The Athanasian Creed

Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith. Which Faith except everyone does keep whole and undefiled, without doubt he shall perish everlastingly. And the Catholic Faith is this: That we worship one God in Trinity, and Trinity in Unity, neither confounding the Persons, nor dividing the Substance.

For there is one Person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one, the glory equal, the majesty co-eternal.

Such as the Father is, such is the Son, and such is the Holy Ghost. The Father uncreated, the Son uncreated, and the Holy Ghost uncreated. The Father incomprehensible, the Son incomprehensible,and the Holy Ghost incomprehensible.

The Father eternal, the Son eternal, and the Holy Ghost eternal. And yet they are not three eternals, but one Eternal.

As also there are not three incomprehensibles, nor three uncreated, but one Uncreated, and one Incomprehensible. So likewise the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty. And yet they are not three almighties, but one Almighty.

So the Father is God, the Son is God, and the Holy Ghost is God. And yet they are not three gods, but one God.

So likewise the Father is Lord, the Son Lord, and the Holy Ghost Lord. And yet not three lords, but one Lord.

For like as we are compelled by the Christian verity to acknowledge each Person by Himself to be both God and Lord, so are we forbidden by the catholic religion to say that there are three gods or three lords.

The Father is made of none, neither created, nor begotten. The Son is of the Father alone, not made, nor created, but begotten. The Holy Ghost is of the Father, neither made, nor created, nor begotten, but proceeding.

So there is one Father, not three fathers; one Son, not three sons; one Holy Ghost, not three holy ghosts.

And in this Trinity none is before or after another; none is greater or less than another; but all three Persons are co-eternal together and co-equal. So that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped.

He therefore that will be saved must think thus of the Trinity.

Furthermore, it is necessary to everlasting salvation that he also believe rightly the Incarnation of our Lord Jesus Christ. For the right Faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and man; God, of the substance of the Father, begotten before the worlds; and man, of the substance of his mother, born in the world; perfect God and perfect man, of a rational soul and human flesh subsisting. Equal to the Father, as touching his godhead; and inferior to the Father, as touching His manhood; who although He is God and man, yet he is not two, but one Christ; one, not by conversion of the godhead into flesh, but by taking of the manhood into God; one altogether, not by confusion of substance, but by unity of person. For as the rational soul and flesh is one man, so God and man is one Christ; who suffered for our salvation, descended into hell, rose again the third day from the dead. He ascended into heaven, He sits on the right hand of the Father, God Almighty, from whence He shall come to judge the quick and the dead. At His coming all men will rise again with their bodies and shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil into everlasting fire.

This is the Catholic Faith, which except a man believe faithfully, he cannot be saved.

Why we stand

Over the Easter season, our tradition calls for the congregation to stand during the Eucharistic prayer. A few of our parishioners had asked the question “why?” Let me try to answer:

We are not to be gloomy in Church; yet we are to be reverent. Our manner in Church and our attitude should reflect our respect and love for almighty God! Very briefly, the origin of this custom dates from the earliest centuries of the Church, and is believed to have existed in apostolic times. St Justin, who was martyred in the second century, commented about this custom: “When we kneel, we signify thereby that we have fallen to earth by our sins, and, therefore, during Easter / Paschal time, we stand in order to show that by the Resurrection of Christ and by penance we have risen from our unfortunate fall, and that being awakened from the death of the soul we must persevere in good resolutions.” Therefore by standing during Eastertide, we conform to the practice of the Fathers of the Church as early as the second century. At the beginning of the fourth century this practice became a general law for the whole Church. The first Ecumenical Council (Nicea 325) although it was primarily a dogmatic council, did, nevertheless, pass legislation on this matter. The 12th Canon of the Council (which is the only Canon relating to worship) mandates that on every Sunday between Easter and Pentecost, worship and prayer shall be performed standing!

Remember, also, that the rubrical postures for the congregation during a Eucharistic procession are as they are during the Easter morning procession (such as they shall be for every Eucharistic Procession). The congregation stands in reverence of the presence of Christ in the Blessed Sacrament, and genuflects as the Presence passes close to the participant.

Standing has, and always will be, the most reverential posture for the believer.

A caveat shall always be, however, that God certainly understands if the worshipper is physically unable to comply with the rubrical directive. A heart that stands in reverence is truly what God desires.