About the same time, and in the same cause, Ratram, 868. or Bertram, monk of Corbey in France, made the like use of this Creed, calling it, a Treatise of the Faith3.

Adalbertus of this time, upon his nomination to a 871. bishopric in the province of Rheims, was obliged to give in a profession of his faith to Archbishop Hincmar. Among other things, he professes his great regard to the Athanasian Creed, (Sermo Athanasii,) as a Creed received with great veneration by the Catholic Church, or being of customary and venerable use in ity. This testimony is considerable in regard to the reception of this Creed; and not before taken notice of, so far as I know, by those that have treated of this argument.

This Creed is again mentioned in the same age by 889. Riculphus Bishop of Soissons in France, in his pastoral charge to the clergy of his diocese.

He calls it a Treatise
This I take from Fa-

(or Discourse) of Catholic Faith 2.
ther Harduin's Councils, as also the former, with the dates
of both.

Ratherius, Bishop of Verona in Italy in the year 928, 960. and afterwards of Liege in Germany in the year 953, and restored to his see of Verona in the year 955, did after this time write instructions to his clergy of Verona; in which he makes mention of all the three Creeds, Apostolical, Nicene, and Athanasian; obliging his clergy to have them all by heart: which shows that they were all of standing use in his time, in his diocese at leasta.

* Beatus Athanasius, Alexandrinus Episcopus, in libello de Fide quem edidit, et omnibus Catholicis proposuit tenendum, inter cætera sic ait; Pater a nullo est factus, nec creatus, nec genitus, &c. Ratr. contra Græcor· oppos. lib. ii. cap. 3.

y In Sermone beati Athanasii, quem Ecclesia Catholica venerando usu frequentare consuevit, qui ita incipit; Quicunque vult salvus esse, ante omnia opus est ut teneat Catholicam fidem. Professio Adalberti Episcopi Morinensis futuri. Harduin. Concil. tom. v. p. 1445.

z Item monemus, ut unusquisque vestrum Psalmos, et Sermonem Fidei Catholicæ, cujus initium, Quicunque vult salvus esse, et Canonem Missæ, et cantum, vel compotum, memoriter, et veraciter et correcte tenere studeat. Riculf. Const. 5. Harduin. Concil. tom. vi. p. 415.

a

Ipsam Fidem, id est Credulitatem, Dei, trifarie parare memoriter festi

997.

Near the close of this century lived Abbo, or Albo, Abbot of Fleury, or St. Benedict upon the Loire in France. Upon some difference he had with Arnulphus Bishop of Orleans, he wrote an Apology, which he addressed to the two kings of France, Hugh and Robert. In that Apology he has a passage relating to our purpose, running thus. "I thought proper, in the first place, to speak concerning "the Faith which I have heard variously sung in alter"nate choirs, both in France and in the Church of "England. For some, I think, say, in the Athanasian "form, the Holy Ghost is of the Father and of the Son, "neither made, nor created, but proceeding: who while "they leave out, nor begotten, are persuaded that they are "the more conformable to Gregory's Synodical Epistle, "wherein it is written, that the Holy Ghost is neither un"begotten, nor begotten, but proceeding." I have taken the liberty of throwing in a word or two to make the sentence run the clearer. What the author intends is, that some scrupulous persons, both in France and England, recited the Athanasian Creed with some alteration, leaving out two words, to make it agree the better, as they imagined, with Gregory's Synodical Instructions. As to their scruple herein, and the ground of it, I shall say more of it in a proper place. All I am to observe at present is, that this testimony is full for the custom of alternate singing the Athanasian Creed, at this time, in the French and English Churches. And indeed we shall meet with other

netis: hoc est, secundum Symbolum id est Collationem Apostolorum, sicut in Psalteriis correctis invenitur; et illam quæ ad Missam canitur; et illam Sancti Athanasii quæ ita incipit; Quicunque vult salvus esse -Sermonem, ut superius dixi, Athanasii Episcopi de Fide Trinitatis, cujus initium est, Quicunque vult, memoriter teneat. Ratherii Synod. Epist. Harduin. Con. tom. vi. p. 787.

b Primitus de Fide dicendum credidi; quam alternantibus choris et in Francia, et apud Anglorum Ecclesiam variari audivi. Alii enim dicunt, ut arbitror, secundum Athanasium, Spiritus Sanctus a Patre et Filio non factus, non creatus, sed procedens : qui dum id quod est non genitus subtrahunt, Synodicum Domini Gregorii se sequi credunt, ubi ita est scriptum; Spiritus Sanctus nec ingenitus est, nec genitus, sed procedens. Abbo Floriacens. Apol. ad Francor. Reges.

as full, and withal earlier evidence of the same custom, when we come to treat of manuscripts in the following chapters. To proceed with our ancient testimonies.

In the next century, we meet with Gualdo, a monk of 1047. Corbey; who likewise wrote the life of Anscharius, but in verse, as Rembertus had before done in prose. He also takes some notice of our Creed, ascribing it to Athanasius c.

In the century following, Honorius, a scholastic divine 1130. of the Church of Autun, in his book entitled The Pearl of the Soul, (which treats of the Sacred or Liturgic Offices,) reckons up the several Creeds of the Church, making in all four: namely, the Apostolical, the Nicene, the Constantinopolitan, and the Athanasian. Of the last, he observes, that it was daily repeated at the primed. He ascribes it to Athanasius of Alexandria in the time of Theodosius: where he is undoubtedly mistaken in his chronology. For, if he means the first Athanasius of Alexandria, he is too early for either of the Theodosius's; and if he means it of the second, he is as much too late. But a slip in chronology might be pardonable in that age: nor does it at all affect the truth of what he attests of his own times.

Otho, Bishop of Frisinghen in Bavaria, may here be 1146. taken notice of, as being the first we have met with who pretends to name the place where Athanasius is supposed to have made this Creed; Triers, or Treves, in Germany e. It is no improbable conjecture of M. Antelmi, that the copy of the Creed found at Treves, being very ancient, or the most ancient of any, and from which many others

c

Catholicamque Fidem quam composuisse beatus
Fertur Athanasius-

Gualdon. Vit. Ansch. apud Lambec. p. 322. d Quarto, Fidem Quicunque vult, quotidie ad primam iterat, quam Athanasius Alexandrinus Episcopus, rogatu Theodosii Imperatoris, edidit. Honor. Augustod. Gemm. Animæ, lib. ii. cap. 5. Bibl. PP. tom. xx. p. 1086.

• Ibidem manens in Ecclesia Trevirorum sub Maximino ejusdem Ecclesiæ Episcopo, Quicunque vult, &c. a quibusdam dicitur edidisse. Oth. Frising. Chronic. lib. iv. cap. 7. p. 44. al. p. 75.

1171.

1178.

1190.

were taken, might first occasion the story of the Creed's being made at Treves, and by Athanasius himself, who by his exile thither might render that place famous for his name to all after ages.

Arnoldus, in his Chronicle, informs us of an abbot of Brunswick, who attending the Duke of Brunswick, at this time, in his journey into the east, had some disputes with the Greeks at Constantinople, upon the article of procession, and pleaded the usual passage out of this Creed; whose words are to be seen in the marginf. What is most to be noted is the title of Symbolum Fidei, which now began to be common to this form, as to the other Creeds.

Robertus Paululus, Presbyter of Amiens, in the diocese of Rheims, speaking of the Offices recited at the prime, observes that the piety of good Christians had there-: unto added the "Quicunque vult, that the articles necessary to salvation might never be forgotten any hour of "the day."

66

Beleth, a celebrated Paris divine, is the oldest writer that takes notice of this Creed's being commonly ascribed to Anastasius; though he himself ascribes it to Athanasius h. Tentzelius i marks some differences between the prints and the manuscripts of this author, and betwixt one manuscript and another. But as the difference, though in words considerable, is yet very little in the sense, it is

f Unde Athanasius in Symbolo Fidei: Spiritus Sanctus a Patre et Filio non factus, nec creatus, nec genitus, sed procedens. Ecce Spiritum Sanctum a Patre dicit procedere et a Filio. Henric. Abb. apud Arnold. Chron. Slavor. lib. iii. cap. 5. p. 248.

* His addidit fidelium devotio, Quicunque vult salvus esse, ut Articulorum Fidei qui sunt necessarii ad salutem, nulla diei hora obliviscamur. Rob. Paulul. inter Oper. Hugon. de S. Victor. de Offic. Eccl. lib. ii. cap. 1. p. 265.

h Notandum est quatuor esse Symbola; minimum quod a cunctis communiter in quotidiana oratione dicitur, quod Apostoli simul composuerunt. Secundum est quod in prima recitatur, Quicunque vult salvus esse: quod ab Athanasio Patriarcha Alexandrino contra Arrianos hæreticos compositum est, licet plerique eum Anastasium fuisse falso arbitrentur. Beleth. de Divin. Offic. cap. xl. p. 334. ed. Venet.

not material to our present purpose to be more particular about it.

I must not omit Nicolaus Hydruntinus, a native of 1200. Otranto in Italy, who sided with the Greeks, and wrote in Greek against the Latins. He understood both languages, and was often interpreter between the Greeks and Latins, in their disputes at Constantinople, Athens, and Thessalonicak. He wrote several tracts, out of which Leo Allatius has published some fragments. There is one relating to the Athanasian Creed, which must here be taken notice of; being of use for the certifying us that this Creed was extant in Greek at and before his time. It is this: They (the Greeks) do not know who made the ❝ addition to the Faith of Athanasius, styled Catholic; since "the words, and of the Son, are not in the Greek (form,) "nor in the Creed" (of Constantinople1).

From this passage we may learn, that there was a Greek

copy
of the Athanasian Creed at this time; that it wanted
the words, of the Son; that it was looked upon as Atha-
nasius's; and that the title was, The Catholic Faith of
St. Athanasius; which is its most usual title in the Latin
copies. I may just hint to the reader, that though both
Tíσts in the Greek, and fides in the Latin, might justly be
rendered creed in English, rather than faith, whenever it
stands for a formulary or confession of faith, as it does
here; yet because I should otherwise want another English
word for rúußoλov in the Greek, and symbolum in the
Latin, I therefore reserve the word creed, in this case, for
distinction sake, to be the rendering of symbolum, or
σúμßoλov, and nothing else. But to proceed.

Alexander of Hales, in Gloucestershire, may here de- 1230. serve to be mentioned, as showing what Creeds were then received in England. He reckons up three only, not four,

k Vid. Fabric. Bibl. Græc. vol. x. p. 393.

1 Ὅτι καὶ αὐτοὶ ἀγνοοῦσι, τὶς ὁ προσθήσας ἐν τῇ πίσει τοῦ ἁγίου ̓Αθανασίου, τῇ καθολικῇ λεγομένη, ὡς ἐν τῷ ἑλληνικῷ οὐχὶ τοῦτο, ὅπερ ἐστὶ καὶ ἐκ τῷ υἱοῦ, περιές XeTαi, oйTE ¿y Tậ ouμßóλy. Leo Allat. de Consens. Eccl. Occident. &c. lib. iii. cap. 1. n. 5. p. 887.