LT Creeds of Christendom : 3 Volumes, Philip Schaff, Baker Books (1984), Edition: Revised, 2547 pages, dates I read/studied book: 4/22
Recommended by [self], Where is hard copy? CBC office

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(Vol I-37) II. Character and Contents—The Symbolum Quicunque [Athanasian Creed] is a remarkably clear and precise summary of the doctrinal decisions of the first four ecumenical Councils (from AD 325 to AD 451), and the Augustinian speculations on the Trinity and the Incarnation. Its brief sentences are artistically arranged and rhythmically expressed. It is a musical creed or dogmatic psalm. Dean Stanley calls it ‘a triumphant paean’ of the orthodox faith. It resembles, in this respect, the older Te Deum, but it is much more metaphysical and abstruse, and its harmony is disturbed by a threefold anathema.

It consists of two parts.

The first part (vs3-28) sets forth the orthodox doctrine of the Holy Trinity, not in the less definite Athanasian or Nicaeno-Constantinopolitan, but in its strictest Augustinian form, to the exclusion of every kind of subordination of essence. It is therefore an advance both on the Nicene Creed and the Apostles’ Creed; for these do not state the doctrine of the Trinity in form, but only indirectly by teaching the Deity of the son and of the Holy Spirit, and leave room for a certain subordination of the Son to the Father, and the Holy Spirit to both. The post-Athanasian formula states clearly and unmistakably both the absolute unity of the divine being or essence, and the tri-personality of the Father, the Son, and the Holy Spirit. God is one in three persons or hypostases, each person expressing the whole fullness of the Godhead, with all his attributes. The term persona is taken neither in the old sense of a mere personation or form of manifestation (face, mask), nor in the modern sense of an independent, separate being or individual, but in a sense which lies between these two conceptions, and thus avoids Sabellianism [Modalism is the belief that the Father, Son, and the Holy Spirit are three different modes of God, as opposed to a Trinitarian view of three distinct persons within the Godhead] on the one hand, and Tritheism on the other. The divine persons are in one another, and form a perpetual intercommunication and motion within the divine essence. Each person has all the divine attributes which are inherent in the divine essence, but each has also a characteristic individuality or property, which is peculiar to the person, and can not be communicated; the Father is unbegotten, the Son begotten, the Holy Ghost is proceeding. In this Trinity there is no priority or posteriority of time, no superiority or inferiority of rank, but the three persons are coeternal and coequal.

If the mystery of the Trinity can be logically defined, it is done here. But this is just the difficulty: the infinite truth of the Godhead lies far beyond the boundaries of logic, which deals only with finite truths and categories. It is well always to remember the saying of Augustine: ‘God is greater and truer in our thoughts than in our words; he is greater and truer in reality than in our thoughts.

The second part (vs 29-44) contains a succinct statement of the orthodox doctrine concerning the person of Christ, as settled by the general Councils of Ephesus 431 and Chalcedon 451, and in this respect it is a valuable supplement to the Apostles’ and Nicene Creeds. It asserts that Christ had a rational soul, in opposition to the Apollinarian heresy [ Jesus had a human body and sensitive human soul, but a divine mind and not a human rational mind, the Divine Logos taking the place of the latter], which limited the extent of his humanity to a mere body with an animal soul inhabited by the divine Logos. It also teaches the proper relation between the divine and human nature of Christ, and excludes the Nestorian and Eutychian or Monophysite heresies, in essential agreement with the Chalcedonian Symbol.

Volume III - 1919 by David S. Schaff

Volume II - 1919 by David S. Schaff

Volume I - 1919 by David S. Schaff