ATHANASIAN CREED pith 'a-nd' zhan k red).
(1) Author of the Creed. The orthodox fol lowers of St. Athanasius, the great and able an tagonist of Arius, were termed Athanasians. The Athanasian creed, though generally admitted not to be drawn up by this father (but probably, as Dr. \Vaterland says, by Hilary, bishop of Arles, in the fifth century), is universally allowed to contain a fair expression of his sentiments. This creed says: "The catholic faith is this: that we one god in trinity, and trinity in unity: neither confounding the persons, nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one ; the glory equal, the majesty co-eternal. S'uch as the Father is, such is the Son, and such is the Holy Ghost ;" namely, "uncreate, incomprehensible, eternal." etc. "The Father is made of none, neither created nor begotten. The Son is of the Father alone; neither made nor created, but be gotten. The Holy Ghost is of the Father and the Son ; neither made, nor created, nor begotten, but proceeding." (2) Key. The true key to the Athanasian creed lies in the knowledge of the errors to which it was opposed. The Sabellians considered the Father. Son, and Holy Spirit as one in person ;— this was "confounding the persons:" the Arians considered them as differing in essence—three beings ;—this was "dividing the substance :" and against these two hypotheses was the creed origi nally framed. And since every sect was willing to adopt the language of Scripture, it was thought necessary to adopt scholastic terms, in order to fix the sense of Scripture language.
(3) Essential Features. The eternal genera tion of the Son of God forms an essential part of this creed, as well as of the Nicene: it is on this principle that the Son is called "God of God, Light of Light, very God of very God; begotten, not made ;"—which certainly does not apply to the human nature of Christ, which was "made of a woman—made under the law." Most cer tain it is that many of the Christian fathers maintain this mysterious doctrine of eternal gen eration ; and it has had able defenders, down to Dr. J. Owen, Dr. Waterland, Dr. Edward Will
iams, and Andrew Fuller. On the other hand, Trinitarians equally zealous have considered the opinion as both inconsistent in itself, and de rogatory to the Son of God—"as implying deri vation and inferiority"—though certainly not so intended by the Athanasians. Dr. Watts, and other advocates for the pre-existence of Christ's human soul, have considered the production of this first of creatures as the highest sense in which our Saviour is in Scripture called "the Son of God. —Doddridge's Works (Parsons' edit.) vol. v, p. 182.
(4) Faults. The chief fault in the creed it self is its overstepping the modesty of Scripture, and attempting to define, with accuracy, where the sacred writers seem designedly to have left the subject under the veil of mystery. The Su preme Being is, in all respects, so infinitely above the conception of men, and perhaps of angels, that it becomes us to conduct all speculations relative to the Deity with reverence, and even awe; to veil our faith under the wings of devo tion, as the seraphim cover their faces while they worship.
But the most exceptional part of this creed lies in what are commonly called "the damnatory clauses"—"\Vhosoever will be saved, before all things it is necessary that he hold the catholic faith ; which faith, except everyone do keep whole and undefiled, without doubt he shall perish everlastingly. And the catholic faith is this"— proceeding to the statements of the doctrine of the trinity above given. Now, it is most certain that we cannot use too much caution on this subject. The Scripture indeed speaks of faith in Christ as necessary to salvation, but refers rather, perhaps, to the vital principle itself, than to any form of confession ; and it seems above all things improper to mingle anathemas with our devo tions. This has led many of the English clergy and bishops to wish they were "well rid" of this creed altogether, which is certainly a prevailing sentiment ; and were the question now put, on admitting this formulary into the church service, there are perhaps but few comparatively that would vote for it. However orthodox it may be, it does not appear to be written in a Christian spirit.