An Explanation of the Creed to Candidates for Baptism

The mysteries of the scrutinies have thus far been celebrated. Inquiry was made lest there be any uncleanness in the body of anyone as a heretic. Through the exorcism, sanctification was sought and applied not only to the body but also to the soul. Now is the time and the day that we should hand down the symbol; which symbol is a spiritual seal, the meditation of our heart, and, as it were, an ever-present guard, indeed the treasure of our breast. First, then, we ought to receive the reason of the name itself. It is called in Greek "symbolum," but in Latin "collation": and merchants especially are accustomed to call it "symbola," when they contribute their money, and, gathered as it were from the contribution of individuals into one, it is kept whole and inviolate, so that no one may attempt to commit fraud against the collation, no one against the business: indeed among the merchants themselves this is the custom, that if anyone commits fraud, he is cast out as fraudulent.

The holy apostles therefore, coming together as one, made a brief summary of the faith, so that we might briefly grasp the whole sequence of the faith. Brevity is necessary, so that it may always be held in memory and recollection. I know that especially in the regions of the East, what was first handed down by our forefathers, while some, as it were, by fraud, others by diligence—heretics by fraud, Catholics by diligence—while the former try fraudulently to creep in, they have added what was not needed; while the latter strive to guard against fraud, they seem, out of a certain piety and carelessness, to have gone beyond the limits set by our forefathers. Therefore the holy apostles, coming together, made the symbol brief. Sign yourselves. When this was done, and the symbol pronounced: in this symbol the divinity of the eternal Trinity is most clearly comprehended as of one operation. The Father and the Son and the Holy Spirit, that is, the venerable Trinity.

And that our faith is such, that we believe in equal manner in the Father and the Son and the Holy Spirit. For where there is no distinction of majesty, there ought to be no distinction of faith. Then I have often admonished, that our Lord Jesus Christ, the Son of God alone, took up this flesh, in the form of a body. He was made man in the truth of this body; but he has a singular privilege of his generation: for he was not born of male seed, but begotten, it says, of the Holy Spirit from the Virgin Mary. You recognize the prerogative of the heavenly author; made indeed as man, that he might take up our infirmities in his flesh, but he came with the privilege of eternal majesty. Let us then say the symbol. (And when he had said this, from here he completed it.) This Divine Scripture holds. Should we, with rash mind, presume to go beyond the bounds of the apostles? Are we more cautious than the apostles?

But, you say to me, heresies afterward arose. What then? Behold the simplicity, behold the purity. When the Patripassians had arisen, even Catholics thought that in this part it should be added "invisible and impassible," as though the Son of God were visible and passible. If he was visible in the flesh, it was that flesh that was visible, not the divinity. Finally, hear what he says: "God, God, look upon me; why have you forsaken me?" This he says in the Passion; our Lord Jesus Christ said this according to the man, as though the flesh were speaking to the Divinity: "Why have you forsaken me?" So then, granted our forefathers were physicians; they wished to add health to the sickness; the medicine is no longer sought. Therefore if the medicine was not necessary at that time, when there was a grave sickness of the minds of certain heretics: and if it was then to be sought, now it is not. For what reason? The faith is whole against the Sabellians.

The Sabellians were shut out especially from the regions of the West. From that remedy the Arians found for themselves a kind of calumny: and since we hold the symbol of the Roman Church, they thought and said that thereby the omnipotent Father was reckoned visible and passible: do you see that they hold the symbol in such a way as to designate the Son as visible and passible? What then? Where the faith is whole, the precepts of the apostles suffice. Though the cautions of the priests be not required. Why? Because tares have been mixed in with the wheat. Hence the symbol. I believe in our one Lord. Say it thus: his only Son. Is not the Lord one? God is one, and the Lord is one: but lest they should calumniate and say there is but one person, let us say also "his only Son, our Lord." Because from the divinity of the Father and the Son one comes to his incarnation, who was born and buried—you have also his passion and his burial.

On the third day from the dead—you have also his resurrection. He ascended and sits at the right hand of the Father. You see, then, that the flesh could take nothing away from the divinity; rather, from the incarnation a great triumph was sought for Christ. For by what reason, when he ascends from death, does he sit at the right hand of the Father? As though he had rendered to the Father the fruit of good will. You have two things: he rose from death, he sits at the right hand of the Father. Therefore the flesh could bring no detriment to the glory of the divinity. You have two things: either, according to the prerogative of his divinity and the substance of his generation, our Lord Jesus Christ sits at the right hand, having risen from death: or certainly, as an eternal triumpher who won the good kingdom for God the Father, he claimed for himself the prerogative of his victory, sitting at the right hand of the Father. And the dead. Listen, man.

You ought indeed quickly to believe. Let faith itself be brought forth from charity. He who loves detracts nothing: a friend, who loves his friend, detracts nothing: he who loves the Lord, much more ought not to detract. Why do I say "he sits"? He who loves has something to fear. Why "and the dead"? He himself is to judge concerning us. Beware then of detracting from him whom you are to have as judge. Why this mystery? Is not the judgment of the Father and the Son and the Holy Spirit one? Is not the will one? Is not the majesty one? Why is it said to you that the Son will judge, except that you may understand that nothing is to be taken from the Son? See then: you will believe in the Father, you will believe also in the Son. And what third? And in the Holy Spirit. Whatever sacraments you receive, you will receive in this Trinity. Let no one deceive you.

You see, then, that the venerable Trinity is of one operation, one sanctification, one majesty. Take note also of the reasoning by which we believe in the Author; lest perhaps you say, but it also has "in the Church," but it also has "in the remission of sins," but it also has "in the resurrection." What then? The case is equal. Thus we believe in Christ, thus we believe in the Father, just as we believe also in the Church, and in the remission of sins, and in the resurrection of the flesh. What is the reason? Because he who believes in the Author, believes also in the work of the Author. Finally, lest you think this of our own invention, receive the testimony: "If you do not believe me, believe at least the works." So you have this. Now your faith will shine forth more, if you shall have judged that true and whole faith is to be given to the work of your Author. In the holy Church, and in the remission of sins.

Believe therefore, out of faith, that all your sins are forgiven you. Why did you read in the Gospel, the Lord saying: "Your faith has made you whole"? The resurrection. Believe that the flesh also will rise. For what need was there that Christ should take on flesh? What need that Christ should taste death, undergo burial, and rise again, except for your resurrection? This whole mystery is of your resurrection. If Christ did not rise, our faith is vain: but because he rose, therefore our faith is firm. I have said, then, that the apostles composed the symbol. If therefore even the merchants and contributors of money have this law among themselves, that if anyone violates his symbol, he is held to be dishonest and untrustworthy, much more must we take care, lest anything be taken away from the symbol of our forefathers: since you have in the book of the Apocalypse of John, which little book is canonized, and profits greatly toward the foundation of faith: for there he plainly recalled our Lord Jesus Christ as omnipotent.

Though also in other places, yet in that very little book: "If anyone," he says, "shall add or take away, he brings upon himself judgment and punishment." Thus nothing is to be taken from the Scriptures of a single apostle, nothing added, just as we ought to take nothing from, nor add anything to, the symbol which we received, handed down and composed by the apostles. This, moreover, is the symbol which the Roman Church holds, where Peter, first of the apostles, sat, and brought to it the common judgment. Therefore, just as there are twelve apostles, so there are twelve clauses. Sign yourselves. When this was done: God the Father almighty, creator of heaven and earth, and in Jesus Christ his only Son our Lord, who was conceived of the Holy Spirit, born of the Virgin Mary; you have the incarnation of the Son, as I have said. Under Pontius Pilate suffered and was buried; you have the passion and the burial. Behold these four clauses. Let us see the others. On the third day and the dead.

Behold four other clauses, that is, eight clauses. Let us see yet another four clauses. And in the Holy Spirit, the resurrection of the flesh. Behold, according to the twelve apostles, twelve clauses have been comprehended.

This indeed I wish you to be warned of, that the symbol ought not to be written, because you have to render it back. But let no one write it. For what reason? Thus we have received it, that it ought not to be written. But what then? That it be held in memory. But you say to me, how can it be held in memory, if it is not written? It can be held in memory better if it is not written. For what reason? Receive this. For what you write, you re-read as it were carelessly, you do not begin to go over it in daily meditation: but what you do not write, you fear lest you lose it, and you begin to go over it daily. But it is a great safeguard: dullness of mind and body arises, the temptation of the adversary who never rests, some trembling of the body, weakness of the stomach; go over the symbol within yourself, especially go over it within yourself.

Wherefore make it a habit, even when you are alone, so that you may go over it more strongly where the faithful are.