Athanasian Creed

1. A dividing line

The Athanasian Creed sets forth in its opening and its conclusion an important dividing line. The doctrines of the Trinity, and of the person and natures of Christ are a matter of salvation. Their corruption leads to a false god and a false christ. These doctrines are one of the boundary lines between genuine historic Christianity and non-Christian cults. Sects which repudiate any aspect of this doctrine have departed from the Word of God confessed by the Christian church. These include Jehovah's Witnesses, Mormons (falsely called the Church of Jesus Christ of Latter Day Saints), unitarians of every variety, also those that are Pentecostal, Gnostics, past and present, and much of modern liberal pseudo-Christianity which denies the truth of the gospel. It should be noted that this creed, as do all the other ecumenical creeds, confesses the historical facts, the so-called fundamentals of the birth, death, resurrection, and present glory of Christ and visible second coming of Christ bodily from heaven.

The word catholic in this connection means universal. It is not the property of the Romish church that styles itself catholic. Indeed the corruptions of the Roman church and its popes give them no right to call themselves representatives of the catholic or universal Christian faith. Their Mary-worshiping idolatry alone is a denial of Christ's true glory as the exalted Mediator Who is bodily in heaven, also as our intercessor. Their corruption of the mass as a repeated sacrifice is a denial of the true sacrifice and Christ's enduring what hell is on the cross and His true descent in His suffering. Their teaching that He is physically present in the bread and wine of the Lord's Supper is a denial of His true humanity, which is in heaven and not on earth. See in this connection Heidelberg Catechism Lord's Day 30, Q/A 80

2. Clarifying the Trinity

The Athanasian Creed also serves to clarify one important point concerning Trinity. It explicitly states what the relation within the Trinity between the three persons of the Trinity is: "(25) And in this Trinity none is afore, nor after another; none is greater, or less than another. (26) But the whole three persons are co-eternal, and co-equal." That is, the Athanasian Creed makes it clear that any idea of subordination is to be rejected. There is in the Trinity a certain order of Father, Son, and Holy Spirit, which is Scriptural, (Matthew 28:19). This order is not, however, one which diminishes either the eternity of the persons nor their glory in the unity of the one unchangeable God.

3. Clarifying the Incarnation

The Athanasian Creed also clarifies a certain point concerning the incarnation of the Son of God, which is as follows, concerning the unity in Christ, that he is "(35) One, not by conversion of the Godhead into flesh, but by taking of the manhood into God." Man in Christ does not become God. God becomes man by taking the human nature into union with the person of the Son of God. This is the teaching of Scripture, "and took upon him the form of a servant," Philippians 2:7. Jesus was not a man who attained God-consciousness. He was not a man who evolved into God. This notion in various forms is one of the heresies besetting the Christian church today. It is repackaged Eastern religion, masquerading as Christianity. It is not Christian; it is a doctrine of a false god and a false christ.

It is exactly the wonder of God's saving grace in Christ and of His love, that God, to save His people from their sins, sent forth His Son. "But when the fullness of time was come God sent forth his Son, made of a woman, made under the law," Galatians 4:4. It belongs to the glory of God's saving grace that, "But God commendeth his love toward us, in that while we were yet sinners, Christ died for us," Romans 5:8. To turn this around by denying the true reality of the incarnation is to deny the cross and the wonder of God's grace in Christ.


The Athanasian Creed: (1) Whosoever will be saved, before all things it is necessary that he hold the catholic faith; (2) Which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly. (3) And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity; (4) Neither confounding the persons, nor dividing the substance. (5) For there is one Person of the Father, another of the Son and another of the Holy Spirit. (6) But the Godhead of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty co-eternal. (7) Such as the Father is, such is the Son and such is the Holy Spirit. (8) The Father uncreate, the Son uncreate, and the Holy Spirit uncreate. (9) The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible. (10) The Father eternal, the Son eternal, and the Holy Spirit eternal. (11) And yet they are not three eternals, but one eternal. (12) As also there are not three uncreated nor three incomprehensibles, but one uncreated and one incomprehensible. (13) So likewise the Father is almighty, the Son almighty, and the Holy Spirit almighty; (14) And yet they are not three almighties, but one almighty. (15) So the Father is God, the Son is God, and the Holy Spirit is God; (16) And yet they are not three Gods, but one God. (17) So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord; (18) And yet they are not three Lords, but one Lord. (19) For like as we are compelled by the Christian verity to acknowledge every person by himself to be God and Lord; (20) so are we forbidden by the catholic religion to say: There are three Gods or three Lords. (21) The Father is made of none, neither created nor begotten. (22) The Son is of the Father alone; not made nor created, but begotten. (23) The Holy Spirit is of the Father and of the Son; neither made, nor created, nor begotten, but proceeding. (24) So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits. (25) And in this Trinity none is afore, nor after another; none is greater, or less than another. (26) But the whole three persons are co-eternal, and co-equal. (27) So that in all things, as aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped. (28) He therefore that will be saved must thus think of the Trinity. (29) Furthermore it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ. (30) For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man. (31) God of the substance of the Father, begotten before the worlds; and made of the substance of His mother, born in the world. (32) Perfect God and perfect man, of a reasonable soul and human flesh subsisting. (33) Equal to the Father as touching His Godhead, and inferior to the Father as touching His manhood. (34) Who, although He is God and man, yet He is not two, but one Christ. (35) One, not by conversion of the Godhead into flesh, but by taking of the manhood into God. (36) One altogether, not by the confusion of substance, but by unity of person. (37) For as the reasonable soul and flesh is one man, so God and man is one Christ; (38) Who suffered for our salvation, descended into hell, rose again the third day from the dead; (39) He ascended into heaven, He sitteth on the right hand of the Father, God Almighty; (40) From thence He shall come to judge the living and the dead. (41) At whose coming all men shall rise again with their bodies; (42) And shall give account of their own works. (43) And they that have done good shall go into life everlasting, and they that have done evil into everlasting fire. (44) This is the catholic faith, which except a man believe faithfully, he cannot be saved.
		Introduction to the Athanasian Creed This ecumenical creed is acknowledged by name in Article 9 of our Confession of Faith. While it bears the name of Athanasius, the great church father of the fourth century who defended the truth of the Trinity and of the deity of Christ against the attack of heretics, he was not its author. It was probably written as much as three centuries later by an unknown author. Another name for this creed, though rather unfamiliar, is Symbolum Quicunque, after the opening word in the Latin original. Written in rhythmic cadences, this creed may have been composed to be chanted in the public worship of churches. It is a fuller statement of the truths of the Trinity and the person and natures of Christ than either the Nicene Creed or the Creed of Chalcedon, but it lacks the simplicity and precision of expression. Verses 3-28 set forth the doctrine of the Trinity, and verses 29-43 the doctrine of the incarnation and the union of the two natures of Christ in the person of the Son of God.

		For Further Study The historic Christian creeds: The Apostles' Creed The Nicene Creed The Creed of Chalcedon The Reformed confessions build on the doctrine of the historic Christian creeds particularly: Confession of Faith Heidelberg catechism

The Athanasian Creed: Historical notes 1. A dividing line The Athanasian Creed sets forth in its opening and its conclusion an important dividing line. The doctrines of the Trinity, and of the person and natures of Christ are a matter of salvation. Their corruption leads to a false god and a false christ. These doctrines are one of the boundary lines between genuine historic Christianity and non-Christian cults. Sects which repudiate any aspect of this doctrine have departed from the Word of God confessed by the Christian church. These include Jehovah's Witnesses, Mormons (falsely called the Church of Jesus Christ of Latter Day Saints), unitarians of every variety, also those that are Pentecostal, Gnostics, past and present, and much of modern liberal pseudo-Christianity which denies the truth of the gospel. It should be noted that this creed, as do all the other ecumenical creeds, confesses the historical facts, the so-called fundamentals of the birth, death, resurrection, and present glory of Christ and visible second coming of Christ bodily from heaven. The word catholic in this connection means universal. It is not the property of the Romish church that styles itself catholic. Indeed the corruptions of the Roman church and its popes give them no right to call themselves representatives of the catholic or universal Christian faith. Their Mary-worshiping idolatry alone is a denial of Christ's true glory as the exalted Mediator Who is bodily in heaven, also as our intercessor. Their corruption of the mass as a repeated sacrifice is a denial of the true sacrifice and Christ's enduring what hell is on the cross and His true descent in His suffering. Their teaching that He is physically present in the bread and wine of the Lord's Supper is a denial of His true humanity, which is in heaven and not on earth. See in this connection Heidelberg Catechism Lord's Day 30, Q/A 80 2. Clarifying the Trinity The Athanasian Creed also serves to clarify one important point concerning Trinity. It explicitly states what the relation within the Trinity between the three persons of the Trinity is: "(25) And in this Trinity none is afore, nor after another; none is greater, or less than another. (26) But the whole three persons are co-eternal, and co-equal." That is, the Athanasian Creed makes it clear that any idea of subordination is to be rejected. There is in the Trinity a certain order of Father, Son, and Holy Spirit, which is Scriptural, (Matthew 28:19). This order is not, however, one which diminishes either the eternity of the persons nor their glory in the unity of the one unchangeable God. 3. Clarifying the Incarnation The Athanasian Creed also clarifies a certain point concerning the incarnation of the Son of God, which is as follows, concerning the unity in Christ, that he is "(35) One, not by conversion of the Godhead into flesh, but by taking of the manhood into God." Man in Christ does not become God. God becomes man by taking the human nature into union with the person of the Son of God. This is the teaching of Scripture, "and took upon him the form of a servant," Philippians 2:7. Jesus was not a man who attained God-consciousness. He was not a man who evolved into God. This notion in various forms is one of the heresies besetting the Christian church today. It is repackaged Eastern religion, masquerading as Christianity. It is not Christian; it is a doctrine of a false god and a false christ. It is exactly the wonder of God's saving grace in Christ and of His love, that God, to save His people from their sins, sent forth His Son. "But when the fullness of time was come God sent forth his Son, made of a woman, made under the law," Galatians 4:4. It belongs to the glory of God's saving grace that, "But God commendeth his love toward us, in that while we were yet sinners, Christ died for us," Romans 5:8. To turn this around by denying the true reality of the incarnation is to deny the cross and the wonder of God's grace in Christ.

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