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Symbolics THE NEW SCHAFF-HERZOG 2p2 Symbolism, Ecclesiastical Doctrine was opposed with doctrine absolutely, without historical appreciation on either side. The attempts at union proved also futile. The irenics of the time did not possess a correcter understand ing of the confessions than the orthodox polemics. The literary expansion of polemics is best illus trated by J. G. Walch's Bibliotheca theologica, chap. v. (19 parts, Jena, 1757-65) covering the whole history of the subject, and only in part of interest to symbolics. Pietism awakened also the life of Christians and churches alongside of doctrines, and augmented the attention to sects. The semi-ortho doxy of the first half of the eighteenth century ap proached matters of church and confession from the standpoint of independent understanding. The Historische and theologische Einleitung in die Re ligionsstreitigkeiten (1, ausserhalb der lutherischen Kirche, 3d ed., 5 vols., 1733-36; and 2, in der lu therischen Kirche, 5 vols., 1730-39) is a type of the learned treatment of the inner divisions of the Church, though yet from a polemical standpoint. The Geschichte der Religionspartheyen (Halls, 1766) by S. J. Baumgarten, representing not churches and sects, but religions, shows a broadening of the point of view. With the reappearance of an eccle siastical interest, rationalism first produced the for mation of comparative symbolics. The originator was G. J. Plank with his Abriss einer historischen and vergleichenden Darstellung der dogmatischen Systeme unserer verschiedenen christlichen Haupt pdrtheyen (1796). The term symbolics came to be applied to such comparative study by Philip Mar heineke, and " comparative symbolics " has fixed itself in usage as a result of G. B. Winer's Compara tive Darstellung (Leipsic, 1824; 4th ed. improved by P. Ewald, 1882). The new step of Plank was not the limitation of the material which he reat tempted, nor merely comparison, but the sublima tion of fundamental principles and their compari son. Marheineke further emphasized the peace of history and the impartial objective treatment of the spirit and the essentials in each confession. The most valuable works along this line of thought are the Protestant Lehrbuch der Symbolik of G. F. Oehler, issued by J. Delitzsch (Ttibingen, 1876; 2d ed., T. Hermann, Stuttgart, 1891), and Handbuch der Symbolik by Hermann Schmidt (Berlin, 1890); and the Roman Catholic Symbolik (Mainz, 1834) of J. A. M6hler. Progressive historical investigation must reveal that the symbols can not serve as adequate sources for the comparison of the confessional a. gonfes- churches. Symbolics can form only sionskunde. a department of the Konfessionskunde (the summary of all material knowl edge pertaining to the confessional churches). By lectures and literary productions it may occupy its independent position, and thus fulfil its former function of introduction to the symbols, and treat a constantly considerable part of the sources for the Konfessionskunde. It is undisputed that the symbols are specially adapted to afford an under standing of the Reformation and set forth sharply what should be the inner norm of an Evangelical church; but to determine at the present time what the churches are is another important problem.
It is commonly understood that the liviag churches can not be adequately judged historically, either merely by their " authoritative statements " or by the documents according to which they were originally distinguished. Hence it is incumbent upon Konfessionskunde to bring into view not only doctrines but also the cultus, constitution, morals, spirituality, and the like, of the churches. The writer of this article has therefore sought to satisfy this altered consideration by substituting the title " Comparative knowledge of confessions " (Ver gleichende Konfessionskunde; see bibliography).
The Guardian, London, Nov. 10, 1909, gives the following revised translation of the Athanasian Creed (q.v.), made at the request of the archbishop of Canterbury, pursuant to the twenty-ninth resolution of the Lambeth Conference of 1908, by a committee of seven, viz.: Bishop Christopher Wordsworth of Salisbury; Dean Alexander Francis Kirkpatrick of Ely; Vice-chancellor Arthur James Mason of Cambridge; Warden Walter Lock of Keble College, Oxford; Regius Professor of Divinity Henry Barclay Swete, Cambridge; Regius Professor of Ecclesiastical History Edward William Watson, Oxford; and Cuthbert Hamilton Turner, Magdalen College, Oxford.
1. WHosomvzn would be saved (1): before all things it is needful that he hold fast the Catholic Faith.
2. Which Faith except a man have kept whole and undefiled (2): without doubt he will perish eternally.
3. Now the Catholic Faith is this: that we worship the one God as a Trinity, and the Trinity as an Unity.
4. Neither confusing the Persons: nor dividing the Substance.
5. For there is a Person of the Father, another of the Son: another of the Holy Ghost;
6. But the Godhead of the Father, the Son, and of the Holy Ghost is one: their glory equal, their majesty coeternal.
7. Such as the Father is, such is the Son: and such is the Holy Ghost;
8. The Father uncreated, the Son uncreated: the Holy Ghost uncreated;
9. The Father infinite, the Son infinite: the Holy Ghost infinite;
10. The Father eternal, the Son eternal: the Holy Ghost eternal;
11. And yet they are not three eternals: but one eternal;12. As also they are not three uncreated, nor three infinites: but one infinite, and one uncreated.
13. So likewise, the Father is almighty, the Son almighty; the Holy Ghost almighty;
14. And yet they are not three almighties: but one almighty.
15. So the Father is God, the Son God, the Holy Ghost God;
16. And yet they are not three Gods, but one God.17. So the Father is Lord, the Son Lord: the Holy Ghost Lord;
18. And yet they are not three Lords: but one Lord.19. For like as we are compelled by the Christian verity (3): to confess each of the Persons by himself (4) to be both God and Lord;
20. So are we forbidden by the Catholic religion: to speak of three Gods or three Lords.
21. The Father is of none: not made, nor created, nor begotten.
22. The Son is of the Father alone: not made, nor created, but begotten.
23. The Holy Ghost is of the Father and the Son: not made, nor created, nor begotten, but proceeding.
24. There is therefore one Father, not three Fathers; one Son, not three Sons: one Holy Ghost, not three Holy Ghosts.
25. And in this Trinity none is before or after: none is greater or less;
