CYRIL, OF JERUSALEM. ABOUT A.D. 350.

From his Κατηχήσεις.

CYRIL was elected Bishop of Jerusalem in 350; was expelled by the Arians in 360; reinstated in 361; attended the second œcumenical 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 (Karnxnσuç) 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 ouoovolov. 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, 1. 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.

Πιστεύομεν εἰς ἕνα Θεόν Πατέρα We believe in ONE GOD THE FAπαντοκράτορα, THER Almighty, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε Maker of heaven and earth, and of πάντων καὶ ἀοράτων ̇ all things visible and invisible; Καὶ εἰς ἕνα κύριον Ἰησοῦν Χρι- And in ONE LORD JESUS CHRIST, στόν,

'Ussher, Bull, and Hahn read σapкwJivra, was made flesh.

*The words in brackets are doubtful, and are so considered by Touttée, Hahn, and Swain

son.

ἀναστάντα τῇ τρίτῃ ἡμέρᾳ,

καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς

αὶ καθίσαντα ἐκ δεξιῶν τοῦ πατρὸς,

καὶ ἐρχόμενον ἐν δόξῃ, κρῖναι ζῶντας καὶ νεκρούς·

οὗ τῆς βασιλείας οὐκ ἔσται τέλος.

Καὶ εἰς ἓν ἅγιον πνεῦμα, τὸν παράκλητον,

τὸ λαλῆσαν ἐν τοῖς προφήταις.

Καὶ εἰς ἓν βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν,

rose on the third day;

and ascended into heaven,

and sitteth on the right hand of the Father;

and will come again in glory,

to judge the quick and the dead;
of whose kingdom there shall be
of,whose
no end.

And in ONE HOLY GHOST,
the Advocate,

who spake in the Prophets.

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

καὶ εἰς μίαν ἁγίαν καθολικὴν ἐκκλη- and in one holy Catholic Church ;

σίαν,

καὶ εἰς σαρκὸς ἀνάστασιν,

καὶ εἰς ζωὴν αἰώνιον.

and in the resurrection of the flesh, 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 :

Πιστεύω εἰς τὸν Πατέρα,

καὶ εἰς τὸν Υἱόν,

καὶ εἰς τὸ ἅγιον Πνεῦμα,

καὶ εἰς ἓν βάπτισμα μετανοίας.

I believe in the Father,

and in the Son,

and in the Holy Ghost,

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. 53) endeavors to show from the context that this form was not properly a baptismal confession, but a preparatory form of consecration (ἡ πρὸς τὸν Χριστὸν σύνταξις) following the formula of renunciation (μετὰ τὴν ἀπόταξιν τοῦ Σατανᾶ). It resembles in brevity the creed of Cyprian (p. 20), and, judging from its simplicity, is much older than the longer form.

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 (ὁ ἀγκύρωτος, 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 Opera, ed. Petavius, Tom. II. pp. 122 sqq.; ed. Migne, Patrol. Vol. XLIII. pp. 231 sqq.; also Hahn, 1. c. pp. 56 sqq.; and Swainson, 1. 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 œcumenical 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 (τὴν ἁγίαν πίστιν τῆς καθολικῆς ἐκκλησίας), 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.

Πιστεύομεν εἰς ἕνα Θεὸν Πατέρα We believe in ONE GOD THE FAπαντοκράτορα,

ποιητὴν οὐρανοῦ τε καὶ γῆς, ὁρα

τῶν τε πάντων καὶ ἀοράτων·

THER Almighty,

Maker of heaven and earth, and

of all things visible and invisible;

Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χρι- And in ONE Lord JESUS CHRIST,

στὸν,

τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ,

τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων,

the only begotten Son of God,

begotten of the Father before all worlds,

τουτέστιν ἐκ τῆς οὐσίας τοῦ Πα- that is, of the substance of the Fa

καὶ σαρκωθέντα ἐκ Πνεύματος Αγίου and was incarnate by the Holy

σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Πον- He was crucified for us under

ὁμολογοῦμεν ἓν βάπτισμα εἰς ἄφε- we acknowledge one baptism for

• Substituted for κτιστὸν ἢ τρεπτόν, made or changeable, in the Nicene Formula of 325.

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 (άπò πávτwv óμoũ twv åyíwv ¿miokóTwv), together more than three hundred and ten in number.' This evidently refers to the Council of Nicea (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 τουτέστιν ἐκ τῆς οὐσίας τοῦ ΠαTpós, Jeòv ik Jeoỡ, 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, 1. 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.

Πιστεύομεν εἰς ἕνα Θεὸν Πατέρα We believe in ONE GOD THE FAπαντοκράτορα, THER Almighty, πάντων ἀοράτων τε Kaì óparν Maker of all things, invisible and ποιητήν· visible;

Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χρι- And in ONE Lord JESUS CHRIST, στὸν,

τὸν Υἱὸν τοῦ Θεοῦ,

the Son of God,

γεννηθέντα ἐκ Θεοῦ Πατρὸς μονο- the only begotten Son of God the