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Ecclesia Aquilejensis. Venantius Fortunatus.

Circ. A.D. 390.5050    Taken from Rufinus (d.410), Expos. Symboli Apost. (in Cyprian's Op., ed. Fell, Appendix, pp. 17 sqq.; also in Jerome's Works). Comp. Hahn, Bibliothek der Symbole, etc., pp. 30 sqq.; Denzinger, Enchirid., p. 2; and Heurtley, Harmonia Symb., pp. 26 sqq. Hahn and Heurtley add the chief comments of Rufinus. He gives it as the Creed of the Church of Aquileja, where he was baptized (' illum ordinem sequimur, quem in Aquilejensi ecclesia per lavaori gratiam suscepimus '). There are, however, two other Creeds used in the churches of the province of Aquileja, of uncertain (possibly of earlier) date, which are more in harmony with the old Roman form, and omit invisibili et impassibili in the first article, hujus before carnis in the last article, and the clause descendit ad inferna. They were found and first published by De Rubeis (Venice, 1754), in his Dissertationes … de Liturgicis Ritibus Ecclesiæ Forojuliensis, pp. 242, 243, 249; then by Walch. l.c. p. 54 sq.; Hahn, p. 39; and Heurtley, pp. 30 sqq.

Circ. A.D. 570.5151    From the Expositio Symboli of Venantius Honorius Clemens Fortunatus, an Italian presbyter, afterwards Bishop of Poitiers in France, d. about 600. He follows Rufinus very closely, and evidently made use of his Exposition. See Hahn, l.c. p. 33, and Heurtley, pp. 54–56. The Commentary on the Athanasian Creed, which Muratori and Waterland ascribe to the same author, is by an unknown Fortunatus of a later age. See Vol. I. pp. 34–37.

Credo in Deo Patre omnipotente [invisibili et impassibili].5252    This is the oldest reading, as also in Jesu Christo, and in Spiritu Sancto. So Vallarsius (ed. of Jerome), Baluze (the Bened. editor of Cyprian), Walch, and Hahn. Other copies correct the ablative into the accusative: in Deum Patrem omnipotentem, invisibilem et impassibilem, in Jesum Christum. So the first printed ed. of 1468, the Bened. ed. of Jerome, Pamelius, Fell, Heurtley. On the article on the Holy Spirit, the majority of authorities agree in reading the ablative, which is confirmed by Fortunatus. The addition of the attributes invisible and impassible, which are not found in any other form, have a polemical reference to the heresy of the Patripassians and Sabellians, as Rufinus remarks (§ 5).

Credo in Deum Patrem omnipotentem.

Et in Jesu Christo, unico Filio ejus, Domino nostro;

Et in Jesum Christum, unicum Filium;

qui natus est de Spiritu Sancto ex Maria virgine;

qui natus est de Spiritu Sancto ex Maria virgine;

crucifixus sub Pontio Pilato, et sepultus;

crucifixus sub Pontio Pilato;

[descendit in inferna]; 5353    Rufinus (§ 18): 'Sciendum sane est quod in Ecclesiæ Romanæ Symbolo non habetur additum "Descendit ad inferna:" sed neque in Orientis Ecclesiis habetur hic sermo: vis tamen verbi eadem videtur esse in eo quod "sepultus" dicitur.'

descendit ad infernum;

tertia die resurrexit a mortuis;

tertia die resurrexit;

ascendit in cælos;

ascendit in cælum;

sedet ad dexteram Patris;

sedet ad dexteram Patris;

inde venturus est judicare vivos et mortuos.

judicaturus vivos et mortuos.

Et in Spiritu Sancto;

Credo in Sancto Spiritu ;5454    Here Venantius adheres to the old Aquileian form, while in the first and second articles he uses the accusative. So also in his Commentaries: ' Ergo una divinitas in trinitate, quia dixit Symbolum; Credo in Deum Patrem, et in Jesum Christum, et in Spiritu Sancto. ' See Hahn, p. 36; Heurtley, p. 55.

sanctam ecclesiam;

sanctam ecclesiam;

remissionem peccatorum;

remissionem peccatorum;

[hujus] 5555    The exceptional hujus is thus explained by Rufinus (§ 43): ' Ita fit ut unicuique animæ non confusum aut extremeum corpus, sed unum quod habuerat reparetur; ut consequenter possit pro agonibus præsentis vitæ cum anima sua caro vel pudica coronari, vel impudica puniri. ' carnis resurrectionem.

resurrectionem carnis.


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