But the Godhead of the Father and of the Son and of the Holy Spirit is one: the glory equal, the majesty coeternal. And yet there are not three Eternals, but one Eternal, just as there are not three Uncreated or three Infinites, but one Uncreated and one Infinite. In the same way, the Father is almighty, the Son almighty, the Holy Spirit almighty; and yet there are not three Almighties but one Almighty.
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The Father is not made nor created nor begotten by anyone. The Son is neither made nor created, but begotten of the Father alone. The Holy Spirit is of the Father and of the Son, neither made nor created nor begotten but proceeding. Therefore, whoever desires to be saved must think thus about the Trinity. But it is also necessary for everlasting salvation that one faithfully believe the incarnation of our Lord Jesus Christ.
Therefore, it is the right faith that we believe and confess that our Lord Jesus Christ, the Son of God, is at the same time both God and man. Although He is God and man, He is not two, but one Christ: one, however, not by the conversion of the divinity into flesh but by the assumption of the humanity into God; one altogether, not by confusion of substance, but by unity of person. And those who have done good will enter into eternal life, and those who have done evil into eternal fire. The Athanasian Creed is the third and longest of the three Creeds.
Pater a nullo est factus: nec creatus, nec genitus. Filius a Patre solo est: non factus, nec creatus, sed genitus. Spiritus Sanctus a Patre et Filio: non factus, nec creatus, nec genitus, sed procedens.
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Et in hac Trinitate nihil prius aut posterius, nihil maius aut minus: Sed totae tres personae coaeternae sibi sunt et coaequales. Ita, ut per omnia, sicut iam supra dictum est, et unitas in Trinitate, et Trinitas in unitate veneranda sit. Qui vult ergo salvus esse, ita de Trinitate sentiat.
Sed necessarium est ad aeternam salutem, ut incarnationem quoque Domini nostri Iesu Christi fideliter credat. Est ergo fides recta ut credamus et confiteamur, quia Dominus noster Iesus Christus, Dei Filius, Deus [pariter] et homo est. Deus [est] ex substantia Patris ante saecula genitus: et homo est ex substantia matris in saeculo natus. Perfectus Deus, perfectus homo: ex anima rationali et humana carne subsistens.
Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem. Qui licet Deus sit et homo, non duo tamen, sed unus est Christus. Unus autem non conversione divinitatis in carnem, sed assumptione humanitatis in Deum. Unus omnino, non confusione substantiae, sed unitate personae. Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus. Qui passus est pro salute nostra: descendit ad inferos: tertia die resurrexit a mortuis. Ascendit ad [in] caelos, sedet ad dexteram [Dei] Patris [omnipotentis]. Inde venturus [est] judicare vivos et mortuos.
Ad cujus adventum omnes homines resurgere habent cum corporibus suis; Et reddituri sunt de factis propriis rationem. Et qui bona egerunt, ibunt in vitam aeternam: qui vero mala, in ignem aeternum.
Haec est fides catholica, quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit. Whosoever will be saved, before all things it is necessary that he hold the catholic faith. Which faith unless every one do keep whole and undefiled, without doubt he shall perish everlastingly.
And the catholic faith is this: that we worship one God in Trinity, and Trinity in Unity; neither confounding the Persons, nor dividing the Essence. Such as the Father is; such is the Son; and such is the Holy Ghost.
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The Father uncreated; the Son uncreated; and the Holy Ghost uncreated. The Father unlimited; the Son unlimited; and the Holy Ghost unlimited. The Father eternal; the Son eternal; and the Holy Ghost eternal. And yet they are not three eternals; but one eternal. As also there are not three uncreated; nor three infinites, but one uncreated; and one infinite. And yet they are not three Almighties; but one Almighty. And yet they are not three Gods; but one God. And yet not three Lords; but one Lord. For like as we are compelled by the Christian verity; to acknowledge every Person by himself to be God and Lord; So are we forbidden by the catholic religion; to say, There are three Gods, or three Lords.
The Father is made of none; neither created, nor begotten. The Son is of the Father alone; not made, nor created; but begotten. The Holy Ghost is of the Father and of the Son; neither made, nor created, nor begotten; but proceeding. And in this Trinity none is before, or after another; none is greater, or less than another.
But the whole three Persons are coeternal, and coequal.
What Is the Athanasian Creed?
So that in all things, as aforesaid; the Unity in Trinity, and the Trinity in Unity, is to be worshipped. He therefore that will be saved, let him thus think of the Trinity. Furthermore, it is necessary to everlasting salvation; that he also believe faithfully the Incarnation of our Lord Jesus Christ. Perfect God; and perfect Man, of a reasonable soul and human flesh subsisting.
Equal to the Father, as touching his Godhead; and inferior to the Father as touching his Manhood. Who although he is God and Man; yet he is not two, but one Christ. One; not by conversion of the Godhead into flesh; but by assumption of the Manhood into God. One altogether; not by confusion of Substance [Essence]; but by unity of Person. For as the reasonable soul and flesh is one man; so God and Man is one Christ; Who suffered for our salvation; descended into hell; rose again the third day from the dead.
He ascended into heaven, he sitteth on the right hand of God the Father Almighty, from whence he will come to judge the living and the dead. At whose coming all men will rise again with their bodies; And shall give account for their own works.
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And they that have done good shall go into life everlasting; and they that have done evil, into everlasting fire. This is the catholic faith; which except a man believe truly and firmly, he cannot be saved. The Christology of the second section is more detailed than that of the Nicene Creed, and reflects the teaching of the First Council of Ephesus and the definition of the Council of Chalcedon The Athanasian Creed uses the term substantia a Latin translation of the Nicene homoousios : 'same being' or 'consubstantial' not only with respect to the relation of the Son to the Father according to his divine nature, but also says the Son is substantia of his mother Mary according to his human nature.
The Creed's wording thus excludes not only Sabellianism and Arianism , but the Christological heresies of Nestorianism and Eutychianism. A need for a clear confession against Arianism arose in western Europe when the Ostrogoths and Visigoths , who had Arian beliefs, invaded at the beginning of the 5th century. The final section of this Creed also moved beyond the Nicene and Apostles' Creeds in making negative statements about the people's fate: "They that have done good shall go into life everlasting: and they that have done evil into everlasting fire.
Composed of 44 rhythmic lines, the Athanasian Creed appears to have been intended as a liturgical document — that is, the original purpose of the creed was to be spoken or sung as a part of worship. The creed itself uses the language of public worship, speaking of the worship of God rather than the language of belief "Now this is the catholic faith: We worship one God". In the Catholic Church in medieval times, this creed was recited following the Sunday sermon or at the Sunday Office of Prime.
Early Protestants inherited the late medieval devotion to the Athanasian Creed, and it was considered to be authoritative in many Protestant churches. Among modern Lutheran and Reformed churches adherence to the Athanasian Creed is prescribed by the earlier confessional documents, but the creed does not receive much attention outside of occasional use — especially on Trinity Sunday.
However, it is rarely recited in public worship. In the successive Books of Common Prayer of the reformed Church of England, from to , its recitation was provided for on 19 occasions each year, a practice which continued until the nineteenth century, when vigorous controversy regarding its statement about 'eternal damnation' saw its use gradually decline. It remains one of the three Creeds approved in the Thirty-Nine Articles, and is printed in several current Anglican prayer books e. A Prayer Book for Australia
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