________________________________________________________________

(b) Forma Recepta, Ecclesiæ Occidentalis.

The Received Text of the Roman Catholic Church. [59]

The Received Text of the Protestant Churches. [60]

Credo in unum Deum Patrem omnipotentem; factorem coeli et terræ, visibilium omnium et invisibilium.

I believe in one God the Father Almighty; Maker of heaven and earth, and of all things visible and invisible.

Et in unum Dominum Jesum Christum, Filium Dei unigenitum, et ex Padre natum ante omnia sæcula [Deum de Deo], Lumen de Lumine, Deum verum de Deo vero, genitum, non factum, consubstantialem Patri; per quem

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds [God of God], Light of Light, very God of very God, begotten, not made, being of one substance [essence] with the Father;

omnia facta sunt; qui propter nos homines et propter nostram salutem descendit de coelis, et incarnatus est de Spiritu Sancto ex Maria virgine, et homo factus est; crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est; et resurrexit tertia die, secundum Scripturus; et ascendit in coelum, sedet ad dexteram Patris; et iterum venturus est, cum gloria, judicare vivos et mortuos; cujus regni non erit finis. by whom all things were made; who, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; he suffered and was buried; and the third day he rose again, according to the Scriptures; and ascended into heaven, and sitteth on the right hand of the Father; and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. Et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre [Filioque] procedit; qui cum Patre et Filio simul adoratur et conglorificatur; qui locutus est per Prophetas. Et unam, sanctam, catholicam et apostolicam ecclesiam. Confiteor unum baptisma in remissionem peccatorum; et expecto resurrectionem mortuorum, et vitam venturi seculi. Amen. And [I believe] in the Holy Ghost, the Lord and Giver of Life; who proceedeth from the Father [and the Son]; who with the Father and the Son together is worshiped and glorified; who spake by the Prophets. And [I believe] one Holy Catholic and Apostolic Church. I acknowledge one Baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen.

[The Western additions, of which the Filioque is the most important, are inclosed in brackets. Compare Vol. I. pp. 26-28.]

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[59] The Latin text is from the Canons and Decrees of the Council of Trent, third session, held Feb. 4, 1546, when the Nicene Creed was solemnly professed by this Synod as the ' symbolum fidei, quo sancta Romana ecclesia utitur, tanquam principium illud, in quo omnes, qui fidem Christi profitentur, necessario conveniunt, ac fundamentum firmum et unicum, contra quod portæ inferi nunquam prævalebunt. ' The same text is incorporated in the Profession of the Tridentine Faith. The punctuation varies in different editions.

[60] From the Anglican Book of Common Prayer, with which the text in other Protestant liturgies agrees, with slight variations. The Lutheran symbols substitute, in the article on the Church, the term christliche (Christian) for Catholic. Luther did the same in his German version of the Apostles' Creed; unwisely leaving the Romanists to monopolize the name Catholic. __________________________________________________________________

(c) Symbolum Nicænum. A.D. 325.

The Original Form of the Nicene Creed, as adopted at Nicæa, 325. [61] The Latin Version of Hilarius Pictaviensis, between 356 and 361. [62] Pisteuomen eis hena ThEON PATERA pantokratora, panton horaton te kai aoraton poieten. Credimus in unum Deum Patrem omnipotentem, omnium visibilium et invisibilium factorem. Kai eis hena kurion IESOUN ChRISTON, ton huion tou theou, gennethenta ek tou patros monogene, toutestin ek tes ousias tou patros, theon ek theou, phos ek photos, theon alethinon ek theou alethinou, gennethenta, ou poiethenta, homoousion to patri; di hou ta panta egeneto, ta te en to ourano kai ta epi tes ges; ton di hemas tous anthropous kai dia ten hemeteran soterian katelthonta kai sarkothenta kai enanthropesanta, pathonta, kai anastanta te trite hemera, kai anelthonta eis tous ouranous, kai erchomenon krinai zontas kai nekrous. Et in unum Dominum nostrum Jesum Christum, Filium Dei, natum ex Patre unigenitum, hoc est, de substantia Patris, Deum ex Deo, Lumen ex Lumine, Deum verum de Deo vero, natum, non factum, unius substantiæ cum Patre, quod Græci dicunt homoousion; per quem, omnia facta, sunt, quæ in coelo et in terra; qui [propter nos homines et] propter nostram salutem descendit, incarnatus est et homo factus est, et passus est; et resurrexit tertia die, et ascendit in coelos; venturus judicare vivos et mortuos. Kai eis to HaGION PNEUMA. Et in Spiritum Sanctum. Tous de legontas, hoti en pote hote ouk en, kai prin gennethenai ouk en, kai hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias phaskontas einai, [e ktiston,] trepton e alloioton ton huion tou theou, [toutous] anathematizei he katholike [kai apostolike] ekklesia. [63] Eos autem qui dicunt: 'erat, quando non erat,' et 'antequam nasceretur, non erat,' et 'quod de non exstantibus factus est,' vel 'ex alia, substantia' aut 'essentia,' dicentes ['creatum,' aut] 'convertibilem et demutabilem Filium Dei,' hos anathematizat catholica [et apostolica] ecclesia. [64]

[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 theon alethinon and homoousion , but otherwise agrees nearly with the first Nicene Creed till pneuma hagion , 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 homoousion , but has after hagion pneuma the articles: 'In ( eis 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 Holy Ghost,' 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 theon logon, di hou ta panta egento , and adds after hagion pneuma the articles: kai eis sarkos anastasin, kai eis zoen tou mellontos aionos, kai eis basileian ouranon, kai eis mian katholiken ekklesian tou theou, ten apo peraton heos peraton. __________________________________________________________________

[61] The Greek text after Eusebius, in his Epist. ad Cæsareenses (as preserved by Athanasius), and the Acts of the Council of Chalcedon, which indorsed both the original and the enlarged form of the Nicene Creed. See Vol. I. p. 28, note 3. The variations are carefully given by Walch, pp. 87 sqq., and Hahn, pp. 105-107. For a Syriac version, see Caspari, Vol. I. p. 100. Dr. Hort (Dissertations, p. 54) ingeniously but artificially connects monogene with theon ( tout' estin ek tes ousias tou patros being parenthetical), and thus derives from the Nicene Creed a traditional support for the famous reading monogenes theos , instead of the received text monogenes huios , John i. 18.

[62] The Latin form from Hilarius (Bishop of Poitiers, called the Athanasius of the West; died 368): De Synodis sive de fide Orientalium, § 84, Opp. ed. Constant. Veron. Tom. II. p. 510, and Fragm. II. ex opere historico, § 27, l.c. p. 643. Walch (pp. 80-92) gives also other Latin versions from Lucifer, Rufinus, Leo M., Marius Mercator, etc., and Hahn (pp. 108--110) notes the principal variations.

[63] The received text, as sanctioned by the Fourth, or previously by the Second OEcumenical Council, omits the words tout' estin ek tes ousias tou patros and theon ek theou , and the concluding anathema, but adds the important clauses after the Holy Spirit.

[64] The received text, as sanctioned by the Fourth, or previously by the Second OEcumenical Council, omits the words tout' estin ek tes ousias tou patros and theon ek theou , and the concluding anathema, but adds the important clauses after the Holy Spirit. __________________________________________________________________ __________________________________________________________________

III. SYMBOLUM CHALCEDONENSE. THE SYMBOL OF CHALCEDON.

III. SYMBOLUM CHALCEDONENSE.

THE SYMBOL OF CHALCEDON.

Oct. 22d, 451.

Hepomenoi toinun tois hagiois patrasin hena kai ton auton homologein huion ton kurion hemon Iesoun Christon sumphonos hapantes ekdidaskomen, teleion ton auton en theoteti kai teleion ton auton en anthropoteti, theon alethos kai anthropon alethos ton auton, ek psuches logikes [65] kai somatos, homoousion [66] to patri kata ten theoteta, kai homoousion [67] ton auton hemin kata ten anthropoteta, kata panta homoion hemin choris hamartias; pro aionon men ek tou patros gennethenta kata ten theoteta, ep' eschaton de ton hemeron ton auton di hemas kai dia ten hemeteran soterian ek Marias tes parthenou tes theotokou kata ten anthropoteta , [68] hena kai ton auton Christon, huion, kurion, monogene, ek duo phuseon [en duo phusesin] , [69] asunchutos, atreptos , [70] adiairetos, achoristos [71] gnorizomenon; oudamou tes ton phuseon diaphoras aneremenes dia ten henosin, sozomenes de mallon tes idiotetos hekateras phuseos kai eis hen prosopon kai mian hupostasin suntrechouses, ouk eis duo prosopa merizomenon e diairoumenon, all' hena kai ton auton huion kai monogene, theon logon, kurion Iesoun

We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable [rational] soul [72] and body; consubstantial [coessential] [73] with the Father according to the Godhead, and consubstantial with us according to the Manhood; in all things like unto us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the Mother of God, according to the Manhood; [74] one and the same Christ, Son, Lord, Only-begotten, to be acknowledged in two natures, [75] inconfusedly, unchangeably, [76] indivisibly, inseparably; [77] the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ, as

Christon; kathaper anothen hoi prophetai peri autou kai autos hemas ho kurios Iesous Christos exepaideuse kai to ton pateron hemin karadedoke sumbolon. the prophets from the beginning [have declared] concerning him, and the Lord Jesus Christ himself has taught us, and the Creed of the holy Fathers has handed down to us.

SYMBOLUM CHALCEDONENSE. VERSIO LATINA.

Sequentes igitur sanctos patres, unum eundemque confiteri Filium et Dominum nostrum Jesum Christum consonanter omnes docemus, eundem perfectum in deitate et eundem perfectum in humanitate; Deum verum et hominem verum eundem ex anima rationali et corpore; consubstantialem Patri secundum deitatem, consubstantialem nobis eundem secundum humanitatem; 'per omnia nobis similem, absque peccato' (Heb. iv.): ante secula quidem de Patre genitum secundum deitatem; in novissimis autem diebus eundem propter nos et propter nostram salutem ex Maria virgine, Dei genitrice secundum humanitatem; unum eundemque Christum, filium, Dominum, unigenitum, in duabus naturis inconfuse, immutabiliter, indivise, inseperabiliter agnoscendum: nusquam sublata differentia naturarum propter unitionem, magisque salva proprietate utriusque naturæ, et in unam personam atque subsistentiam concurrente: non in duos personas partitum aut divisum, sed unum eundemque Filium et unigenitum, Deum verbum, Dominum Jesum Christum; sicut ante prophetæ de eo et ipse nos Jesus Christus erudivit et patrum nobis symbolum tradidit.

NOTES.

The Greek text, together with the Latin version, is taken from the horos tes en Chalkedoni tetartes Sunodou , Act. V. in Mansi, Conc. Tom. VII. p. 115. We have inserted en duo phusesin (see note 4). There are several other Latin versions which Mansi gives, Tom. VII. pp. 115 and 751-758, with the various readings. See also Hahn, l.c. pp. 117 sqq.

The Creed is preceded in the acts of the Council by an express confirmation of the Nicene Creed in both forms, 'the Creed of the three hundred and eighteen holy Fathers of Nicæa,' and 'the Creed of the hundred and fifty holy Fathers who were assembled at Constantinople.' The Fathers of Chalcedon declare that 'this wise and saving Creed [of Nicæa] would be sufficient for the full acknowledgment and confirmation of the true religion; for it teaches completely the perfect doctrine concerning the Father, the Son, and the Holy Spirit, and fully explains the Incarnation of the Lord to those who receive it faithfully.' The addition of a new Creed is justified by the subsequent Christological heresies (Apollinarianism, Nestorianism, and Eutychianism). After stating it, the Synod solemnly prohibits, on pain of deposisition and excommunication, the setting forth of any other Creed for those 'who are desirous of turning to the acknowledgment of the truth from Heathenism and Judaism.' __________________________________________________________________

[65] Against Apollinaris, who denied that Christ had a psuche logike , anima rationalis , or nous, pneuma , and who reduced the Incarnation to the assumption of a human body ( soma ) with an animal soul ( psuche alogos ), inhabited by the Divine Logos. But the rational spirit of man requires salvation as much as the body.

[66] Homoousios , consubstantialis (al. coessentialis ), is used in both clauses, though with a shade of difference. Christ's homoousia with the Father implies numerical unity, or identity of essence (God being one in being, or monoousios); Christ's homoousia with men means only generic unity, or equality of nature.

[67] Homoousios , consubstantialis (al. coessentialis ), is used in both clauses, though with a shade of difference. Christ's homoousia with the Father implies numerical unity, or identity of essence (God being one in being, or monoousios); Christ's homoousia with men means only generic unity, or equality of nature.

[68] The predicate theotokos , the Bringer-forth of God, Dei genitrix (al. quæ Deum peperit , or even divini numinis creatrix ), is directed against Nestorius, and was meant originally not so much to exalt the Virgin Mary, as to assert the true divinity of Christ and the realness of the Incarnation. Basil of Seleucia: Theon sarkothenta tekousa theotokos onomazetai. It is immediately after qualified by the phrase kata ten anthropoteta ( secundum humanitatem ), in distinction from kata ten theoteta ( secundum deitatem ). This is a very important limitation, and necessary to guard against Mariolatry, and the heathenish, blasphemous, and contradictory notion that the uncreated, eternal God can be born in time. Mary was the mother not merely of the human nature of Jesus of Nazareth, but of the theanthropic person of Jesus Christ; yet not of his eternal Godhead (the logos asarkos ), but of his incarnate person, or the Logos united to humanity (the logos ensarkos ). In like manner, the subject of the Passion was the theanthropic person; yet not according to his divine nature, which in itself is incapable of suffering, but according to his human nature, which was the organ of suffering. There is no doubt, however, that the unscriptural terms theotokos , Dei genitrix , Deipara , mater Dei , which remind one of the heathen mothers of gods, have greatly promoted Mariolatry, which aided in the defeat of Nestorius at the Council of Ephesus, 431. It is safer to adhere to the New Testament designation of Mary as meter Iesou , or meter tou Kuriou (Luke i. 43).

[69] En duo phusesin , and all the Latin translations, in duabus naturis (only the Roman editors in the margin read ex d. n.), are directed against Eutyches. The present Greek text reads, it is true, ek duo phuseon , from two natures; but this signifies, and, according to the connection, can only signify, essentially the same thing; though, separately taken, it admits also of an Eutychian and Monophysite interpretation, namely, that Christ has arisen from the confluence of two natures, and since the act of the Incarnation, or unition of both, has only one nature. Understood in that sense, Dioscurus at the Council was very willing to accept the formula ek duo phuseon . But for this very reason the Orientals, and also the Roman delegates, protested with one voice against ek , and insisted upon another formula with en , which was adopted. Baur (Gesch. der Lehre v. d. Dreieinigkeit, I. p. 820 sq.) and Dorner (Gesch. d. Lehre v. d. Person Christi, II. p. 129) assert that ek is the accurate and original expression, and is a concession to Monophysitism; that it also agrees better (?) with the verb gnorizein (to recognize by certain tokens); but that it was from the very beginning changed by the Occidentals into en . But, with Gieseler, Neander (iv. 988), Hefele (Conciliengesch. II. 451 sq.), Beck (Dogmengeschichte, p. 251), and Hahn (l.c. p. 118, note 6), we prefer the view that en duo phusesin was the original reading of the symbol, and that it was afterwards altered in the interest of Monophysitism. This is proved by the whole course of the proceedings at the fifth session of the Council of Chalcedon, where the expression ek duo phusesin was protested against, and is confirmed by the testimony of the Abbot Euthymius, a contemporary, and by that of Severus, Evagrius, and Leontius of Byzantium, as well as by the Latin translations. Severus, the Monophysite Patriarch of Antioch since 513, charges the Fathers of Chalcedon with the inexcusable crime of having taught en duo phusesin adiairetois gnorizesthai ton christon (see Mansi, Conc. VII. p. 839). Evagrius (H. E. II. c. 5) maintains that both formulas amount to essentially the same thing, and reciprocally condition each other. Dorner also affirms the same. His words are: 'The Latin formula has "to acknowledge Christ as Son in two natures;" the Greek has "to recognize Christ as Son from two natures," which is plainly the same thought. The Latin formula is only a free but essentially faithful translation, only that its coloring expresses somewhat more definitely still Christ's subsisting in two natures, and is therefore more literally conformable to the Roman type of doctrine' (l.c. II. 129). From my Church History, Vol. III. p. 745 sq.

[70] asunchutos , inconfuse , and atreptos , immutabiliter (without confusion, without conversion or change), are directed against Eutychianism, which mixes and confounds the human and the divine natures in Christ ( sunchusis ), and teaches an absorption of the former into the latter; hence the phrases 'God is born; God suffered; God was crucified; God died.' The Monophysites (so called after the Council of Chalcedon) rejected the Eutychian theory of an absorption, but nevertheless taught only one composite nature of Christ ( mia phusis sunthetos ), making his humanity a mere accident of the immutable divine substance, and using the liturgical shibboleth 'God has been crucified' (without a qualifying 'according to the human nature,' or 'the flesh,' as the ( theotokos is qualified in the Symbol of Chalcedon). Hence they were also called Theopaschites. They divided into several sects and parties on subtle and idle questions, especially the question whether Christ's body before the resurrection was corruptible or incorruptible (hence the Phthartolaters, from phthartos and latres , and Aphthartodocetæ).

[71] adiairetos , indivise , achoristos , inseparabiliter (without division, without separation), both in opposition to Nestorianism, which so emphasized the duality of natures, and the continued distinction between the human and the divine in Christ, as to lose sight of the unity of person, and to substitute for a real Incarnation a mere conjunction ( sunapheia ), a moral union or intimate friendship between the Divine Logos and the man Jesus. Hence, also, the opposition to the term theotokos , with which the Nestorian controversy began. With the Symbol of Chalcedon should be compared the semi-symbolical Epistola dogmatica of Pope Leo, I. to the Patriarch Flavian of Constantinople, which contains a lengthy and masterly exposition of the orthodox Christology against the heresy of Eutyches, and was read and approved by the Council of Chalcedon, as the voice of Peter speaking through 'the Archbishop of old Rome.' It is dated June 13, 449, and is found in the works of Leo M. (Ep. 24 in Quesnel's ed., Ep. 28 in the ed. Ballerini), in Mansi, Conc. Tom. V. pp. 1366-90 (Latin and Greek, with the different readings), Hardouin, Conc. Tom. II. pp. 290-300 (also Latin and Greek, but without the variations), Hefele, Conciliengeschichte, Vol. II. pp. 335-346 (German and Latin), partly also in Denzinger, Enchir. p. 43.

[72] Against Apollinaris, who denied that Christ had a psuche logike , anima rationalis , or nous, pneuma , and who reduced the Incarnation to the assumption of a human body ( soma ) with an animal soul ( psuche alogos ), inhabited by the Divine Logos. But the rational spirit of man requires salvation as much as the body.

[73] Homoousios , consubstantialis (al. coessentialis ), is used in both clauses, though with a shade of difference. Christ's homoousia with the Father implies numerical unity, or identity of essence (God being one in being, or monoousios); Christ's homoousia with men means only generic unity, or equality of nature.

[74] The predicate theotokos , the Bringer-forth of God, Dei genitrix (al. quæ Deum peperit , or even divini numinis creatrix ), is directed against Nestorius, and was meant originally not so much to exalt the Virgin Mary, as to assert the true divinity of Christ and the realness of the Incarnation. Basil of Seleucia: Theon sarkothenta tekousa theotokos onomazetai. It is immediately after qualified by the phrase kata ten anthropoteta ( secundum humanitatem ), in distinction from kata ten theoteta ( secundum deitatem ). This is a very important limitation, and necessary to guard against Mariolatry, and the heathenish, blasphemous, and contradictory notion that the uncreated, eternal God can be born in time. Mary was the mother not merely of the human nature of Jesus of Nazareth, but of the theanthropic person of Jesus Christ; yet not of his eternal Godhead (the logos asarkos ), but of his incarnate person, or the Logos united to humanity (the logos ensarkos ). In like manner, the subject of the Passion was the theanthropic person; yet not according to his divine nature, which in itself is incapable of suffering, but according to his human nature, which was the organ of suffering. There is no doubt, however, that the unscriptural terms theotokos , Dei genitrix , Deipara , mater Dei , which remind one of the heathen mothers of gods, have greatly promoted Mariolatry, which aided in the defeat of Nestorius at the Council of Ephesus, 431. It is safer to adhere to the New Testament designation of Mary as meter Iesou , or meter tou Kuriou (Luke i. 43).

[75] En duo phusesin , and all the Latin translations, in duabus naturis (only the Roman editors in the margin read ex d. n.), are directed against Eutyches. The present Greek text reads, it is true, ek duo phuseon , from two natures; but this signifies, and, according to the connection, can only signify, essentially the same thing; though, separately taken, it admits also of an Eutychian and Monophysite interpretation, namely, that Christ has arisen from the confluence of two natures, and since the act of the Incarnation, or unition of both, has only one nature. Understood in that sense, Dioscurus at the Council was very willing to accept the formula ek duo phuseon . But for this very reason the Orientals, and also the Roman delegates, protested with one voice against ek , and insisted upon another formula with en , which was adopted. Baur (Gesch. der Lehre v. d. Dreieinigkeit, I. p. 820 sq.) and Dorner (Gesch. d. Lehre v. d. Person Christi, II. p. 129) assert that ek is the accurate and original expression, and is a concession to Monophysitism; that it also agrees better (?) with the verb gnorizein (to recognize by certain tokens); but that it was from the very beginning changed by the Occidentals into en . But, with Gieseler, Neander (iv. 988), Hefele (Conciliengesch. II. 451 sq.), Beck (Dogmengeschichte, p. 251), and Hahn (l.c. p. 118, note 6), we prefer the view that en duo phusesin was the original reading of the symbol, and that it was afterwards altered in the interest of Monophysitism. This is proved by the whole course of the proceedings at the fifth session of the Council of Chalcedon, where the expression ek duo phusesin was protested against, and is confirmed by the testimony of the Abbot Euthymius, a contemporary, and by that of Severus, Evagrius, and Leontius of Byzantium, as well as by the Latin translations. Severus, the Monophysite Patriarch of Antioch since 513, charges the Fathers of Chalcedon with the inexcusable crime of having taught en duo phusesin adiairetois gnorizesthai ton christon (see Mansi, Conc. VII. p. 839). Evagrius (H. E. II. c. 5) maintains that both formulas amount to essentially the same thing, and reciprocally condition each other. Dorner also affirms the same. His words are: 'The Latin formula has "to acknowledge Christ as Son in two natures;" the Greek has "to recognize Christ as Son from two natures," which is plainly the same thought. The Latin formula is only a free but essentially faithful translation, only that its coloring expresses somewhat more definitely still Christ's subsisting in two natures, and is therefore more literally conformable to the Roman type of doctrine' (l.c. II. 129). From my Church History, Vol. III. p. 745 sq.

[76] asunchutos , inconfuse , and atreptos , immutabiliter (without confusion, without conversion or change), are directed against Eutychianism, which mixes and confounds the human and the divine natures in Christ ( sunchusis ), and teaches an absorption of the former into the latter; hence the phrases 'God is born; God suffered; God was crucified; God died.' The Monophysites (so called after the Council of Chalcedon) rejected the Eutychian theory of an absorption, but nevertheless taught only one composite nature of Christ ( mia phusis sunthetos ), making his humanity a mere accident of the immutable divine substance, and using the liturgical shibboleth 'God has been crucified' (without a qualifying 'according to the human nature,' or 'the flesh,' as the ( theotokos is qualified in the Symbol of Chalcedon). Hence they were also called Theopaschites. They divided into several sects and parties on subtle and idle questions, especially the question whether Christ's body before the resurrection was corruptible or incorruptible (hence the Phthartolaters, from phthartos and latres , and Aphthartodocetæ).

[77] adiairetos , indivise , achoristos , inseparabiliter (without division, without separation), both in opposition to Nestorianism, which so emphasized the duality of natures, and the continued distinction between the human and the divine in Christ, as to lose sight of the unity of person, and to substitute for a real Incarnation a mere conjunction ( sunapheia ), a moral union or intimate friendship between the Divine Logos and the man Jesus. Hence, also, the opposition to the term theotokos , with which the Nestorian controversy began. With the Symbol of Chalcedon should be compared the semi-symbolical Epistola dogmatica of Pope Leo, I. to the Patriarch Flavian of Constantinople, which contains a lengthy and masterly exposition of the orthodox Christology against the heresy of Eutyches, and was read and approved by the Council of Chalcedon, as the voice of Peter speaking through 'the Archbishop of old Rome.' It is dated June 13, 449, and is found in the works of Leo M. (Ep. 24 in Quesnel's ed., Ep. 28 in the ed. Ballerini), in Mansi, Conc. Tom. V. pp. 1366-90 (Latin and Greek, with the different readings), Hardouin, Conc. Tom. II. pp. 290-300 (also Latin and Greek, but without the variations), Hefele, Conciliengeschichte, Vol. II. pp. 335-346 (German and Latin), partly also in Denzinger, Enchir. p. 43. __________________________________________________________________

IV. SYMBOLUM QUICUNQUE. The Athanasian Creed.

IV. SYMBOLUM QUICUNQUE.

The Athanasian Creed.

The Latin Original. Old Translation Revised.

1. Quicunque vult salvus esse: ante omnia opus est, ut teneat catholicam fidem.

1. Whosoever will be saved: before all things it is necessary that he hold the Catholic Faith:

2. Quam nisi quisque integram inviolatamque servaverit: absque dubio in æternum peribit.

2. Which Faith except every one do keep whole and undefiled: without doubt he shall perish everlastingly.

3. Fides autem catholica hæc est: ut unum Deum in Trinitate, et Trinitatem in Unitate veneremur;

3. And the Catholic Faith is this: That we worship one God in Trinity, and Trinity in Unity;

4. Neque confundentes personas: neque substantiam separantes.

4. Neither confounding the Persons: nor dividing the Substance [Essence].

5. Alia est enim persona Patris: alia Filii: alia Spiritus Sancti.

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

6. Sed Patris et Filii et Spiritus Sancti una est divinitas: æqualis gloria, coæterna majestas.

6. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one: the Glory equal, the Majesty coeternal.

7. Qualis Pater: talis Filius: talis [et] Spiritus Sanctus.

7. Such as the Father is: such is the Son: and such is the Holy Ghost.

8. Increatus Pater: increatus Filius: increatus [et] Spiritus Sanctus.

8. The Father uncreate [uncreated]: the Son uncreate [uncreated]: and the Holy Ghost uncreate [uncreated].

9. Immensus Pater: immensus filius: immensus [et] Spiritus Sanctus.

9. The Father incomprehensible [unlimited]: the Son incomprehensible [unlimited]: and the Holy Ghost incomprehensible [unlimited, or infinite].

10. Æternus Pater: æternus Filius: æternus [et] Spiritus Sanctus.

10. The Father eternal: the Son eternal: and the Holy Ghost eternal.

11. Et tamen non tres æterni: sed unus æternus.

11. And yet they are not three eternals: but one eternal.

12. Sicut non tres increati: nec tres immensi: sed unus increatus: et unus immensus.

12. As also there are not three uncreated: nor three incomprehensibles [infinites], but one uncreated: and one incomprehensible [infinite].

13. Similiter omnipotens Pater: omnipotens Filius: omnipotens [et] Spiritus Sanctus.

13. So likewise the Father is Almighty: the Son Almighty: and the Holy Ghost Almighty.

14. Et tamen non tres omnipotentes: sed unus omnipotens.

14. And yet they are not three Almighties: but one Almighty.

15. Ita deus Pater: deus Filius: deus [et] Spiritus Sanctus.

15. So the Father is God: the Son is God: and the Holy Ghost is God.

16. Et tamen non tres dii: sed unus est Deus.

16. And yet they are not three Gods: but one God.

17. Ita dominus Pater: dominus Filius: dominus [et] Spiritus Sanctus.

17. So likewise the Father is Lord: the Son Lord: and the Holy Ghost Lord.

18. Et tamen non tres domini: sed unus [est] Dominus.

18. And yet not three Lords: but one Lord.

19. Quia sicut singulatim unamquamque personam Deum ac Dominum confiteri, Christiana veritate compellimur:

19. For like as we are compelled by the Christian verity: to acknowledge every Person by himself to be God and Lord:

20. Ita tres deos, aut [tres] dominos dicere, catholica religione prohibemur.

20. So are we forbidden by the Catholic Religion: to say, There be [are] three Gods, or three Lords.

21. Pater a nullo est factus: nec creatus, nec genitus.

21. The Father is made of none: neither created, nor begotten.

22. Filius a Patre solo est: non factus, nec creatus: sed genitus.

22. The Son is of the Father alone: not made, nor created: but begotten.

23. Spiritus Sanctus a Patre et filio: non factus, nec creatus, nec genitus: sed procedens.

23. The Holy Ghost is of the Father and of the Son: neither made, nor created, nor begotten: but proceeding.

24. Unus ergo Pater, non tres patres: unus Filius, non tres filii: unus Spiritus Sanctus, non tres spiritus sancti.

24. So there is one Father, not three Fathers: one Son, not three Sons: one Holy Ghost, not three Holy Ghosts.

25. Et in hac Trinitate nihil prius, aut posterius: nihil majus, aut minus.

25. And in this Trinity none is afore, or after another: none is greater, or less than another [there is nothing before, or after: nothing greater or less].

26. Sed totæ tres personæ coæternæ sibi sunt, et coæquales.

26. But the whole three Persons are coeternal, and coequal.

27. Ita, ut per omnia, sicut jam supra dictum est: et Unitas in Trinitate, et Trinitas in Unitate, venerenda sit.

27. So that in all things, as aforesaid: the Unity in Trinity, and the Trinity in Unity, is to be worshiped.

28. Qui vult ergo salvus esse, ita de Trinitate sentiat.

28. He therefore that will be saved, must [let him] thus think of the Trinity. -------- --------

29. Sed necessarium est ad æternam salutem: ut incarnationem quoque Domini nostri Jesu Christi fideliter credat.

29. Furthermore it is necessary to everlasting salvation: that he also believe rightly [faithfully] the Incarnation of our Lord Jesus Christ.

30. Est ergo fides recta, ut credamus et confiteamur: quod Dominus noster Jesus Christus Dei Filius, Deus [pariter] et homo est;

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. Deus [est] ex substantia Patris, ante secula genitus: et homo ex substantia matris, in seculo natus.

31. God, of the Substance [Essence] of the Father; begotten before the worlds: and Man, of the Substance [Essence] of his Mother, born in the world.

32. Perfectus Deus: perfectus homo, ex anima rationali et humana carne subsistens.

32. Perfect God: and perfect Man, of a reasonable soul and human flesh subsisting.

33. Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem.

33. Equal to the Father, as touching his Godhead: and inferior to the Father as touching his Manhood.

34. Qui licet Deus sit et homo; non duo tamen, sed unus est Christus.

34. Who although he be [is] God and Man; yet he is not two, but one Christ.

35. Unus autem, non conversione divinitatis in carnem: sed assumptione humanitatis in Deum.

35. One; not by conversion of the Godhead into flesh: but by taking [assumption] of the Manhood into God.

36. Unus omnino; non confusione substantiæ: sed unitate personæ.

36. One altogether; not by confusion of Substance [Essence]: but by unity of Person.

37. Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus.

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

38. Qui passus est pro nostra salute: descendit ad inferos: tertia die resurrexit a mortuis.

38. Who suffered for our salvation: descended into hell [Hades, spirit-world]: rose again the third day from the dead.

39. Ascendit ad [in] coelos: sedet ad dexteram [Dei] Patris [omnipotentis].

39. He ascended into heaven, he sitteth on the right hand of the Father God [God the Father] Almighty.

40. Inde venturus [est] judicare vivos et mortuos.

40. From whence [thence] he shall come to judge the quick and the dead.

41. Ad cujus adventum omnes homines resurgere habent cum corporibus suis;

41. At whose coming all men shall rise again with their bodies;

42. Et reddituri sunt de factis propriis rationem.

42. And shall give account for their own works.

43. Et qui bona egerunt, ibunt in vitam æternam: qui vero mala, in ignem æternum.

43. And they that have done good shall go into life everlasting: and they that have done evil, into everlasting fire.

44. Hæc est fides catholicæ: quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit.

44. This is the Catholic Faith: which except a man believe faithfully [truly and firmly], he can not be saved.

NOTES.

^1 The Latin text of the oldest known MS. in the Utrecht Psalter has been reproduced by Sir Thomas Duffus Hardy in his Report (London, 1873), and in the fac-simile ed. of the Utrecht Psalter (1875). It agrees nearly altogether with the text given above, but has a number of inaccuracies. I have compared also the texts of Waterland (Works, Vol. III. pp. 221 sqq,), Usher (De Romanæ Eccles. Symbolo Apost. vetere, 1647, Genev. ed. 1722, pp. 13-15), Montfaucon (in his ed. of Athanasius, Tom. II. pp. 719 sqq.), Hahn (pp. 122-125), Lumby (p. 259), and Swainson (p. 204). The numbering of verses differs: Waterland, Montfaucon, and the English Book of Common Prayer have only 40 verses by combining 19 and 20, 25 and 26, 39 and 40, 41 and 42; Walch and others make 44, the Roman Breviary 42. In my Church Hist. Vol. III. pp. 690-695, I have given the parallel passages from the fathers.

^2 There is no authorized Greek text of the Athanasian Creed, since it was never adopted in the Oriental Church. There are several translations, which differ considerably. Usher gives a Greek version with many interpolations. Caspari (Vol. III. pp. 263-267) published for the first time two other Greek versions from MSS. in the Venetian Library of St. Mark and the Ambrosian Library of Milan.

^3The English translation is that of the sixteenth century (1548), as found in the English editions of the Book of Common Prayer, and still in use in the public service of the Church of England. My emendations are inclosed in brackets. The punctuation is adjusted to the liturgical use of this Creed.

Ver. 1.--Some copies read opus habet for opus est . Usher: ten orthodoxon pistin , orthodoxam fidem. The MS. in the Utrecht Psalter begins with a grammatical blunder: 'Incipit fides catholicam.'

Ver. 2.--On the damnatory clause, which is twice repeated, ver. 28 and ver. 44, see the Introduction, pp. 39, 41. Some MSS. read inviolabilemque; some omit absque dubio.

Ver. 3.--Usher: Orthodoxa for catholica. Compare on this verse Gregory Naz., Orat. xxiii.: monada en triadi, kai triada en monadi proskunoumenen .

Ver. 4.--Person in the sense of persona , prosopon (also hupostasis in the post-Nicene use of the term), i.e., character, face, manifestation, subsistence. It must not be confounded with essence or being ( essentia , substantia , natura , ousia , phusis ). God is one in essence, three in persons ( Deus est trinus, h. e. in essentia unus, tres habet subsistendi modos ). In modern philosophical usage the term person means a separate and distinct rational individual. But the tri-personality of God is not a numerical or essential trinity of three beings (like Abraham, Isaac, and Jacob), for this would be tritheism; nor is it, on the other hand, merely a threefold aspect and mode of manifestation, in the Sabellian or Swedenborgian sense; [78] but it is a real, objective, and eternal, though ineffable, distinction in the one Divine being, with a corresponding threefold revelation of this being in the works of creation, redemption, and sanctification. Hence the distinction between the immanent, intrinsic (or ontological) trinity and the extrinsic or oeconomical) trinity; in other words, between the trinity of essence and the trinity of manifestation.

Ver. 4.--The Latin substantia (that which stands under) and essentia correspond to the Greek ousia , as distinct from prosopon . But in modern English, substance is used mostly in the sense of matter, body, or the most important part, summary. Hence essence or being is preferable. Hypostasis ( hupostasis , foundation, groundwork, substratum , substantia ) was originally used in the same sense as ousia , but afterwards it became identical with prosopon , persona.

Ver. 6.--Usher reads after divinitas: ' Unum robur, una potestas, unum regnum ' (an interpolation of the Greeks).

Ver. 9.--Incomprehensible is a false translation, unless it be taken in the unusual sense, 'not to be comprehended within any bounds.' The Anglican translator of 1548 perhaps followed a Greek copy (of 1533) which renders immensus by akataleptos . But other Greek copies read apeiros or ametros instead. Usher's Greek text has pantokrator , omnipotent. The Latin immensus means, what can not be circumscribed or limited by any boundaries, what is illocal, omnipresent. Fortunatus explains the word: ' Non est mensurabilis in sua natura, quia illocalis est, incircumscriptus, ubique totus, ubique præsens, ubique potens. ' The author of the Athanasian Creed glories in the clear revelation and statement of the mystery of the Trinity rather than in the mystery itself. The Utrecht Psalter reads inmensus.

Ver. 20.--Waterland omits tres before Dominos. Usher reads for prohibemur: ' Non comprobamus, sed omnino prohibemus. '

Ver. 21.--Usher: sed ingenitus for nec genitus.

Ver. 23.--The Greek translation and the Latin text in Usher omit et Filio , which is contrary to the Greek doctrine of the single procession. Most Greek copies read only apo tou patros .

Ver. 25.--Usher: nullus primus aut postremus, nullus major aut minor , oudeis protos e eschatos, oudeis megas e mikros .

Ver. 29.-- Fideliter is variously rendered in the Greek copies by orthos , pistos , bebaios .

Ver. 30.--Utrecht Psalter reads quia for quod , and omits pariter.

Ver. 31.--Usher's Greek text inserts here a long interpolation, which is not at all in keeping with the sententious character of the symbol.

Ver. 32.--Another long interpolation in Usher.

Ver. 38.--After passus est a Greek version adds the anti-patripassian clause: apathous tes theotetos menouses , impassibili manente divinitate.

Ver. 38.--Some MSS. read ad infernos or ad inferna. Usher's enlarged Greek copy omits the clause, and reads tapheis kai anastas . The Utrecht Psalter reads et qui for qui vero.

Ver. 43.--Usher: eis aionious kolaseis , ad cruciatus eternos.

Ver. 44.--The Greek copies read either pistos alone, or pistos te kai bebaios , or ek pisteos bebaios pisteuse .

__________________________________________________________________

[78] Swedenborg was willing to adopt the Athanasian Creed if a trinity of (the one Divine) person was substituted for a trinity of persons. According to him, the Father is the Essential Divinity, the Son the Divine Humanity, the Holy Spirit the Divine Proceeding or Operation. __________________________________________________________________

V. SYMBOLUM CONSTANTINOPOLITANUM TERTIUM,. The Creed of the Sixth OEcumenical Council, against the Monothelite

V. SYMBOLUM CONSTANTINOPOLITANUM TERTIUM, ADVERSUS MONOTHELETAS, A.D. 680.

The Creed of the Sixth OEcumenical Council, against the Monothelites.

Review of the Dogmatic Legislation of the Seven OEcumenical Councils.

The Nicæno-Constantinopolitan Creed, and the Creed of Chalcedon, both of which we have given in full, embrace the sum and substance of the dogmatic legislation of the oecumenical Councils of the undivided ancient or Græco-Latin Church. All the rest is merely explanatory and supplementary, or disputed.

The Sixth OEcumenical (or Third Constantinopolitan) Council (also called Conc. Trullanum I.), held A.D. 680, in consequence of the Monothelite or One-Will Controversy (683-680), enlarged the Creed of Chalcedon, notwithstanding the solemn prohibition of the Council of Chalcedon (see p. 16), by adding a horos , or dogmatic definition to the effect that Jesus Christ had two distinct and inseparable wills ( thelemata ), as well as two natures, a human will and a divine will, working in harmony, the human in subordination to the divine; the will being regarded as an attribute of nature rather than person. See Actio XVIII. in Mansi, Conc., Tom.XI. pp.637 sqq. After quoting the Symbol of Chalcedon down to the words paradedoke sumbolon (see p. 15), the Synod goes on, without interruption, as follows:

Kai duo phusikas theleseis etoi thelemata en auto [Ies. Christo] kai duo phusikas energeias adiairetos, atreptos, ameristos, asunchutos, kata ten ton hagion pateron didaskalian hosautos keruttomen; kai duo men phusika thelemata ouch' hupenantia, me genoito, kathos hoi asebeis ephesan hairetikoi, all' hepomenon to anthropinon autou thelema, kai me antipipton e antipailaion, mallon men oun kai hupotassomenon to theio autou kai pansthenei thelemati; edei gar to tes sarkos thelema kinethenai, hupotagenai de to thelemati to theiko kata ton pansophon Athanasion. Et duas naturales voluntates in eo [Jesu Christo], et duas naturales operationes indivise, inconvertibiliter, inseparabiliter, inconfuse secundum sanctorum patrum doctrinam adæque prædicamus; et duas naturales voluntates non contrarias, absit, juxta quod impii asseruerunt hæretici, sed sequentem ejus humanam voluntatem, et non resistentem vel reluctantem, sed potius et subjectam divinæ ejus atque omnipotenti voluntati. Oportebat enim carnis voluntatem moveri, subjici vero voluntati divinæ, juxta sapientissimum Athanasium.

Then follow quotations from John vi. 38, Gregory Nazianzen, Pope Leo (Ep. ad Flavianum, c. 4), Cyril of Alexandria, and a repetition of the Ephesian and Chalcedonian prohibition to set forth any new symbol of faith on pain of excommunication. Pope Agatho, by a dogmatic epistle, exercised a controlling influence over this Council similar to the one of Pope Leo I. over the Council of Chalcedon. On the other hand, the Council emphatically condemned Pope Honorius as a Monothelite heretic. Monothelitism continued among the Maronites on Mount Lebanon.

The Third OEcumenical Council, held at Ephesus, A.D. 431, and the Fifth OEcumenical Council, held at Constantinople, A.D. 553 (hence also called the Second Constantinopolitan C.), issued no new Creed, but simply reaffirmed the previous Creeds and condemned certain heresies.

The Council of Ephesus condemned 'the impious and profane doctrines' of Nestorius in two of its six canons (can. 1 and 4), and indorsed the twelve anathemas of Cyril of Alexandria hurled against Nestorius, which are purely negative, and need not be inserted here. [79] The same Synod sanctioned also the letters of Cyril and of Coelestinus of Rome to Nestorius, and incidentally (in can. 1 and 4) condemned Pelagianism in the person of Coelestius, the chief pupil of Pelagius, on the supposition that he sympathized with Nestorius; but the Pelagian doctrines are not stated.

The Fifth OEcumenical Council, of 164 Bishops, occasioned by the protracted and tedious Monophysite controversies (which grew out of the Council of Chalcedon), confessed the Nicene Creed as explained and enlarged by the Councils of Constantinople, Ephesus, and Chalcedon, indorsed the dogmatic edicts of Emperor Justinian, and condemned the three Chapters ( tria kephaleia ), that is, some writings of three departed divines of the Antiochian school, Theodore of Mopsuestia (the teacher of Nestorius), Theodoret of Cyros, and Ibas of Edessa (friends of Nestorius). The last two, however, had been declared orthodox by the Council of Chalcedon. The Fifth OEcumenical Council had a leaning towards Monophysitism, but the Sixth OEcumenical Council reacted again in favor of the dyophysitism of the Council of Chalcedon, and supplemented it by teaching the dyotheletism of Christ. [80]

The Seventh (and last strictly) OEcumenical Council, held, under the Empress Irene, at Nicæa, A.D. 787, and hence also called the Second Nicene Council, condemned the Iconoclasts, and sanctioned the ecclesiastical use and limited worship of sacred images. [81] But this decision is recognized only by Greeks and Romans, while Protestants regard it as a relapse into a refined form of idolatry, condemned by the Second Commandment and the primitive Christian Church. It became a fruitful source of superstition, but stimulated also the development of Christian art. __________________________________________________________________

[79] See the Anathematismi Cyrilli in Mansi, Conc. Tom. IV. p. 1082 and Tom. V. pp. 85 sqq. (Greek and Latin, with the anatrope of Theodoret, and the apologia of Cyril), also in Denzinger's Enchiridion, pp. 27-31, and Gieseler's Church History, Vol. I. pp. 349 sqq. (Am. ed., only the Greek text). The ambitious, violent, and overbearing Cyril, who controlled the Synod, misrepresented his rival Patriarch of Constantinople, and leaned towards the opposite heresy of Eutychianism. Compare the refutation of Theodoret in Mansi, Tom. V. pp. 87 sqq., and my Church History, Vol. III. pp. 722-729. The OEcumenical Council of 431 was saved by its orthodoxy, otherwise it would have shared the disgrace of the infamous Robber Synod ( sunodos lestrike , latrocinium Ephesinum ), held at Ephesus a few years later (449) under the lead of Dioscurus (Cyril's successor), where passion, intrigue, and uncharitableness ruled supreme. Gregory of Nazianzum, who himself presided over the Second OEcumenical Council, drew a sad picture of the unchristian spirit which disgraced the synodical assemblies of his day. But the Third OEcumenical Council stands morally as well as doctrinally far below its two predecessors.

[80] The Greek Acts of the Fifth Council, with the exception of the fourteen anathemas on the three Chapters, are lost; but a Latin translation, concerning whose genuineness and completeness there has been much controversy, is preserved. See Mansi, Conc. Tom. IX. pp. 163 sqq., especially pp. 538-582. Denzinger gives the Canones XIV. de tribus capitulis (Enchir. pp. 58-73), and also the fifteen Canons against the errors of Origen (pp. 73-80), but the latter belong to an earlier Constantinopolitan Synod, held A.D. 544. On the Three Chapter Controversy, see my Church History, Vol. III. pp. 768 sqq., and more fully, Hefele, Conciliengeschichte, Vol. II. pp. 775-899.

[81] The aspasmos kai timetike proskunesis , osculum et honoraria adoratio , but not alethine latreia he prepei mone te theia phusei , vera latria, quæ solam divinam naturam decet. See the decree in Mansi, Conc. Tom. XIII. p. 378 sq. Also in Denzinger, Enchir. pp. 104, 105. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________

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