Worship Notes: The Athanasian Creed

Sunday, June 12 will be Holy Trinity Sunday.  We ponder the mystery of one God who is three distinct persons--Father, Son, and Holy Spirit.  It is not a secret; we know what it is.  It is, however, a mystery; we cannot unravel it.  All attempts to explain the Trinity have resulted in heresies which alter the nature of God.  You can see how that happens in this video from Lutheran Satire.

On Holy Trinity Sunday, we will not attempt to unravel the mystery of the Trinity.  We will, however, confess it.  The best and fullest confession of the Holy Trinity is in the Athanasian Creed which takes great pains to confess what the Trinity is and what it is not.  Some historical background on the Athanasian Creed follows:

            The Athanasian Creed is the third of the first three catholic, or universal, creeds.  The word ‘catholic’ means universal, referring to the Holy Christian Church (i.e., all believers).  The word ‘creed’ comes from the Latin word credo which means “I believe.”  Luther said of this creed, “I doubt whether the New Testament church has a more important document since the Apostolic age.”  The creed is sometimes known as “Quicunque” since that is the opening word in the Latin version (“Whosoever....”).

            Although named for Athanasius, the bishop of Alexandria (296-373), it is almost certain that he did not write it.  Athanasius was Greek; the creed was written in Latin.  Neither Athanasius nor his followers ever refer to it.  But even if Athanasius did not write the creed, he certainly would have ascribed to it.  Athanasius was the moving force at the Ecumenical Council of Nicaea (A.D. 325) which adopted the Nicene Creed (Christian Worship, p 31), opposing the heresy of Arius (c. 250-336).  Arius denied the deity of our Lord Jesus Christ, teaching that he was only a man--perhaps a special servant of God, but not the eternal God.  This belief has been resurrected by many modern day cults, notably the Jehovah’s Witnesses and Mormons.  The Athanasian Creed deals with the person of Christ; however, it begins with the most excellent presentation over given of the doctrine of the Trinity.  It is excellent in that it says no more than Scripture says, letting the paradox of God’s nature stand (i.e., God is one; God is three).

            The creed first appeared in Gaul (France) late in the 5^th century.  Early in that century, Europe was invaded from the east by barbarian tribes, notably the Vandals and Goths.  This event marked the beginning of the Dark Ages.  During this time, the people and the clergy lapsed into illiteracy and ignorance of the Scriptures.  In addition, some of the invaders were Arian in their beliefs (cf above).  Out of this confusion came the need for a clear statement of faith.  The result — the Athanasian Creed.

            The creed quickly assumed an important role in the orthodox church which remained as a remnant.  (For most of the visible church was overrun with Arianism.)  Later, the emperor Charlemagne (c. 742-814) decreed that all churchmen had to learn the creed and be able to teach it to the laity.

            The creed deals with two doctrines: The Trinity and the person and work of Christ.  The creed says all that the Bible says on these vital subjects without going beyond biblical revelation.  It allows the mysteries which we find in the person and nature of God to stand. 

            Confessors of the creed should not be put off by the second to last article which says: “Those who have done good will enter eternal life, but those who have done evil will go into eternal fire.”  The article does not teach salvation attained by human works, but simply reflects the scriptural doctrine that our good works (or lack thereof) are evidences of God-given faith (or unbelief).  When we remember that even our good works are gifts of God’s grace, then we will understand this article correctly (cf Ephesians 2:8-10).  In addition, we remember that we have been given the credit for Christ’s righteousness.  Christ’s perfect obedience to God’s law has become ours (Galatians 3:26,27).  Through Christ, we have done all the good God demands.  Therefore, we are heirs of eternal life!

            This creed ought to bring us great comfort, for it speaks so clearly about our God and his plan for our salvation.  Its clearness and boldness are refreshing in this age of doctrinal confusion.  Finally, a study of this creed and the history which surrounds it shows how important it is for us to be familiar with the history of the church.  When we understand how Christians who have gone before us identified error and combated it, then we will better be able to do the same!