THE ATHANASIAN CREED


Whosoever will be saved, before all things it is necessary that he hold the Catholic faith.
Which faith, except every one do keep entire and inviolate, without doubt he shall perish everlastingly.
Now the Catholic faith is this: that we worship one God in Trinity, and Trinity in Unity.
Neither confounding the Persons, nor dividing the Substance.
For one is the Person of the Father, another of the Son, another of the Holy Ghost.
But the Godhead of the Father, and of the Son, and of the Holy Ghost, is all one, the glory equal, the majesty co-eternal.
Such as the Father is, such is the Son, and such is the Holy Ghost.
The Father is uncreated, the Son is uncreated, and the Holy Ghost is uncreated.
The Father is incomprehensible, the Son is incomprehensible, and the Holy Ghost is incomprehensible.
The Father is eternal, the Son is eternal, and the Holy Ghost is eternal.
And yet they are not three Eternals, but one Eternal.
As also they are not three Uncreateds, nor three Incomprehensibles, but one Uncreated, and one Incomprehensible.
In like manner the Father is Almighty, the Son is Almighty, and the Holy Ghost is Almighty.
And yet they are not three Almighties, but one Almighty.
So the Father is God, the Son is God, and the Holy Ghost is God; and yet they are not three Gods, but one God.
So likewise the Father is Lord, the Son is Lord, and the Holy Ghost is Lord; and yet they are not three Lords, but one Lord.
For as we are compelled by Christian truth to acknowledge each Person by Himself to be God and Lord:
So we are forbidden by the Catholic religion to say there are three Gods, or three Lords.
The Father is made of no one, neither made, nor begotten.
The Son is from the Father alone, neither made, nor created, but begotten.
The Holy Ghost is from the Father and the Son, not made, nor created, nor begotten, but proceeding.
So there is one Father, not three Fathers; one Son, not three Sons; and one Holy Ghost, not three Holy Ghosts.
And in this Trinity there is nothing before or after, nothing greater or less, but the whole three Persóns are co-eternal to one another, and co-equal.
So that in all things, as it hath been already said above, the Unity is to be worshipped in Trinity, and the Trinity in Unity.
He, therefore, that would be saved, must thus think of the Trinity.
Furthermore, it is necessary to everlasting salvation, that he also believe rightly the incarnation of our Lord Jesus Christ.
Now the right faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is both God and Man.
He is God of the substance of His Father, begotten before the world, and He is Man of the substance of His Mother, born in the world;
Perfect God and perfect man, subsisting of a rational soul and human flesh.
Equal to the Father according to His Godhead, and less than the Father according to His manhood.
Who, although He be both God and Man, yet He is not two but one Christ,
One, not by the conversion of the Godhead into flesh, but by the taking of the manhood unto God.
One altogether, not by confusion of substance, but by unity of person.
For as the rational soul and the 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 at the right hand of God the Father Almighty; from thence He shall come to judge the living and the dead.
At whose coming all men have to rise again with their own bodies, and shall give an account of their own works.
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 faithfully and steadfastly, he cannot be saved.

Glory, etc.

Let us pray.

Almighty, everlasting God, who has granted to Thy servants, in the confession of the true faith, to acknowledge the glory of the Eternal Trinity, and, in the power of Thy majesty, to adore the Unity; grant that by steadfastness in the same faith, we may ever be defended from all adversity. Through Christ our Lord. Amen.

SYMBOLVM ATHANASIANVM

Quicúmque vult salvus esse, * ante ómnia opus est, ut téneat Cathólicam fidem:
Quam nisi quisque íntegram inviolatámque serváverit, * absque dúbio in ætérnum períbit.
Fides autem cathólica hæc est: * ut unum Deum in Trinitáte, et Trinitátem in unitáte venerémur.
Neque confundéntes persónas, * neque substántiam separántes.
Alia est enim persóna Patris, ália Fílii, * ália Spíritus Sancti:

Sed Patris, et Fílii, et Spíritus Sancti una est divínitas, * æquális glória, coætérna máiestas.

Qualis Pater, talis Fílius, * talis Spíritus Sanctus.

Increátus Pater, increátus Fílius, * increátus Spíritus Sanctus.

Imménsus Pater, imménsus Fílius, * imménsus Spíritus Sanctus.


Ætérnus Pater, ætérnus Fílius, * ætérnus Spíritus Sanctus.
Et tamen non tres ætérni, * sed unus ætérnus.
Sicut non tres increáti, nec tres imménsi, * sed unus increátus, et unus imménsus.

Simíliter omnípotens Pater, omnípotens Fílius, * omnípotens Spíritus Sanctus.
Et tamen non tres omnipoténtes, * sed unus omnípotens.
Ita Deus Pater, Deus Fílius, * Deus Spíritus Sanctus. Et tamen non tres Dii, * sed unus est Deus.

Ita Dóminus Pater, Dóminus Fílius, * Dóminus Spíritus Sanctus.
Et tamen non tres Dómini, * sed unus est Dóminus.
Quia, sicut singillátim unamquámque persónam Deum ac Dóminum confitéri christiána veritáte compéllimur:
ita tres Deos aut Dóminos dícere cathólica religióne prohibémur.

Pater a nullo est factus: * nec creátus, nec génitus.

Fílius a Patre solo est: * non factus, nec creátus, sed génitus.
Spíritus Sanctus a Patre et Fílio: * non factus, nec creátus, nec génitus, sed procédens.
Unus ergo Pater, non tres Patres: unus Fílius, non tres Fílii: * unus Spíritus Sanctus, non tres Spíritus Sancti.
Et in hac Trinitáte nihil prius aut postérius, nihil maius aut minus: * sed totæ tres persónæ coætérnæ sibi sunt et coæquáles.
Ita ut per ómnia, sicut iam supra dictum est, * et únitas in Trinitáte, et Trínitas in unitáte veneránda sit.
Qui vult ergo salvus esse, * ita de Trinitáte séntiat;

Sed necessárium est ad ætérnam salútem, * ut Incarnatiónem quoque Dómini nostri Iesu Christi fidéliter credat.

Est ergo fides recta, ut credámus et confiteámur, * quia Dóminus noster Iesus Christus, Dei Fílius, Deus et homo est.
Deus est ex substántia Patris ante sæcula génitus: * et homo est ex substántia matris in sæculo natus.


Perféctus Deus, perféctus homo: * ex ánima rationáli et humána carne subsístens.
Æquális Patri secúndum divinitátem: * minor patre secúndum humanitátem.

Qui, licet Deus sit et homo, * non duo tamen, sed unus est Christus.
Unus autem non conversióne divinitátis in carnem, * sed assumptióne humanitátis in Deum.
Unus omníno, non confusióne substántiæ, * sed unitáte persónæ.
Nam sicut ánima rationális et caro unus est homo: * ita Deus et homo unus est Christus.
Qui passus est pro salúte nostra: descéndit ad ínfernos: * tértia die resurréxit a mórtuis.
Ascéndit ad cælos, sedet ad déxteram Dei Patris omnipoténtis: * inde ventúrus est iudicáre vivos et mórtuos.

Ad cuius advéntum omnes hómines resúrgere habent cum corpóribus suis: * et redditúri sunt de factis própriis ratiónem.
Et qui bona egérunt, ibunt in vitam ætérnam: * qui vero mala, in ignem ætérnum.

Hæc est fides cathólica, * quam nisi quisque fidéliter firmitérque credíderit, salvus esse non póterit.


Glória Patri.

Orémus.

Omnípotens sempitérne Deus, qui dedísti fámulis tuis, in confessióne veræ Fidei, ætérnæ Trinitátis glóriam agnóscere, et in poténtia maiestátis adoráre Unitátem: quæsumus; ut, eiúsdem fídei firmitáte, ab ómnibus semper muniámur advérsis. Per Dóminum.