# On Faith and the Creed - Author: [Augustine of Hippo](https://sophiascriptura.com/fathers/authors/augustine-of-hippo/) - Latin title: *De fide et symbolo* - Date: 393 (approximate) - Source: Joseph Zycha, ed., Sancti Aureli Augustini opera, sect. V, pars 3, CSEL 41 (Vienna: Tempsky; Leipzig: Freytag, 1900) (Latin text: Joseph Zycha, De fide et symbolo (CSEL 41, 1900), digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Work page: https://sophiascriptura.com/fathers/augustine-fide-symbolo/ - Passages: 25 ## On Faith and the Creed 1 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-1 - Source: CSEL 41:3–4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that the brief Creed memorized by new Christians needs a fuller treatment to protect it against heretics. ### Latin text Quoniam scriptum est et apostolicae disciplinae robustissima auctoritate firmatum, quia iustus ex fide uiuit, eaque fides officium a nobis exigit et cordis et linguae — ait enim apostolus: corde creditur ad iustitiam, ore autem confessio fit ad salutem — oportet nos esse et iustitiae memores et salutis, quandoquidem in sempiterna iustitia regnaturi a praesenti saeculo maligno salui fieri non possumus, nisi et nos ad salutem proximorum nitentes etiam ore profiteamur fidem, quam corde gestamus: quae fides ne fraudulentis calliditatibus haereticorum possit in nobis aliqua ex parte uiolari, pia cautaque uigilantia prouidendum est. est autem catholica fides in symbolo nota fidelibus memoriaeque mandata quanta res passa est breuitate sermonis: ut incipientibus atque lactantibus eis, qui in Christo renati sunt, nondum scripturarum diuinarum diligentissima et spiritali tractatione atque cognitione roboratis paucis uerbis credendum constitueretur, quod multis uerbis exponendum esset proficientibus et ad diuinam doctrinam certa humilitatis atque caritatis firmitate surgentibus. sub ipsis ergo uerbis paucis in symbolo constitutis plerique haeretici uenena sua occultare conati sunt: quibus restitit et resistit diuina misericordia per spiritales uiros, qui catholicam fidem non tantum in illis uerbis accipere et credere, sed etiam domino reuelante intellegere atque cognoscere meruerunt. scriptum est enim: nisi credideritis, non intellegetis. sed tractatio fidei ad muniendum symbolum ualet: non ut ipsa pro symbolo gratiam dei consequentibus memoriae mandanda et reddenda tradatur, sed ut illa, quae in symbolo retinentur, contra haereticorum insidias auctoritate catholica et munitiore defensione custodiat. ### English translation (Claude) Since it is written, and confirmed by the most powerful authority of apostolic teaching, that “the righteous lives by faith,” and since this faith requires of us the service of both heart and tongue—for the apostle says, “With the heart one believes unto righteousness, and with the mouth confession is made unto salvation”—we must be mindful of both righteousness and salvation. For we who are to reign in everlasting righteousness cannot be saved from the present evil age unless we too, striving for the salvation of our neighbours, profess with the mouth also the faith that we carry in the heart. And we must take care, with devout and cautious watchfulness, that this faith is not violated in us in any part by the deceitful cunning of heretics. Now the catholic faith is made known to the faithful in the Creed and committed to memory in as brief a form as so great a matter allowed, so that for beginners and those still at the breast, who have been reborn in Christ and are not yet strengthened by the most careful and spiritual study and knowledge of the divine Scriptures, what they must believe might be set down in a few words—words that would need many words of explanation for those who are making progress and rising toward divine teaching on the sure foundation of humility and love. Under these very few words set down in the Creed, then, many heretics have tried to hide their poisons. Divine mercy has resisted them, and resists them still, through spiritual men who have been found worthy not only to receive and believe the catholic faith in those words but also, by the Lord's revelation, to understand and know it. For it is written: “Unless you believe, you will not understand.” But a treatment of the faith serves to protect the Creed: not that it should itself be handed over, in place of the Creed, to those who are receiving the grace of God, to be memorized and recited, but that it should guard what the Creed contains, with catholic authority and a stronger defence, against the snares of heretics. ### Scripture references - Rom 1:17: quotation, high confidence - Hab 2:4: quotation, medium confidence - Rom 10:10: quotation, high confidence - Gal 1:4: allusion, medium confidence - Isa 7:9: quotation, high confidence ### Translation notes - Hab 2:4 as cited in Rom 1:17; Rom 10:10; Isa 7:9 in its Greek (LXX) and Old Latin form (“Unless you believe, you will not understand”). The treatise is Augustine's address on the Creed to a council of bishops at Hippo (393), given while he was a presbyter. ### Citation (SBL) Augustine, Fid. symb. 1 (CSEL 41:3–4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-1). ## On Faith and the Creed 2 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-2 - Source: CSEL 41:4–6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against those who posit an uncreated matter, Augustine argues that the almighty God made all things, even formless matter, out of nothing. ### Latin text Conati sunt enim quidam persuadere deum patrem non esse omnipotentem; non quia hoc dicere ausi sunt, sed in suis traditionibus hoc sentire et credere conuincuntur. cum enim dicunt esse naturam, quam deus omnipotens non creauerit, de qua tamen istum mundum fabricauerit, quem pulchre ordinatum esse concedunt, ita omnipotentem deum negant, ut non eum credant mundum potuisse facere, nisi ad eum fabricandum alia natura, quae iam fuerat et quam ipse non fecerat, uteretur; carnali scilicet consuetudine uidendi fabros et domorum structores et quoslibet opifices, qui, nisi adiuuentur parata materia, ad effectum suae artis peruenire non possunt, ita intellegunt fabricatorem mundi non esse omnipotentem, si mundum fabricare non posset, nisi eum aliqua non ab illo fabricata natura tamquam materies adiuuaret. ac si omnipotentem deum fabricatorem mundi esse concedunt, fateantur necesse est ex nihilo eum fecisse quae fecit. non enim aliquid esse potest, cuius creator non esset, cum esset omnipotens, quia etsi aliquid fecit ex aliquo, sicut hominem de limo, non utique fecit ex eo, quod ipse non fecerat, quia terram, unde limus est, ex nihilo fecerat. et si ipsum caelum et terram, id est mundum et omnia, quae in eo sunt, ex aliqua materia fecerat, sicut scriptum est: qui fecisti mundum ex materia inuisa, uel etiam informi, sicut nonnulla exemplaria tenent, nullo modo credendum est illam ipsam materiam, de qua factus est mundus, quamuis informem, quamuis inuisam, quocumque modo esset, per se ipsam esse potuisse tamquam coaeternam et coaeuam deo; sed quemlibet modum suum, quem habebat, ut quoquo modo esset et distinctarum rerum formas posset accipere, non habebat nisi ab omnipotente deo, cuius beneficio est res non solum quaecumque formata, sed etiam quaecumque formabilis. inter formatum autem et formabile hoc interest, quod formatum iam accepit formam, formabile autem potest accipere. sed qui praestat rebus formam, ipse praestat etiam posse formari, quoniam de illo et in illo est omnium speciosissima species incommutabilis, et ideo ipse unus est, qui cuilibet rei non solum, ut pulchra sit, sed etiam ut pulchra esse possit adtribuit. quapropter rectissime creditur omnia deum fecisse de nihilo: quia etiam si de aliqua materia factus est mundus, eadem ipsa materia de nihilo facta est, ut ordinatissimo dei munere prima capacitas formarum fieret, ac deinde formarentur quaecumque formata sunt. hoc autem diximus, ne quis existimet contrarias sibi esse diuinarum scripturarum sententias, quoniam et omnia deum de nihilo fecisse scriptum est et mundum esse factum de informi materia. ### English translation (Claude) For some have tried to persuade people that God the Father is not almighty—not that they dared to say this, but in their traditions they are shown to think and believe it. For when they say that there is a nature that almighty God did not create, out of which he nonetheless fashioned this world (which they grant is beautifully ordered), they deny that God is almighty to this extent: they do not believe that he could have made the world unless, to fashion it, he had used another nature, which already existed and which he had not made himself. That is, from the fleshly habit of seeing smiths and house-builders and any craftsmen, who cannot bring their art to completion unless helped by material already at hand, they conclude that the maker of the world is not almighty, if he could not fashion the world unless some nature not fashioned by him helped him as its material. But if they grant that almighty God is the maker of the world, they must confess that he made what he made out of nothing. For nothing can exist of which he, being almighty, was not the creator. Even if he made something out of something, as he made man from clay, he certainly did not make it out of something he had not made himself, for he had made the earth, from which the clay comes, out of nothing. And if he made heaven and earth themselves, that is, the world and everything in it, out of some material—as it is written, “You who made the world out of unseen material,” or also “formless,” as some copies have it—we must in no way believe that this very material from which the world was made, however formless, however unseen, in whatever way it existed, could have existed of itself, as though co-eternal and coeval with God. Rather, whatever mode it had, so that it existed in some way and could receive the forms of distinct things, it had from none but almighty God, by whose kindness a thing exists, not only whatever is formed but also whatever can be formed. Between the formed and the formable there is this difference: the formed has already received form, while the formable can receive it. But he who gives form to things also gives them the capacity to be formed, since from him and in him is the most beautiful, unchangeable beauty of all; and therefore he alone is the one who grants to anything not only that it be beautiful but also that it be able to be beautiful. For this reason it is most rightly believed that God made all things out of nothing: because even if the world was made out of some material, that very material was made out of nothing, so that by God's most orderly gift there should first be a capacity for forms, and then whatever has been formed should be formed. We have said this so that no one may think that the statements of the divine Scriptures contradict each other, since it is written both that God made all things out of nothing and that the world was made out of formless material. ### Scripture references - Gen 2:7: allusion, high confidence - Gen 1:1: allusion, medium confidence ### Extrabiblical texts - Wis 11:17 (Wisdom of Solomon): quotation, high confidence - 2 Macc 7:28 (2 Maccabees): allusion, medium confidence ### Translation notes - The opponents are not named; the view described is that of the Manichaeans. “You who made the world out of unseen (or formless) material” is Wis 11:17 (Vulgate 11:18); “out of nothing” recalls 2 Macc 7:28. Man from clay: Gen 2:7. ### Citation (SBL) Augustine, Fid. symb. 2 (CSEL 41:4–6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-2). ## On Faith and the Creed 3 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-3 - Source: CSEL 41:6–7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son is the Word through whom the Father created all things and through whom the hidden Father is made known. ### Latin text Credentes itaque in deum patrem omnipotentem nullam creaturam esse, quae ab omnipotente non creata sit, existimare debemus. et quia omnia per uerbum creauit, quod uerbum et ueritas dicitur et uirtus et sapientia dei multisque aliis insinuatur uocabulis qui nostrae fidei Iesus Christus dominus commendatur, liberator scilicet noster et rector filius dei — non enim uerbum illud, per quod sunt omnia condita, generare potuit nisi ille, qui per ipsum condidit omnia - credimus etiam in Iesum Christum filium dei patris unigenitum, id est unicum, dominum nostrum. quod tamen uerbum non sicut uerba nostra debemus accipere, quae uoce atque ore prolata uerberato aere transeunt nec diutius manent quam sonant; manet enim illud uerbum incommutabiliter. nam de ipso dictum est, cum de sapientia diceretur: in se ipsa manens innouat omnia. uerbum enim patris ideo dictum est, quia per ipsum innotescit pater. sicut enim uerbis nostris id agimus, cum uerum loquimur, ut noster animus innotescat audienti et quidquid secretum in corde gerimus per signa huius modi ad cognitionem alterius proferatur: sic illa sapientia, quam deus pater genuit, quoniam per ipsam innotescit dignis animis secretissimus pater, uerbum eius conuenientissime nominatur. ### English translation (Claude) Believing, therefore, in God the Father almighty, we ought to hold that there is no creature that was not created by the Almighty. And since he created all things through the Word—the Word who is called also the Truth and the Power and the Wisdom of God, and is presented under many other names by which Jesus Christ the Lord is commended to our faith, namely our deliverer and ruler, the Son of God (for none could beget that Word through whom all things were founded except he who founded all things through him)—we believe also in Jesus Christ, the only-begotten, that is, the only Son of God the Father, our Lord. Yet we must not understand this Word as we understand our words, which are uttered by voice and mouth, pass away once the air has been struck, and last no longer than they sound. For that Word abides unchangeably: it was said of him, when Wisdom was spoken of, “Remaining in herself she renews all things.” He is called the Word of the Father because through him the Father is made known. For just as with our words, when we speak the truth, we bring it about that our mind becomes known to the hearer, and whatever we carry secretly in the heart is brought by signs of this kind to another's knowledge, so that Wisdom whom God the Father begot is most fittingly named his Word, because through her the most hidden Father is made known to worthy minds. ### Scripture references - John 1:3: allusion, high confidence - John 14:6: allusion, medium confidence - 1 Cor 1:24: allusion, high confidence ### Extrabiblical texts - Wis 7:27 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The digital text reads “qui nostrae fidei”, probably for “quibus”; translated by sense. Wis 7:27 (“Remaining in herself she renews all things”); the Word through whom all was made, John 1:3; Christ the Power and Wisdom of God, 1 Cor 1:24; the Truth, John 14:6. ### Citation (SBL) Augustine, Fid. symb. 3 (CSEL 41:6–7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-3). ## On Faith and the Creed 4 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-4 - Source: CSEL 41:7–8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unlike our words, which we make, God begot his Word from himself, the perfect expression of what he is. ### Latin text Inter animum autem nostrum et uerba nostra, quibus eundem animum ostendere conamur, plurimum distat. nos quippe non gignimus sonantia uerba, sed facimus: quibus faciendis materia subiacet corpus. plurimum autem interest inter animum et corpus. deus uero, cum uerbum genuit, id quod est ipse genuit, neque de nihilo neque de aliqua iam facta conditaque materia, sed de se ipso id quod est ipse. hoc enim et nos conamur, cum loquimur, si diligenter consideremus nostrae uoluntatis adpetitum, non cum mentimur, sed cum uerum loquimur. quid enim aliud molimur, nisi animum ipsum nostrum, si fieri potest, cognoscendum et perspiciendum animo auditoris inferre? ut in nobis quidem ipsi maneamus nec recedamus a nobis et tamen tale indicium, quo fiat in altero nostra notitia, proferamus, ut, quantum facultas conceditur, quasi alter animus ab animo, per quem se indicet, proferatur. id facimus conantes et uerbis et ipso sono uocis et uultu et gestu corporis, tot scilicet machinamentis id, quod intus est, demonstrare cupientes, quia tale aliquid proferre non possumus; et ideo non potest loquentis animus penitus innotescere. unde etiam mendaciis locus patet. deus autem pater, qui uerissime se indicare animis cognituris et uoluit et potuit, hoc ad se ipsum indicandum genuit, quod est ipse qui genuit: qui uirtus etiam eius et sapientia dicitur, quia per ipsum operatus est et disposuit omnia. de quo propterea dicitur: adtingit a fine usque ad finem fortiter, et disponit omnia suauiter. ### English translation (Claude) But there is a very great distance between our mind and the words by which we try to show that mind. We do not beget sounding words; we make them, and the material for making them is the body. And there is a very great difference between mind and body. But God, when he begot the Word, begot what he himself is, neither out of nothing nor out of any material already made and founded, but out of himself, what he himself is. We too attempt this when we speak, if we consider carefully the aim of our will—not when we lie, but when we speak the truth. For what else are we striving to do but to bring our very mind, if it were possible, into the hearer's mind, to be known and seen through? We would remain in ourselves and not depart from ourselves, and yet bring forth such a sign as would make us known in another, so that, as far as the power is granted, a kind of second mind might be brought forth from the mind, through which it might show itself. This is what we attempt, with words and the very sound of the voice and the face and the gestures of the body, desiring by so many devices to show what is within; for we cannot bring forth anything of that kind, and therefore the speaker's mind cannot become fully known. That is why there is room for lies. But God the Father, who both willed and was able to show himself most truly to minds that were to know him, begot, in order to show himself, that which he himself is who begot; and he is also called his Power and Wisdom, because through him he has worked and ordered all things. That is why it is said of him, “She reaches mightily from end to end and orders all things sweetly.” ### Scripture references - 1 Cor 1:24: allusion, high confidence ### Extrabiblical texts - Wis 8:1 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Wis 8:1; Power and Wisdom, 1 Cor 1:24. ### Citation (SBL) Augustine, Fid. symb. 4 (CSEL 41:7–8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-4). ## On Faith and the Creed 5 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-5 - Source: CSEL 41:8–9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son is neither made, nor begotten in time, nor inferior to the Father; both those who identify him with the Father and those who call him a creature are excluded. ### Latin text Quamobrem unigenitus filius dei neque factus est a patre, quia, sicut dicit euangelista, omnia per ipsum facta sunt, neque ex tempore genitus, quoniam sempiterne deus sapiens sempiternam secum habet sapientiam suam; neque inpar est patri, id est in aliquo minor, quia et apostolus dicit: qui cum in forma dei esset constitutus, non rapinam arbitratus est esse aequalis deo. hac igitur fide catholica et illi excluduntur, qui eundem dicunt filium esse, qui pater est, quia et hoc uerbum apud deum esse non posset nisi apud patrem deum et nulli est aequalis qui solus est; excluduntur etiam illi, qui creaturam dicunt esse filium, quamuis non talem, quales sunt ceterae creaturae. quantamcumque enim creaturam dicant, si creatura est, condita et facta est; nam idem est condere, quod creare. quamquam in latinae linguae consuetudine dicatur aliquando creare pro eo, quod est gignere; sed graeca discernit. hoc enim dicimus creaturam, quod illi κτίσμα uel κτίσιν uocant; et cum sine ambiguitate loqui uolumus, non dicimus creare, sed condere. ergo si creatura est filius, quamlibet magna sit, facta est. nos autem in eum credimus, per quem facta sunt omnia, non in eum, per quem facta sunt cetera; neque enim aliter hic possumus accipere omnia, nisi quaecumque sunt facta. ### English translation (Claude) Therefore the only-begotten Son of God was not made by the Father, for, as the evangelist says, “All things were made through him”; nor was he begotten in time, since God, being eternally wise, has his Wisdom eternally with him; nor is he unequal to the Father, that is, in any respect less, for the apostle too says, “Who, being in the form of God, did not consider it robbery to be equal with God.” By this catholic faith, then, those are excluded who say that the Son is the same as the Father; for this Word could not be “with God” unless with God the Father, and one who is alone is equal to no one. Excluded also are those who say that the Son is a creature, though not such a creature as the other creatures are. For however great a creature they call him, if he is a creature, he was founded and made; for to found is the same as to create. It is true that in the usage of the Latin language “create” is sometimes said for “beget”; but Greek distinguishes them. For what we call a creature they call ktisma or ktisis; and when we want to speak without ambiguity, we do not say “create” but “found.” So if the Son is a creature, however great, he was made. But we believe in him through whom all things were made, not in him through whom the rest were made; for we cannot understand “all things” here as anything other than whatever has been made. ### Scripture references - John 1:3: quotation, high confidence - Phil 2:6: quotation, high confidence - John 1:1: allusion, high confidence ### Translation notes - John 1:3; Phil 2:6; “with God”, John 1:1. The two excluded groups are not named; they correspond to the Sabellians and the Arians. The Greek words (garbled in the digital text) are κτίσμα and κτίσις. ### Citation (SBL) Augustine, Fid. symb. 5 (CSEL 41:8–9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-5). ## On Faith and the Creed 6 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-6 - Source: CSEL 41:9–11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine reads “The Lord created me” of Christ's humanity, the humble way back to God, and distinguishes the only-begotten Son by nature from sons by adoption. ### Latin text Sed quoniam uerbum caro factum est et habitauit in nobis, eadem sapientia, quae de deo genita est, dignata est etiam in hominibus creari. quo pertinet illud: dominus creauit me in principio uiarum suarum; uiarum enim eius principium caput est ecclesiae, quod est Christus hominem indutus, per quem uiuendi exemplum nobis daretur, hoc est uia certa, qua perueniremus ad deum. non enim redire potuimus nisi humilitate, qui superbia lapsi sumus, sicut dictum est primae nostrae creaturae: gustate, et eritis tamquam dii. huius igitur humilitatis exemplum, id est uiae, qua redeundum fuit, ipse reparator noster in se ipso demonstrare dignatus est, qui non rapinam arbitratus est esse aequalis deo, sed semet ipsum euacuauit, formam serui accipiens, ut crearetur homo principio uiarum eius, uerbum, per quod facta sunt omnia. quapropter secundum id, quod unigenitus est, non habet fratres, secundum id autem, quod primogenitus est, fratres uocare dignatus est omnes, qui post eius et per eius primatum in dei gratiam renascuntur per adoptionem filiorum, sicut apostolica disciplina commendat. naturalis ergo filius de ipsa patris substantia unicus natus est, id existens, quod pater est, deus de deo, lumen de lumine; nos autem non lumen naturaliter sumus, sed ab illo lumine inluminamur, ut sapientia lucere possimus; erat enim, inquit, lumen uerum, quod inluminat omnem hominem uenientem in hunc mundum. addimus itaque fidei rerum aeternarum etiam temporalem dispensationem domini nostri, quam gerere et ministrare nobis pro nostra salute dignatus est. nam secundum id, quod unigenitus est dei filius, non potest dici: fuit et erit, sed tantum: est, quia et quod fuit, iam non est, et quod erit, nondum est. ille ergo est incommutabilis sine condicione temporum et uarietate. nec aliunde arbitror manare illud, quod famulo suo Moysi tale nomen suum insinuauit. nam cum ab eo quaereret, si se populus, ad quem mittebatur, contemneret, a quo se diceret esse missum, responsum dicentis accepit: ego sum, qui sum. deinde subiunxit: haec dices filiis Israhel: qui est, misit me ad uos. ### English translation (Claude) But since “the Word became flesh and dwelt among us,” the same Wisdom that was begotten of God deigned also to be created among human beings. To this belongs the saying, “The Lord created me in the beginning of his ways”; for the beginning of his ways is the head of the church, which is Christ clothed with humanity, through whom an example of living was to be given us, that is, a sure way by which we might come to God. For we who fell by pride could return only by humility, as was said to our first creation: “Taste, and you will be like gods.” Of this humility, then, that is, of the way by which we had to return, our Restorer himself deigned to give an example in his own person, he “who did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant,” so that he, the Word through whom all things were made, was created man in the beginning of his ways. Therefore, as the Only-begotten, he has no brothers; but as the Firstborn he has deigned to call brothers all who, after him and through his primacy, are reborn into the grace of God by adoption as sons, as apostolic teaching commends. The natural Son, then, was born the only one from the very substance of the Father, being what the Father is, God from God, Light from Light; but we are not light by nature, but are enlightened by that Light so that we may shine with wisdom. For “there was,” it says, “the true Light, which enlightens every man coming into this world.” To faith in eternal things, therefore, we add the temporal dispensation of our Lord, which he deigned to carry out and administer for us for our salvation. For as the only-begotten Son of God, it cannot be said of him, “He was and will be,” but only “He is”; for what was is no longer, and what will be is not yet. He, then, is unchangeable, free from the condition and variation of times. And I think it is from nothing else that there flows the name that he made known to his servant Moses. For when Moses asked by whom he should say he had been sent, if the people to whom he was being sent despised him, he received the answer: “I am who am.” Then he added: “Thus you shall say to the children of Israel: He who is has sent me to you.” ### Scripture references - John 1:14: quotation, high confidence - Prov 8:22: quotation, high confidence - Col 1:18: allusion, medium confidence - Gen 3:5: quotation, high confidence - Phil 2:6: quotation, high confidence - Phil 2:7: quotation, high confidence - Rom 8:29: allusion, high confidence - Gal 4:5: allusion, medium confidence - John 1:9: quotation, high confidence - Exod 3:14: quotation, high confidence ### Translation notes - John 1:14; Prov 8:22 (read of the incarnation, against the Arian use of the verse); Gen 3:5; Phil 2:6–7; Rom 8:29; adoption, Rom 8:15, Gal 4:5; John 1:9; Exod 3:14. “God from God, Light from Light” echoes the Nicene Creed. ### Citation (SBL) Augustine, Fid. symb. 6 (CSEL 41:9–11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-6). ## On Faith and the Creed 7 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-7 - Source: CSEL 41:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Because God alone truly is, nothing can be contrary to him except non-being. ### Latin text Ex quo iam spiritalibus animis patere confido nullam naturam deo esse posse contrariam. si enim ille est et de solo deo proprie dici potest hoc uerbum — quod enim uere est, incommutabiliter manet, quoniam quod mutatur, fuit aliquid, quod iam non est, et erit, quod nondum est — nihil habet deus contrarium. si enim quaereretur a nobis, quid sit albo contrarium, responderemus nigrum; si quaereretur, quid sit calido contrarium, responderemus frigidum; si quaereretur, quid sit ueloci contrarium, responderemus tardum, et quaecumque similia. cum autem quaeritur, quid sit contrarium ei quod est, recte respondetur: quod non est. ### English translation (Claude) From this, I trust, it is now plain to spiritual minds that no nature can be contrary to God. For if he is, and this word can properly be said of God alone—for what truly is abides unchangeably, since what changes was something that it no longer is, and will be what it is not yet—then God has nothing contrary to him. For if we were asked what is contrary to white, we would answer black; if we were asked what is contrary to hot, we would answer cold; if we were asked what is contrary to swift, we would answer slow, and so with all such things. But when it is asked what is contrary to that which is, the right answer is: that which is not. ### Scripture references - Exod 3:14: allusion, medium confidence ### Translation notes - Aimed, without naming them, at the Manichaean doctrine of an evil nature opposed to God. ### Citation (SBL) Augustine, Fid. symb. 7 (CSEL 41:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-7). ## On Faith and the Creed 8 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-8 - Source: CSEL 41:11–12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, born of the Virgin through the Spirit, took up the whole human being, body, soul, and rational spirit, because what he did not take up would not be saved. ### Latin text Sed per temporalem, ut dixi, dispensationem quoniam ad nostram salutem et reparationem operante dei benignitate ab illa incommutabili dei sapientia natura mutabilis nostra suscepta est, temporalium rerum salubriter pro nobis gestarum adiungimus fidem, credentes in eum dei filium, qui natus est per spiritum sanctum ex uirgine Maria. dono enim dei, hoc est sancto spiritu concessa nobis est tanta humilitas tanti dei, ut totum hominem suscipere dignaretur in utero uirginis, maternum corpus integrum inhabitans, integrum deserens. cui temporali dispensationi multis modis insidiantur haeretici. sed quisquis tenuerit catholicam fidem, ut totum hominem credat a uerbo dei esse susceptum, id est corpus, animam, spiritum, satis contra illos munitus est. quippe cum ista susceptio pro salute nostra gesta sit, cauendum est, ne, cum crediderit aliquid nostrum non pertinere ad istam susceptionem, non pertineat ad salutem. et cum homo excepta forma membrorum, quae diuersis generibus animantium diuersa tributa est, non distet a pecore nisi rationali spiritu, quae mens etiam nominatur, quomodo sana est fides, qua creditur, quod id nostrum susceperit dei sapientia, quod habemus commune cum pecore, illud autem non susceperit, quod inlustratur luce sapientiae et quod hominis proprium est? ### English translation (Claude) But since, as I said, through the temporal dispensation, for our salvation and restoration, by the working of God's goodness, our changeable nature was taken up by that unchangeable Wisdom of God, we add faith in the temporal things done for us for our salvation, believing in that Son of God who was born through the Holy Spirit of the Virgin Mary. For by the gift of God, that is, by the Holy Spirit, there was granted to us such great humility of so great a God that he deigned to take up the whole man in the Virgin's womb, dwelling in his mother's body while it remained intact, and leaving it intact. Many are the ways in which heretics lay snares for this temporal dispensation. But whoever holds the catholic faith, believing that the whole man was taken up by the Word of God, that is, body, soul, and spirit, is well enough protected against them. Since this taking up was done for our salvation, we must beware lest, if someone believes that some part of us does not belong to this taking up, it should not belong to salvation either. And since man, apart from the shape of his limbs (which is given in different forms to different kinds of living creatures), differs from the beast only by the rational spirit, which is also called the mind, how can that faith be sound which believes that the Wisdom of God took up that part of us which we have in common with the beast, but did not take up that which is enlightened by the light of wisdom and is proper to man? ### Scripture references - Luke 1:35: allusion, medium confidence - 1 Thess 5:23: allusion, low confidence ### Translation notes - “Dwelling in his mother's body intact, leaving it intact” (integrum inhabitans, integrum deserens) states Mary's virginity in giving birth. The denial of a human mind in Christ is the Apollinarian view, not named here. Body, soul, and spirit: 1 Thess 5:23. ### Citation (SBL) Augustine, Fid. symb. 8 (CSEL 41:11–12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-8). ## On Faith and the Creed 9 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-9 - Source: CSEL 41:12–13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against those who deny that Christ had a human mother, Augustine explains Jesus' words at Cana and his question “Who is my mother?” ### Latin text Detestandi autem etiam illi sunt, qui dominum nostrum Iesum Christum matrem Mariam in terris negant habuisse, cum illa dispensatio utrumque sexum, et masculinum et femininum, honorauerit et ad curam dei pertinere monstrauerit non solum quem suscepit, sed illum etiam, per quem suscepit, uirum gerendo, nascendo de femina. nec nos ad negandam Christi matrem cogit, quod ab eo dictum est: quid mihi et tibi est, mulier? nondum uenit hora mea, sed admonet potius, ut intellegamus secundum deum non eum habuisse matrem, cuius maiestatis personam parabat ostendere aquam in uinum uertendo. quod autem crucifixus est, secundum hominem crucifixus est; et illa erat hora, quae nondum uenerat, quando dictum est: mihi et tibi quid est? nondum uenit hora mea, id est, qua te cognoscam. tunc enim ut homo crucifixus cognouit hominem matrem et dilectissimo discipulo humanissime commendauit. nec illud nos moueat, quod, cum ei nuntiaretur mater eius et fratres, respondit: quae mihi mater aut qui fratres et cetera? sed potius doceat ministerium nostrum, quo uerbum dei fratribus ministramus, parentes cum inpediunt, non eos debere cognosci. nam si propterea quisque putauerit non eum habuisse matrem in terris, quia dixit: quae mihi mater? cogatur necesse est et apostolus negare habuisse patres in terris, quoniam praecepit eis dicens: nolite nobis patrem dicere in terris; unus est enim pater uester, qui in caelis est. ### English translation (Claude) Those too are to be abhorred who deny that our Lord Jesus Christ had Mary as his mother on earth, although that dispensation honoured both sexes, male and female, and showed that not only the sex he took up but also the sex through which he took it up belongs to God's care: he bore a man, and was born of a woman. Nor are we forced to deny Christ's mother by his saying, “What have I to do with you, woman? My hour has not yet come.” Rather, it warns us to understand that according to his divinity he had no mother, the person of whose majesty he was preparing to show by turning water into wine. But his being crucified was according to his humanity; and that was the hour which had not yet come when it was said, “What have I to do with you? My hour has not yet come,” that is, the hour when I will acknowledge you. For then, being crucified as man, he acknowledged his human mother and most humanely commended her to the disciple he loved most. Nor should we be troubled that when his mother and brothers were announced to him, he answered, “Who is my mother, or who are my brothers?” and so on. Rather, let it teach our ministry, in which we minister the word of God to our brothers, that when parents hinder it they ought not to be acknowledged. For if anyone thinks he had no mother on earth because he said, “Who is my mother?” he must necessarily deny also that the apostles had fathers on earth, since he commanded them, saying, “Call no one your father on earth; for you have one Father, who is in heaven.” ### Scripture references - John 2:4: quotation, high confidence - John 19:26: allusion, high confidence - John 19:27: allusion, high confidence - Matt 12:48: quotation, high confidence - Matt 23:9: quotation, high confidence ### Translation notes - The deniers are not named; the view is Manichaean. John 2:4; John 19:26–27; Matt 12:48; Matt 23:9. The digital text reads “apostolus” (the apostle), evidently for “apostolos” (the apostles), as the sense requires; translated by sense. ### Citation (SBL) Augustine, Fid. symb. 9 (CSEL 41:12–13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-9). ## On Faith and the Creed 10 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-10 - Source: CSEL 41:13–14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Birth from a woman could not defile the Word, just as sunlight is not soiled by the filth it shines on. ### Latin text Nec nobis fidem istam minuat cogitatio muliebrium uiscerum, ut propterea recusanda uideatur talis domini nostri generatio, quod eam sordidi sordidam putant, quia et stultum dei sapientius est hominibus et omnia munda mundis uerissime apostolus dicit. debent igitur intueri, qui hoc putant, solis huius radios, quem certe non tamquam creaturam dei laudant, sed tamquam deum adorant, per cloacarum fetores et quaeque horribilia usquequaque diffundi et in his operari secundum naturam suam nec tamen inde aliqua contaminatione sordescere, cum uisibilis lux uisibilibus sordibus sit natura coniunctior: quanto minus igitur poterat pollui uerbum dei non corporeum neque uisibile de femineo corpore, ubi humanam carnem suscepit cum anima et spiritu, quibus interuenientibus habitat maiestas uerbi ab humani corporis fragilitate secretius! unde manifestum est nullo modo potuisse uerbum dei maculari humano corpore, quo nec ipsa anima humana maculata est. non enim cum regit corpus atque uiuificat, sed cum eius bona mortalia concupiscit, de corpore anima maculatur. quodsi animae maculas illi uitare uellent, haec mendacia potius et sacrilegia formidarent. ### English translation (Claude) Nor should the thought of a woman's womb lessen this faith for us, as though such a birth of our Lord ought to be rejected because the filthy think it filthy. For “the foolishness of God is wiser than men,” and “to the pure all things are pure,” as the apostle most truly says. Let those who think this look at the rays of this sun—which they certainly do not praise as a creature of God but worship as a god: they are spread everywhere through the stench of sewers and all sorts of horrible things, and act in them according to their nature, yet are not soiled by any contamination from them, although visible light is by nature more closely joined to visible filth. How much less, then, could the Word of God, which is neither bodily nor visible, be polluted by a woman's body, where he took up human flesh together with soul and spirit, through whose mediation the majesty of the Word dwells more remotely from the frailty of the human body! Hence it is plain that the Word of God could in no way be stained by a human body, by which not even the human soul is stained. For the soul is stained by the body not when it rules and gives life to the body, but when it desires the body's mortal goods. If those people wanted to avoid stains on the soul, they would rather dread these lies and sacrileges. ### Scripture references - 1 Cor 1:25: quotation, high confidence - Titus 1:15: quotation, high confidence ### Translation notes - 1 Cor 1:25; Titus 1:15. The sun-worshippers are the Manichaeans (not named). ### Citation (SBL) Augustine, Fid. symb. 10 (CSEL 41:13–14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-10). ## On Faith and the Creed 11 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-11 - Source: CSEL 41:14–15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ also died a shameful death; Pilate's name dates it, and the new tomb, like the virgin womb, was used by no one before or after. ### Latin text Sed parua erat pro nobis domini nostri humilitas in nascendo; accessit etiam, ut mori pro mortalibus dignaretur. humiliauit enim se, factus subditus usque ad mortem, mortem autem crucis, ne quisquam nostrum, etiamsi mortem posset non timere, aliquod genus mortis, quod homines ignominiosissimum arbitrantur, horreret. credimus itaque in eum, qui sub Pontio Pilato crucifixus est et sepultus. addendum enim erat iudicis nomen propter temporum cognitionem. sepultura uero illa cum creditur, fit recordatio noui monumenti, quod resurrecturo ad uitae nouitatem praeberet testimonium, sicut nascituro uterus uirginalis. nam sicut in illo monumento nullus alius mortuus sepultus est nec ante nec postea, sic in illo utero nec ante nec postea quidquam mortale conceptum est. ### English translation (Claude) But the humility of our Lord in being born for us was a small thing; there was added that he deigned to die for mortals. For “he humbled himself, becoming subject even to death, even death on a cross,” so that none of us, even if he could face death without fear, should shrink from any kind of death that people consider most shameful. We believe, therefore, in him who was crucified under Pontius Pilate and buried. The judge's name had to be added so that the time might be known. And when that burial is believed, there is a remembrance of the new tomb, which was to bear witness to him who would rise to newness of life, as the virgin womb did to him who would be born. For as in that tomb no other dead man was buried, either before or after, so in that womb nothing mortal was conceived, either before or after. ### Scripture references - Phil 2:8: quotation, high confidence - John 19:41: allusion, high confidence - Matt 27:60: allusion, medium confidence - Rom 6:4: allusion, medium confidence ### Translation notes - Phil 2:8; the new tomb, Matt 27:60, John 19:41; newness of life, Rom 6:4. The comparison assumes Mary's perpetual virginity. ### Citation (SBL) Augustine, Fid. symb. 11 (CSEL 41:14–15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-11). ## On Faith and the Creed 12 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-12 - Source: CSEL 41:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ rose on the third day as the firstborn of the adopted children of God. ### Latin text Credimus etiam illum tertio die resurrexisse a mortuis, primogenitum consecuturis fratribus, quos in adoptionem filiorum dei uocauit, quos conparticipes et coheredes suos esse dignatus est. ### English translation (Claude) We believe also that on the third day he rose from the dead, the firstborn of the brothers who were to follow him, whom he called into adoption as children of God, whom he deigned to make his partners and co-heirs. ### Scripture references - 1 Cor 15:4: allusion, medium confidence - Rom 8:29: allusion, high confidence - Rom 8:17: allusion, high confidence ### Translation notes - Rom 8:29; co-heirs, Rom 8:17. ### Citation (SBL) Augustine, Fid. symb. 12 (CSEL 41:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-12). ## On Faith and the Creed 13 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-13 - Source: CSEL 41:15–16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's body ascended into heaven as a spiritual body, wholly subject to the spirit; where and how it is there is not to be asked. ### Latin text Credimus in caelum ascendisse, quem beatitudinis locum etiam nobis promisit, dicens: erunt sicut angeli in caelis, in illa ciuitate, quae est mater omnium nostrum Hierusalem aeterna in caelis. solet autem quosdam offendere uel inpios gentiles uel haereticos, quod credamus adsumptum terrenum corpus in caelum. sed gentiles plerumque philosophorum argumentis nobiscum agere student, ut dicant terrenum aliquid in caelo esse non posse. nostras enim scripturas non nouerunt nec sciunt quomodo dictum sit: seminatur corpus animale, surgit corpus spiritale. non enim ita dictum est, quasi corpus uertatur in spiritum et spiritus fiat, quia et nunc corpus nostrum, quod animale dicitur, non in animam uersum est et anima factum; sed spiritale corpus intellegitur, quod ita spiritui subditum est, ut caelesti habitationi conueniat, omni fragilitate ac labe terrena in caelestem puritatem et stabilitatem mutata atque conuersa. haec est inmutatio, de qua item dicit apostolus: omnes resurgemus, sed non omnes inmutabimur. quam inmutationem non in deterius, sed in melius fieri docet idem, cum dicit: et nos inmutabimur. sed ubi et quomodo sit in caelo corpus dominicum, curiosissimum et superuacaneum est quaerere; tantummodo in caelo esse credendum est. non enim est fragilitatis nostrae caelorum secreta discutere, sed est nostrae fidei de dominici corporis dignitate sublimia et honesta sentire. ### English translation (Claude) We believe that he ascended into heaven, the place of blessedness which he has promised to us also, saying, “They will be like the angels in heaven,” in that city which is “the mother of us all,” the eternal Jerusalem in heaven. Some are offended, whether ungodly pagans or heretics, that we believe an earthly body was taken up into heaven. The pagans mostly try to argue with us from the arguments of the philosophers, saying that nothing earthly can be in heaven. For they do not know our Scriptures, nor do they know in what sense it was said: “It is sown an animal body, it rises a spiritual body.” For this was not said as if the body were turned into spirit and became spirit, since even now our body, which is called animal, has not been turned into soul and become soul. Rather, a spiritual body is understood to be one so subject to the spirit as to be fit for a heavenly dwelling, all earthly frailty and taint having been changed and turned into heavenly purity and stability. This is the change of which the apostle likewise says, “We shall all rise, but we shall not all be changed.” That this change is not for the worse but for the better the same apostle teaches when he says, “And we shall be changed.” But where and how the Lord's body is in heaven it is most curious and superfluous to ask; we must only believe that it is in heaven. For it does not belong to our frailty to discuss the secrets of the heavens, but it does belong to our faith to think lofty and honourable thoughts about the dignity of the Lord's body. ### Scripture references - Matt 22:30: quotation, high confidence - Gal 4:26: quotation, high confidence - 1 Cor 15:44: quotation, high confidence - 1 Cor 15:51: quotation, high confidence - 1 Cor 15:52: quotation, high confidence - Acts 1:9: allusion, medium confidence ### Translation notes - Matt 22:30; Gal 4:26; 1 Cor 15:44; 1 Cor 15:51 in the Latin form “We shall all rise, but we shall not all be changed”; 1 Cor 15:52. “Animal body” renders corpus animale (Greek ψυχικόν, a body animated by the soul). ### Citation (SBL) Augustine, Fid. symb. 13 (CSEL 41:15–16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-13). ## On Faith and the Creed 14 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-14 - Source: CSEL 41:16–17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's sitting at the Father's right hand means supreme blessedness and judicial power, not a bodily posture. ### Latin text Credimus etiam, quod sedet ad dexteram patris. nec ideo tamen quasi humana forma circumscriptum esse deum patrem arbitrandum est, ut de illo cogitantibus dextrum aut sinistrum latus animo occurrat; aut id ipsum, quod sedere pater dicitur, flexis poplitibus fieri putandum est, ne in illud incidamus sacrilegium, in quo exsecratur apostolus eos, qui commutauerunt gloriam incorruptibilis dei in similitudinem corruptibilis hominis. tale enim simulacrum deo nefas est christiano in templo conlocare; multo magis in corde nefarium est, ubi uere est templum dei, si a terrena cupiditate atque errore mundetur. ad dexteram ergo intellegendum est dictum esse in summa beatitudine, ubi iustitia, pax et gaudium est, sicut ad sinistram haedi constituuntur, id est in miseria, propter iniquitatis labores atque cruciatus. sedere ergo quod dicitur deus, non membrorum positionem, sed iudiciariam significat potestatem, qua illa maiestas numquam caret, semper dignis digna tribuendo, quamuis in extremo iudicio multo manifestius inter homines unigeniti filii dei iudicis uiuorum atque mortuorum claritas indubitata fulsura sit. ### English translation (Claude) We believe also that he sits at the right hand of the Father. Yet we must not therefore think that God the Father is bounded by a human form, so that a right or left side comes to mind when we think of him; nor must we suppose that what is called the Father's sitting is done with bent knees, lest we fall into that sacrilege for which the apostle curses those who “changed the glory of the incorruptible God into the likeness of corruptible man.” For it is wrong for a Christian to set up such an image of God in a temple; much more wicked is it in the heart, where the temple of God truly is, if it is cleansed from earthly desire and error. “At the right hand,” then, must be understood to mean in supreme blessedness, where there is righteousness, peace, and joy, just as the goats are placed at the left, that is, in misery, because of the toils and torments of iniquity. What is said of God's sitting, then, signifies not a position of limbs but judicial power, which that majesty never lacks, always giving the deserving what they deserve; although at the last judgment the undoubted glory of the only-begotten Son of God, the judge of the living and the dead, will shine out far more clearly among human beings. ### Scripture references - Rom 1:23: quotation, high confidence - 1 Cor 3:16: allusion, medium confidence - Rom 14:17: allusion, medium confidence - Matt 25:33: allusion, high confidence - Acts 10:42: allusion, medium confidence ### Translation notes - Rom 1:23; the heart as God's temple, 1 Cor 3:16; righteousness, peace, and joy, Rom 14:17; the goats at the left, Matt 25:33; judge of the living and the dead, Acts 10:42, 2 Tim 4:1. ### Citation (SBL) Augustine, Fid. symb. 14 (CSEL 41:16–17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-14). ## On Faith and the Creed 15 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-15 - Source: CSEL 41:17–18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ will come again to judge the living and the dead; his temporal dispensation, unlike his eternal generation, is, was, and will be. ### Latin text Credimus etiam inde uenturum conuenientissimo tempore et iudicaturum uiuos et mortuos. siue istis nominibus iusti et peccatores significentur, siue quos tunc ante mortem in terris inuenturus est, appellati sint uiui, mortui uero, qui in eius aduentu resurrecturi sunt, haec dispensatio temporalis non tantum est sicut illa generatio secundum deum, sed etiam fuit et erit. nam fuit dominus noster in terris et nunc est in caelo et erit in claritate iudex uiuorum atque mortuorum. ita enim ueniet, sicut ascendit, secundum auctoritatem, quae apostolorum actibus continetur. ex hac itaque temporali dispensatione loquitur in Apocalypsi, ubi scriptum est: haec dicit qui est et qui fuit et qui uenturus est. ### English translation (Claude) We believe also that from there he will come at the most fitting time and will judge the living and the dead. Whether by these names the righteous and sinners are meant, or whether those whom he will find on earth before death are called the living, and the dead are those who will rise at his coming, this temporal dispensation not only is, as that generation according to his divinity is, but also was and will be. For our Lord was on earth, and is now in heaven, and will be, in glory, the judge of the living and the dead. For he will come as he ascended, according to the authority contained in the Acts of the Apostles. It is with reference to this temporal dispensation, then, that he speaks in the Apocalypse, where it is written: “Thus says he who is and who was and who is to come.” ### Scripture references - Acts 1:11: allusion, high confidence - Rev 1:8: quotation, high confidence - 2 Tim 4:1: allusion, medium confidence ### Translation notes - Acts 1:11; Rev 1:8. ### Citation (SBL) Augustine, Fid. symb. 15 (CSEL 41:17–18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-15). ## On Faith and the Creed 16 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-16 - Source: CSEL 41:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Holy Spirit is consubstantial and co-eternal with the Father and the Son; each is God, yet the Trinity is one God, not three gods. ### Latin text Digesta itaque fideique commendata et diuina generatione domini nostri et humana dispensatione adiungitur confessioni nostrae ad perficiendam fidem, quae nobis de deo est, spiritus sanctus non minore natura quam pater et filius, sed, ut ita dicam, consubstantialis et coaeternus, quia ista trinitas unus est deus: non ut idem sit pater, qui est filius et spiritus sanctus, sed ut pater sit pater et filius sit filius et spiritus sanctus sit spiritus sanctus, sed haec trinitas unus deus, sicut scriptum est: audi, Israhel: dominus deus tuus deus unus est. tamen si interrogemur de singulis et dicatur nobis: deus est pater? Respondebimus: deus. si quaeratur, utrum deus sit filius, hoc respondebimus. nec si fuerit de spiritu sancto talis interrogatio, aliud eum esse debemus respondere quam deum, uehementer cauentes sic accipere, quomodo de hominibus dictum est: dii estis. non enim sunt naturaliter dii, quicumque sunt facti atque conditi ex patre per filium dono spiritus sancti. ipsa enim significatur trinitas, cum apostolus dicit: quoniam ex ipso et per ipsum et in ipso sunt omnia. quamquam ergo de singulis interrogati respondeamus deum esse, de quo quaeritur, siue patrem siue filium siue spiritum sanctum, non tamen tres deos a nobis coli quisquam existimauerit. ### English translation (Claude) Once the divine generation of our Lord and his human dispensation have been set out and commended to faith, there is added to our confession, to complete the faith we hold about God, the Holy Spirit, not of a lesser nature than the Father and the Son but, so to speak, consubstantial and co-eternal, because this Trinity is one God: not so that the Father is the same as the Son and the Holy Spirit, but so that the Father is the Father, the Son is the Son, and the Holy Spirit is the Holy Spirit, and yet this Trinity is one God, as it is written: “Hear, O Israel: the Lord your God is one God.” Yet if we are asked about each one and it is said to us, “Is the Father God?” we will answer, “God.” If it is asked whether the Son is God, we will answer the same. Nor, if such a question is asked about the Holy Spirit, ought we to answer that he is anything other than God, taking great care not to understand it in the way it was said of human beings, “You are gods.” For all who have been made and founded from the Father through the Son by the gift of the Holy Spirit are not gods by nature. It is the Trinity itself that is signified when the apostle says, “For from him and through him and in him are all things.” Although, therefore, when asked about each one, whether the Father or the Son or the Holy Spirit, we answer that the one asked about is God, let no one think that three gods are worshipped by us. ### Scripture references - Deut 6:4: quotation, high confidence - Ps 82:6 (81:6 LXX): quotation, high confidence - John 10:34: quotation, medium confidence - Rom 11:36: quotation, high confidence ### Translation notes - Deut 6:4; Ps 82:6 (LXX and Vulgate 81:6), cited in John 10:34; Rom 11:36. ### Citation (SBL) Augustine, Fid. symb. 16 (CSEL 41:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-16). ## On Faith and the Creed 17 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-17 - Source: CSEL 41:18–20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Examples of spring, river, and drink, of root, trunk, and branches, and of three cups from one spring show that three things can share one name, though they are not likenesses of God. ### Latin text Nec mirum, quod haec de ineffabili natura dicuntur, cum in his etiam rebus, quas corporeis oculis cernimus et corporeo sensu diiudicamus, tale aliquid accidat. nam cum de fonte interrogati non possumus dicere, quod ipse sit fluuius, nec de fluuio interrogati possumus eum fontem uocare, rursus potionem, quae de fonte uel fluuio est, nec fluuium possumus appellare nec fontem, tamen in hac trinitate aquam nominamus et cum de singulis quaeritur, singillatim aquam respondemus. nam si quaero, utrum in fonte aqua sit, respondetur aqua; et si quaeram, utrum aqua sit in fluuio, nihil aliud respondetur, et in illa potione non poterit alia esse responsio; nec tamen eas tres aquas, sed unam dicimus. sane cauendum est, ne quisquam ineffabilem illius maiestatis substantiam sicut fontem istum uisibilem atque corporeum uel fluuium uel potionem cogitet. in his enim aqua illa, quae nunc in fonte est, exit in fluuium nec in se manet; et cum de fluuio uel de fonte in potionem transit, non ibi permanet, unde sumitur. itaque fieri potest, ut eadem aqua nunc ad fontis appellationem pertineat, nunc ad fluuii, nunc ad potionis, cum in illa trinitate dixerimus non posse fieri, ut pater ipse aliquando sit filius, aliquando spiritus sanctus. sicut in arbore radix non est nisi radix nec robur est aliud quam robur nec ramos nisi ramos possumus dicere; non enim quod dicitur radix, potest dici et robur et rami; nec lignum, quod pertinet ad radicem, potest aliquo transitu nunc in radice esse, nunc in robore, nunc in ramis, sed tantummodo in radice, cum illa regula nominis maneat, ut radix lignum sit et robur lignum et rami lignum, nec tamen tria ligna dicantur, sed unum. aut si haec habent aliquam dissimilitudinem, ut possint non absurde tria ligna nominari, ut etiam tria ligna dici possunt propter firmitatis diuersitatem, illud certe omnes concedunt, si ex uno fonte tria pocula inpleantur, posse dici tria pocula, tres autem aquas non posse dici, sed omnino unam aquam, quamquam de singulis poculis interrogatus in quolibet horum aquam esse respondeas, quamuis nullus hic transitus fiat, sicut de fonte in fluuium dicebamus. sed haec non propter illius diuinae naturae similitudinem, sed propter uisibilium etiam unitatem corporalia exempla data sunt, ut intellegeretur fieri posse, ut aliqua tria non tantum singillatim, sed etiam simul singulare nomen obtineant, ne quisquam miretur et absurdum putet, quod deum dicimus patrem, deum filium, deum spiritum sanctum nec tamen tres deos in ista trinitate, sed unum unamque substantiam. ### English translation (Claude) Nor is it surprising that such things are said of the ineffable nature, since something of the kind happens even in the things we see with bodily eyes and judge with bodily sense. For when asked about a spring, we cannot say that it is itself the river; nor, when asked about the river, can we call it the spring; again, a drink taken from the spring or the river we can call neither river nor spring. Yet in this trinity we speak of water, and when asked about each one we answer “water” for each. For if I ask whether there is water in the spring, the answer is “water”; and if I ask whether there is water in the river, the answer is nothing else; and for that drink there can be no other answer. Yet we do not speak of three waters, but of one. Of course we must take care that no one think of the ineffable substance of that majesty as he thinks of this visible and bodily spring, or river, or drink. For in these, the water that is now in the spring goes out into the river and does not remain in itself; and when it passes from river or spring into a drink, it does not remain where it is taken from. So the same water can belong now to the name “spring”, now to “river”, now to “drink”, whereas we have said that in that Trinity it cannot happen that the Father himself is at one time the Son, at another the Holy Spirit. So too in a tree the root is nothing but root, the trunk nothing other than trunk, and we can call the branches nothing but branches; for what is called the root cannot also be called the trunk and the branches; nor can the wood that belongs to the root by any passing over be now in the root, now in the trunk, now in the branches, but only in the root; while that rule of naming holds, that the root is wood and the trunk wood and the branches wood, and yet they are not called three woods but one. Or if these have some unlikeness, so that they can without absurdity be called three woods—as they can be called three woods because of their different hardness—at least all will grant that if three cups are filled from one spring, one can speak of three cups but not of three waters, but altogether of one water, although when asked about each cup you would answer that there is water in any one of them, even though no passing over takes place here, as we said of the spring into the river. But these bodily examples have been given not because of any likeness to that divine nature but because of the unity even of visible things, so that it might be understood that three things can have a single name not only one by one but also together, and so that no one may wonder and think it absurd that we call the Father God, the Son God, the Holy Spirit God, and yet say that there are not three gods in this Trinity, but one God and one substance. ### Citation (SBL) Augustine, Fid. symb. 17 (CSEL 41:18–20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-17). ## On Faith and the Creed 18 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-18 - Source: CSEL 41:20–22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Texts that seem to make the Son less than the Father refer either to his assumed humanity or to his receiving his being from the Father, not to an inequality of nature. ### Latin text Et de patre quidem ac filio multis libris disseruerunt docti et spiritales uiri, quibus, quantum homines hominibus poterant, et quemadmodum non unus esset pater et filius, sed unum essent, et quid proprie pater esset et quid filius, insinuare conati sunt: quod ille genitor, ille genitus; ille non de filio, ille de patre; ille huius principium, unde et caput Christi dicitur, quamuis et Christus principium, sed non patris; hic uero illius imago, quamuis nulla ex parte dissimilis et omnino indifferenter aequalis. tractantur haec latius ab eis, qui non tam breuiter quam nos totius Christianae fidei professionem uolunt explicare. itaque, in quantum filius est, de patre accepit, ut sit, cum ille de filio id non acceperit: et in quantum hominem mutabilem, scilicet creaturam in melius commutandam, ineffabili misericordia temporali dispensatione suscepit, multa de illo in scripturis inueniuntur ita dicta, ut inpias haereticorum mentes prius uolentes docere quam nosse in errorem miserint, ut putarent eum non aequalem patri nec eiusdem esse substantiae, qualia sunt illa: quoniam pater maior me est, et: caput mulieris uir, caput uiri Christus, caput autem Christi deus, et: tunc et ipse subiectus erit ei, qui illi subiecit omnia, et: uado ad deum meum et deum uestrum, et nonnulla huius modi: quae omnia posita sunt, non ut naturae atque substantiae inaequalitatem significent, ne falsa sint illa: ego et pater unum sumus, et: qui me uidit, uidit et patrem meum, et: deus erat uerbum — non enim factus deus, cum omnia per ipsum facta sint — et: non rapinam arbitratus est esse aequalis deo et cetera talia, sed illa posita sunt partim propter administrationem suscepti hominis, qua dicitur: semet ipsum exinaniuit — non quia mutata est illa sapientia, cum sit omnino incommutabilis, sed quia tam humiliter hominibus innotescere uoluit — partim ergo propter hanc administrationem illa ita scripta sunt, de quibus haeretici calumniantur, partim propterea, quia filius patri debet, quod est, hoc etiam debens utique patri, quod eidem patri aequalis aut par est; pater autem nulli debet quidquid est. ### English translation (Claude) On the Father and the Son, indeed, learned and spiritual men have discoursed in many books, in which, as far as men could to men, they tried to make known both how the Father and the Son are not one person but are one thing, and what is proper to the Father and what to the Son: that the one is begetter, the other begotten; the one is not from the Son, the other is from the Father; the one is the other's beginning, whence he is also called the head of Christ, although Christ too is the beginning, but not of the Father; while the other is his image, though in no respect unlike and altogether equal without difference. These matters are treated more fully by those who wish to set out the profession of the whole Christian faith less briefly than we do. So, insofar as he is Son, he received from the Father that he is, whereas the Father did not receive this from the Son. And insofar as, by ineffable mercy, in the temporal dispensation, he took up changeable man, a creature, that is, to be changed for the better, many things are found in the Scriptures said of him in such a way that they have led into error the ungodly minds of heretics, who wish to teach before they know, so that they supposed him not equal to the Father nor of the same substance. Such are these: “For the Father is greater than I”; and “The head of the woman is the man, the head of the man is Christ, and the head of Christ is God”; and “Then he himself also will be subject to him who subjected all things to him”; and “I am going to my God and your God”; and some others of this kind. All these were set down not to signify an inequality of nature and substance—otherwise these would be false: “I and the Father are one,” and “He who has seen me has seen my Father also,” and “The Word was God” (for he was not made God, since all things were made through him), and “He did not consider it robbery to be equal with God,” and other such sayings—but they were set down partly because of the administration of the humanity he took up, according to which it is said, “He emptied himself” (not that that Wisdom was changed, since it is altogether unchangeable, but that it willed to make itself known to men so humbly)—partly, then, because of this administration those passages were so written which the heretics use to slander; and partly because the Son owes to the Father what he is, owing to the Father this too, certainly, that he is equal or on a par with the same Father; whereas the Father owes whatever he is to no one. ### Scripture references - John 14:28: quotation, high confidence - 1 Cor 11:3: quotation, high confidence - 1 Cor 15:28: quotation, high confidence - John 20:17: quotation, high confidence - John 10:30: quotation, high confidence - John 14:9: quotation, high confidence - John 1:1: quotation, high confidence - John 1:3: allusion, high confidence - Phil 2:6: quotation, high confidence - Phil 2:7: quotation, high confidence - Col 1:15: allusion, medium confidence ### Translation notes - John 14:28; 1 Cor 11:3; 1 Cor 15:28; John 20:17; John 10:30; John 14:9; John 1:1, 3; Phil 2:6–7; the image, Col 1:15. The heretics are not named; the reference is to the Arians. ### Citation (SBL) Augustine, Fid. symb. 18 (CSEL 41:20–22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/1/#p-18). ## On Faith and the Creed 19 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/19/#p-19 - Source: CSEL 41:22–25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine reports, without adopting it, the view that the Holy Spirit is the deity and mutual love that unites the Father and the Son, with its scriptural proofs. ### Latin text De spiritu autem sancto nondum tam copiose ac diligenter disputatum est a doctis et magnis diuinarum scripturarum tractatoribus, ut intellegi facile possit eius proprium, quo proprio fit, ut eum neque filium neque patrem dicere possimus, sed tantum spiritum sanctum, nisi quod eum donum dei esse praedicant, ut deum credamus non se ipso inferius donum dare. seruant tamen, ut non genitum spiritum sanctum tamquam filium de patre praedicent — unicus enim est Christus — nec de filio tamquam nepotem summi patris nec tamen id quod est nulli debere, sed patri, ex quo omnia, ne duo constituamus principia sine principio, quod falsissimum et absurdissimum est et non catholicae fidei, sed quorundam haereticorum errori proprium. ausi sunt tamen quidam ipsam communionem patris et filii atque, ut ita dicam, deitatem, quam Graeci θεότητα appellant, spiritum sanctum credere: ut, quoniam pater deus et filius deus, ipsa deitas, qua sibi copulantur et ille gignendo filium et ille patri cohaerendo, ei a quo est genitus aequetur. hanc ergo deitatem, quam etiam dilectionem in se inuicem amborum caritatemque uolunt intellegi, spiritum sanctum appellatum dicunt multisque scripturarum documentis adsunt huic opinioni suae: siue illo, quod dictum est: quoniam caritas dei diffusa est in cordibus nostris per spiritum sanctum qui datus est nobis, siue aliis multis talibus testimoniis, et eo ipso, quod per spiritum sanctum reconciliamur deo: unde etiam cum donum dei dicitur, satis significari uolunt caritatem dei esse spiritum sanctum. non enim reconciliamur illi nisi per dilectionem, qua etiam filii dei appellamur, non iam sub timore tamquam serui, quia consummata dilectio foras mittit timorem, et spiritum libertatis accepimus, in quo clamamus: abba pater. et quia reconciliati et in amicitiam reuocati per caritatem poterimus omnia dei secreta cognoscere, propterea de spiritu sancto dicitur: ipse uos inducet in omnem ueritatem; propterea et confidentia praedicandae ueritatis, qua inpleti sunt in aduentu eius apostoli, recte caritati tribuitur, quia et diffidentia timori datur, quem consummatio caritatis excludit. et ideo donum dei dicitur, quia eo quod quisque nouit non fruitur, nisi id diligat. frui autem sapientia dei nihil est aliud quam ei dilectione cohaerere, neque quisquam in eo quod percipit permanet nisi dilectione; et ideo spiritus sanctus dicitur, quoniam ad permanendum sanciuntur quaecumque sanciuntur nec dubium est a sanciendo sanctitatem uocari. maxime autem illo testimonio utuntur assertores huius sententiae, quod scriptum est: quod natum est de carne, caro est; et quod natum est de spiritu, spiritus est, quoniam deus spiritus est. hic enim regenerationem nostram dicit, quae non secundum Adam de carne est, sed secundum Christum de spiritu sancto. quapropter si spiritus sancti hoc loco facta est commemoratio, cum dictum est, quoniam deus spiritus est, animaduertendum dicunt non dictum esse quoniam spiritus deus est, sed: quoniam deus spiritus est, ut ipsa deitas patris et filii hoc loco dicta sit deus, quod est spiritus sanctus. huc accedit aliud testimonium, quod dicit Iohannes apostolus, quoniam deus dilectio est. etiam hic enim non ait dilectio deus est, sed: deus dilectio est, ut ipsa deitas dilectio intellegatur. et quod in illa enumeratione conexarum sibi rerum, ubi dicitur: omnia uestra sunt, uos autem Christi, Christus autem dei, et: caput mulieris uir, caput uiri Christus, caput autem Christi deus, nulla fit commemoratio spiritus sancti, ad hoc pertinere dicunt, quia non fere in his, quae sibi conexa sunt, numerari solet ipsa conexio. unde in illo etiam loco trinitatem ipsam uidentur agnoscere, qui legunt adtentius, cum dicitur: quoniam ex ipso et per ipsum et in ipso sunt omnia: ex ipso, tamquam ex eo, qui nulli debet quod est; per ipsum, tamquam per mediatorem; in ipso, tamquam in eo, qui continet, id est copulatione coniungit. ### English translation (Claude) But concerning the Holy Spirit, learned and great interpreters of the divine Scriptures have not yet discussed him so fully and carefully that what is proper to him can easily be understood—that property by which we can call him neither Son nor Father, but only Holy Spirit—except that they proclaim him to be the gift of God, so that we believe God does not give a gift inferior to himself. They are careful, however, not to proclaim the Holy Spirit as begotten of the Father like the Son (for Christ is the only one), nor as begotten of the Son, as a grandson of the supreme Father; and yet not to say that what he is he owes to no one, but that he owes it to the Father, from whom are all things, lest we set up two principles without a principle, which is utterly false and absurd and proper not to the catholic faith but to the error of certain heretics. Some, however, have dared to believe that the Holy Spirit is the very communion of the Father and the Son and, so to speak, the deity, which the Greeks call theotēs: so that, since the Father is God and the Son is God, the very deity by which they are joined to each other—the one by begetting the Son, the other by cleaving to the Father—is made equal to him by whom the Son is begotten. This deity, then, which they also want to be understood as the mutual love and charity of both toward each other, they say is called the Holy Spirit; and they support this opinion of theirs with many proofs from the Scriptures: whether with the saying, “For the love of God has been poured out in our hearts through the Holy Spirit who has been given to us,” or with many other such testimonies; and with the very fact that through the Holy Spirit we are reconciled to God. Hence also, when he is called the gift of God, they hold it sufficiently indicated that the love of God is the Holy Spirit. For we are reconciled to him only through love, by which we are also called children of God, no longer under fear as slaves, since “perfect love casts out fear,” and we have received the spirit of freedom, in which we cry, “Abba, Father.” And because, reconciled and called back into friendship through love, we shall be able to know all the secrets of God, therefore it is said of the Holy Spirit, “He will lead you into all truth.” Therefore also the boldness in proclaiming the truth, with which the apostles were filled at his coming, is rightly attributed to love, since lack of confidence is assigned to fear, which the perfecting of love excludes. And he is called the gift of God because no one enjoys what he knows unless he also loves it. To enjoy the Wisdom of God is nothing else than to cleave to it by love, and no one remains in what he grasps except by love. And he is called the Holy Spirit because whatever is hallowed is hallowed in order to remain, and there is no doubt that holiness (sanctitas) is named from hallowing (sanciendo). The proponents of this view make most use of this testimony, where it is written: “What is born of the flesh is flesh, and what is born of the Spirit is spirit, for God is spirit.” For here he speaks of our regeneration, which is not according to Adam from the flesh but according to Christ from the Holy Spirit. Therefore, if the Holy Spirit is mentioned in this passage, where it is said, “for God is spirit,” they say we should notice that it is not said, “for the Spirit is God,” but, “for God is spirit,” so that the very deity of the Father and the Son is here called God, which is the Holy Spirit. To this is added another testimony, where the apostle John says, “God is love.” For here too he does not say, “Love is God,” but, “God is love,” so that the deity itself is understood as love. And the fact that in that enumeration of things linked with one another, where it is said, “All things are yours, and you are Christ's, and Christ is God's,” and “The head of the woman is the man, the head of the man is Christ, and the head of Christ is God,” no mention is made of the Holy Spirit, they say is relevant to this, because the link itself is not usually counted among the things linked together. Hence those who read more attentively seem to recognize the Trinity itself also in that passage where it is said, “For from him and through him and in him are all things”: “from him,” as from him who owes what he is to no one; “through him,” as through a mediator; “in him,” as in him who holds together, that is, joins by linking. ### Scripture references - 1 Cor 8:6: allusion, medium confidence - Rom 5:5: quotation, high confidence - 1 John 4:18: quotation, high confidence - Rom 8:15: quotation, high confidence - John 16:13: quotation, high confidence - Acts 2:4: allusion, medium confidence - John 3:6: quotation, high confidence - John 4:24: quotation, high confidence - 1 John 4:8: quotation, high confidence - 1 Cor 3:22: quotation, high confidence - 1 Cor 3:23: quotation, high confidence - 1 Cor 11:3: quotation, high confidence - Rom 11:36: quotation, high confidence ### Translation notes - The view is reported as that of “some”, not asserted by Augustine; he returns to it in 20. Rom 5:5; 1 John 4:18; Rom 8:15; John 16:13; the apostles' boldness, Acts 2:4, 4:31; John 3:6 run together with John 4:24; 1 John 4:8; 1 Cor 3:22–23; 1 Cor 11:3; Rom 11:36; “from whom are all things”, 1 Cor 8:6. The Greek word, garbled in the digital text, is θεότητα (deity). “Holiness” and “hallowing” render Augustine's wordplay on sanctus and sancire. ### Citation (SBL) Augustine, Fid. symb. 19 (CSEL 41:22–25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/19/#p-19). ## On Faith and the Creed 20 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/19/#p-20 - Source: CSEL 41:25–27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whatever the truth of that view, the faith is to be held firmly: Father, Son, and Holy Spirit, each God, one God of one substance, each always himself. ### Latin text Huic sententiae contradicunt, qui arbitrantur istam communionem, quam siue deitatem siue dilectionem caritatemue appellamus, non esse substantiam; quaerunt autem secundum substantiam sibi exponi spiritum sanctum, nec intellegunt non aliter potuisse dici: deus dilectio est, nisi substantia esset dilectio. ducuntur quippe consuetudine rerum corporalium, quoniam, si duo sibi corpora copulentur, ita ut iuxta inuicem conlocentur, ipsa copulatio non est corpus, quandoquidem separatis illis corporibus, quae copulata fuerant, nulla inuenitur; nec tamen quasi discessisse et migrasse intellegitur, sicut illa corpora. sed hi tales cor mundum faciant, quantum possunt, ut uidere ualeant in dei substantia non esse aliquid tale, quasi aliud ibi sit substantia, aliud quod accidat substantiae, et non sit substantia; sed quidquid ibi intellegi potest, substantia est. uerum haec dici possunt facile et credi; uideri autem nisi corde puro quomodo se habeant, omnino non possunt. quapropter siue ista uera sit sententia, siue aliud aliquid sit, fides inconcussa tenenda est, ut deum dicamus patrem, deum filium, deum spiritum sanctum, neque tres deos, sed istam trinitatem unum deum, neque diuersas naturas, sed eiusdem substantiae, neque ut pater aliquando sit filius, aliquando spiritus sanctus, sed pater semper pater et filius semper filius et spiritus sanctus semper spiritus sanctus. nec temere de inuisibilibus aliquid adfirmemus tamquam scientes, sed tamquam credentes, quoniam uideri nisi mundato corde non possunt. et si quis ea uidet in hac uita ex parte, ut dictum est, atque in aenigmate, non potest efficere, ut et ille uideat, cui loquitur, si cordis sordibus inpeditur. beati autem mundi corde, quoniam ipsi deum uidebunt. haec fides est de deo conditore et renouatore nostro. ### English translation (Claude) This view is contradicted by those who think that this communion, whether we call it deity or love or charity, is not a substance; they ask that the Holy Spirit be explained to them in terms of substance, and they do not understand that it could not have been said, “God is love,” unless love were a substance. They are led, of course, by their habit with bodily things: if two bodies are joined so as to be placed next to each other, the joining itself is not a body, since when the bodies that had been joined are separated, it is nowhere found; yet it is not understood to have departed and moved away, as those bodies do. But let such people make their hearts pure, as far as they can, so that they may be able to see that in God's substance there is nothing of this kind, as though there the substance were one thing and what happens to the substance another, which is not substance; rather, whatever can be understood there is substance. These things, however, can easily be said and believed; but how they are can in no way be seen except with a pure heart. Therefore, whether this view is true or something else is, the faith must be held unshaken, that we call the Father God, the Son God, the Holy Spirit God, and not three gods, but this Trinity one God; not different natures, but of the same substance; not so that the Father is at one time the Son, at another the Holy Spirit, but the Father always Father, the Son always Son, and the Holy Spirit always Holy Spirit. Nor let us affirm anything rashly about invisible things as though we knew, but as believing, since they cannot be seen except by a cleansed heart. And if anyone sees them in this life “in part,” as it is said, and “in an enigma,” he cannot bring it about that the one to whom he speaks also sees, if that person is hindered by the filth of his heart. “But blessed are the pure in heart, for they shall see God.” This is the faith concerning God our maker and renewer. ### Scripture references - 1 John 4:8: quotation, high confidence - 1 Cor 13:12: quotation, high confidence - Matt 5:8: quotation, high confidence ### Translation notes - 1 John 4:8; 1 Cor 13:9, 12; Matt 5:8. ### Citation (SBL) Augustine, Fid. symb. 20 (CSEL 41:25–27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/19/#p-20). ## On Faith and the Creed 21 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/19/#p-21 - Source: CSEL 41:27–28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We believe in the holy catholic church, from which heretics are excluded by false belief about God and schismatics by breaking brotherly love. ### Latin text Sed quoniam dilectio non tantum in deum nobis imperata est, cum dictum est: diliges dominum deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota mente tua, sed etiam in proximum — nam, diliges, inquit, proximum tuum tamquam te ipsum - nisi autem ista fides congregationem societatemque hominum teneat, in qua fraterna caritas operetur, minus fructuosa est, credimus et in sanctam ecclesiam, utique catholicam. nam haeretici et schismatici congregationes suas ecclesias uocant. sed haeretici de deo falsa sentiendo ipsam fidem uiolant; schismatici autem discissionibus iniquis a fraterna caritate dissiliunt, quamuis ea credant quae credimus. quapropter nec haeretici pertinent ad ecclesiam catholicam, quoniam diligit deum, nec schismatici, quoniam diligit proximum. et ideo peccatis proximi facile ignoscit, quia sibi precatur ignosci ab illo, qui nos reconciliauit sibi, delens omnia praeterita et ad uitam nouam nos uocans: quam uitam donec perfectam capiamus, sine peccatis esse non possumus; interest tamen qualia sint. ### English translation (Claude) But love is commanded of us not only toward God, when it is said, “You shall love the Lord your God with all your heart and with all your soul and with all your mind,” but also toward our neighbour—for “You shall love,” it says, “your neighbour as yourself”—and this faith is less fruitful unless it holds together a gathering and fellowship of human beings in which brotherly love is at work. Therefore we believe also in the holy church, the catholic church certainly. For heretics and schismatics too call their congregations churches. But heretics violate the faith itself by thinking falsely about God; schismatics, though they believe what we believe, break away from brotherly love by wicked divisions. Therefore neither do heretics belong to the catholic church, since it loves God, nor schismatics, since it loves its neighbour. And therefore it readily forgives its neighbour's sins, because it prays to be forgiven by him who reconciled us to himself, blotting out all the past and calling us to a new life. Until we attain that life in its perfection, we cannot be without sins; but it matters what kind they are. ### Scripture references - Matt 22:37: quotation, high confidence - Matt 22:39: quotation, high confidence - 2 Cor 5:18: allusion, medium confidence - Matt 6:12: allusion, medium confidence ### Translation notes - Matt 22:37, 39; 2 Cor 5:18–19. The schismatics are not named; in Augustine's Africa the Donatists are meant. ### Citation (SBL) Augustine, Fid. symb. 21 (CSEL 41:27–28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/19/#p-21). ## On Faith and the Creed 22 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/19/#p-22 - Source: CSEL 41:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our sins are forgiven only if we forgive others; so we believe in the forgiveness of sins. ### Latin text Nec de peccatorum differentia modo tractandum est, sed credendum omnino nullo modo nobis ignosci ea, quae peccamus, si nos inexorabiles ad ignoscenda peccata fuerimus. itaque credimus et remissionem peccatorum. ### English translation (Claude) Nor must we treat now of the difference between sins; but we must believe that the sins we commit will in no way be forgiven us if we are unrelenting in forgiving sins. And so we believe also in the forgiveness of sins. ### Scripture references - Matt 6:14: allusion, high confidence - Matt 6:15: allusion, high confidence ### Translation notes - Matt 6:14–15. ### Citation (SBL) Augustine, Fid. symb. 22 (CSEL 41:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/19/#p-22). ## On Faith and the Creed 23 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/19/#p-23 - Source: CSEL 41:28–30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spirit, soul, and body are restored in order; the resurrection of the flesh means that this visible flesh itself will rise. ### Latin text Et quoniam tria sunt, quibus homo constat: spiritus, anima et corpus, quae rursus duo dicuntur, quia saepe anima simul cum spiritu nominatur — pars enim quaedam eiusdem rationalis, qua carent bestiae, spiritus dicitur — principale nostrum spiritus est; deinde uita, qua coniungimur corpori, anima dicitur; postremo ipsum corpus, quoniam uisibile est, ultimum nostrum est. haec autem omnis creatura ingemescit et parturit usque nunc; dedit tamen primitias spiritus, quia credidit deo et bonae iam uoluntatis est. hic enim spiritus etiam mens uocatur, de quo dicit apostolus: mente seruio legi dei, qui item alio loco dicit: testis est enim mihi deus, cui seruio in spiritu meo. anima uero, cum carnalia bona adhuc adpetit, caro nominatur et resistit spiritui non natura, sed consuetudine peccatorum. unde dicitur: mente seruio legi dei, carne autem legi peccati. quae consuetudo in naturam uersa est secundum generationem mortalem peccato primi hominis. ideoque scriptum est: et nos aliquando fuimus natura filii irae, id est uindictae, per quam factum est, ut seruiamus legi peccati. est autem animae natura perfecta, cum spiritui suo subditur et cum sequitur sequentem deum. ideo animalis homo non percipit quae sunt spiritus dei. sed non tam cito anima subiugatur spiritui ad bonam operationem, quam cito spiritus deo ad ueram fidem et bonam uoluntatem, sed aliquando tardius eius inpetus, quo in carnalia et temporalia diffluit, refrenatur. sed quoniam et ipsa mundatur, recipiens stabilitatem naturae suae dominante spiritu, quod sibi caput est, cuius capitis caput est Christus. non est desperandum etiam corpus restitui naturae propriae; sed utique non tam cito quam anima, sicut neque anima tam cito quam spiritus, sed tempore oportuno in nouissima tuba, cum mortui resurgent incorrupti et nos inmutabimur. et ideo credimus et in carnis resurrectionem, non tantum quia reparatur anima, quae nunc propter carnales affectiones caro nominatur, sed haec etiam uisibilis caro, quae naturaliter est caro, cuius nomen anima non propter naturam, sed propter affectiones carnales accepit, haec ergo uisibilis quae proprie dicitur caro sine dubitatione credenda est resurgere. uidetur enim Paulus apostolus eam tamquam digito ostendere, cum dicit: oportet corruptibile hoc induere incorruptionem. cum enim dicit hoc, in eam quasi digitum intendit. quod autem uisibile est, id potest digito ostendi, quoniam potest etiam anima corruptibilis dici; nam uitiis morum ipsa corrumpitur. et mortale hoc induere inmortalitatem cum legitur, eadem significatur uisibilis caro, quia in eam identidem uelut digitus intenditur. potest enim et anima sicut corruptibilis propter morum uitia, ita etiam mortalis dici. mors quippe animae est apostatare a deo: quod primum eius peccatum in paradiso sacris litteris continetur. ### English translation (Claude) And since there are three things of which a human being consists—spirit, soul, and body—which again are spoken of as two, because the soul is often named together with the spirit (for a certain rational part of it, which the beasts lack, is called spirit), our chief part is the spirit; next, the life by which we are joined to the body is called the soul; last, the body itself, since it is visible, is our lowest part. Now “this whole creation groans and is in labour until now”; yet it has given the firstfruits of the spirit, because it has believed God and is already of good will. For this spirit is also called the mind, of which the apostle says, “With the mind I serve the law of God”; and he also says in another place, “For God is my witness, whom I serve in my spirit.” But the soul, while it still desires fleshly goods, is called flesh, and resists the spirit, not by nature but by the habit of sins. Hence it is said, “With the mind I serve the law of God, but with the flesh the law of sin.” This habit has been turned into nature, through mortal generation, by the sin of the first man. And therefore it is written, “And we too were once by nature children of wrath,” that is, of punishment, through which it has come about that we serve the law of sin. The nature of the soul is perfect when it is subject to its own spirit and when it follows the spirit as the spirit follows God. That is why “the animal man does not perceive the things of the Spirit of God.” But the soul is not subdued to the spirit for good action as quickly as the spirit is to God for true faith and good will; sometimes its impulse, by which it flows away into fleshly and temporal things, is reined in more slowly. But since the soul too is being cleansed, recovering the stability of its nature under the rule of the spirit, which is its head—and the head of that head is Christ—we must not despair that the body too will be restored to its own nature; but certainly not as quickly as the soul, just as the soul is not restored as quickly as the spirit, but at the proper time, “at the last trumpet, when the dead will rise incorruptible, and we shall be changed.” And therefore we believe also in the resurrection of the flesh: not only because the soul is restored, which is now called flesh because of its fleshly affections, but also this visible flesh, which is flesh by nature, from which the soul took its name not by nature but because of fleshly affections—this visible flesh, then, which is properly called flesh, must without doubt be believed to rise. For the apostle Paul seems to point to it as with a finger when he says, “This corruptible must put on incorruption.” For when he says “this,” he points, as it were, his finger at it. And what is visible can be pointed to with a finger; this is needed because the soul too can be called corruptible, for it is corrupted by vices of conduct. And when we read, “and this mortal must put on immortality,” the same visible flesh is meant, because the finger is again, as it were, pointed at it. For the soul too, just as it can be called corruptible because of vices of conduct, can also be called mortal. For the death of the soul is to apostatize from God: this was its first sin in paradise, as the sacred writings contain. ### Scripture references - 1 Thess 5:23: allusion, medium confidence - Rom 8:22: quotation, high confidence - Rom 8:23: allusion, high confidence - Rom 7:25: quotation, high confidence - Rom 1:9: quotation, high confidence - Gal 5:17: allusion, medium confidence - Eph 2:3: quotation, high confidence - 1 Cor 2:14: quotation, high confidence - 1 Cor 11:3: allusion, medium confidence - 1 Cor 15:52: quotation, high confidence - 1 Cor 15:53: quotation, high confidence - Gen 3:6: allusion, medium confidence ### Extrabiblical texts - Sir 10:12 (Sirach): allusion, medium confidence ### Translation notes - 1 Thess 5:23; Rom 8:22–23; Rom 7:25; Rom 1:9; Gal 5:17; Eph 2:3; 1 Cor 2:14; 1 Cor 11:3; 1 Cor 15:52–53. “It has given the firstfruits of the spirit” (dedit tamen primitias spiritus) could also be read “he has given it the firstfruits of the spirit”; translated with “creation” as subject. “To apostatize from God” as the beginning of sin recalls Sir 10:12. ### Citation (SBL) Augustine, Fid. symb. 23 (CSEL 41:28–30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/19/#p-23). ## On Faith and the Creed 24 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/19/#p-24 - Source: CSEL 41:30–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The risen flesh will become a heavenly body; since even the philosophers grant that every body can change into every other, God can transform it in an instant. ### Latin text Resurget igitur corpus secundum christianae fidem, quae fallere non potest. quod cui uidetur incredibile, qualis nunc sit caro adtendit, qualis autem futura sit non considerat: quia illo tempore inmutationis angelicae non iam caro erit et sanguis, sed tantum corpus. cum enim de carne apostolus loqueretur, alia, inquit, caro pecorum, alia uolucrum, alia piscium, alia serpentum. et corpora caelestia, et corpora terrestria. non enim dixit: et caro caelestis, dixit autem: et caelestia et terrestria corpora. omnis enim caro etiam corpus est, non autem omne corpus etiam caro est: primo in istis terrestribus, quoniam lignum corpus est, sed non caro; hominis autem uel pecoris et corpus et caro est; in caelestibus uero nulla caro, sed corpora simplicia et lucida, quae appellat apostolus spiritalia, nonnulli autem uocant aetherea. et ideo non carnis resurrectioni contradicit illud, quod ait: caro et sanguis regnum dei non possidebunt, sed quale futurum sit, quod nunc caro et sanguis est, praedicat, in qualem naturam quisquis hanc carnem conuerti posse non credit, gradibus ducendus est ad fidem. si enim ab eo quaeras, utrum terra in aquam possit conuerti, propter uicinitatem non ei uidetur incredibile. rursus si quaeras utrum aqua possit in aerem, neque hoc absurdum esse respondet; uicina enim sunt sibi. et de aere si quaeras, utrum in aethereum corpus, id est in caeleste possit mutari, iam ipsa uicinitas persuadet. quod ergo per hos gradus fieri posse concedit, ut terra in corpus aethereum conuertatur, cur non accedente dei uoluntate, qua corpus humanum super aquas potuit ambulare, celerrime id fieri posse, quemadmodum dictum est: in ictu oculi, sine ullis talibus gradibus credit, sicut plerumque fumus in flammam mira celeritate conuertitur? caro enim nostra utique ex terra est; philosophi autem, quorum argumentis saepius resurrectioni carnis resistitur, quibus asserunt nullum esse posse terrenum corpus in caelo, omne corpus in omne corpus conuerti et mutari posse concedunt. qua corporis resurrectione facta a temporis condicione liberati aeterna uita ineffabili caritate atque stabilitate [sine corruptione] perfruemur. tunc enim fiet illud, quod scriptum est: absorta est mors in uictoria. ubi est, mors, aculeus tuus ubi est, mors, contentio tua? ### English translation (Claude) The body, then, will rise, according to the Christian faith, which cannot deceive. Whoever finds this incredible attends to what the flesh is now but does not consider what it will be; for at that time of angelic change it will no longer be flesh and blood, but only body. For when the apostle was speaking of flesh, he said, “There is one flesh of beasts, another of birds, another of fish, another of serpents; and there are heavenly bodies and earthly bodies.” He did not say, “and heavenly flesh,” but he said, “both heavenly and earthly bodies.” For all flesh is also body, but not every body is also flesh: first among these earthly things, since wood is a body but not flesh, whereas a man or a beast has both body and flesh; but in the heavenly things there is no flesh, but simple and shining bodies, which the apostle calls spiritual and some call ethereal. And therefore the saying, “Flesh and blood will not possess the kingdom of God,” does not contradict the resurrection of the flesh, but proclaims what that which is now flesh and blood will be. Whoever does not believe that this flesh can be turned into such a nature must be led to faith by steps. For if you ask him whether earth can be turned into water, it does not seem incredible to him, because they are neighbours. Again, if you ask whether water can be turned into air, he answers that this too is not absurd, for they are neighbours. And if you ask of air whether it can be changed into an ethereal, that is, a heavenly body, the very nearness already persuades him. What, then, he grants can happen by these steps, that earth be turned into an ethereal body, why does he not believe that, when the will of God is added—by which a human body could walk on the waters—it can happen very quickly, as it is said, “in the twinkling of an eye,” without any such steps, as smoke is often turned into flame with astonishing speed? For our flesh certainly comes from earth; and the philosophers, with whose arguments the resurrection of the flesh is often resisted, and by which they assert that no earthly body can be in heaven, grant that every body can be turned and changed into every body. When that resurrection of the body has taken place, freed from the condition of time, we shall enjoy eternal life in ineffable love and stability. For then will come to pass what is written: “Death is swallowed up in victory. Where, O death, is your sting? Where, O death, is your contention?” ### Scripture references - 1 Cor 15:39: quotation, high confidence - 1 Cor 15:40: quotation, high confidence - 1 Cor 15:44: allusion, high confidence - 1 Cor 15:50: quotation, high confidence - Matt 14:29: allusion, high confidence - 1 Cor 15:52: quotation, high confidence - 1 Cor 15:54: quotation, high confidence - 1 Cor 15:55: quotation, high confidence ### Translation notes - 1 Cor 15:39–40 (Augustine's Latin adds “serpents”); 1 Cor 15:44; 1 Cor 15:50; walking on the water, Matt 14:29; 1 Cor 15:52; 1 Cor 15:54–55 (Isa 25:8; Hos 13:14). The editor deletes “without corruption” (sine corruptione) after “stability”. ### Citation (SBL) Augustine, Fid. symb. 24 (CSEL 41:30–32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/19/#p-24). ## On Faith and the Creed 25 - URL: https://sophiascriptura.com/fathers/augustine-fide-symbolo/19/#p-25 - Source: CSEL 41:32–33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Creed's few words lead believers through faith and right living to a pure heart that understands what it believes. ### Latin text Haec est fides, quae paucis uerbis tenenda in symbolo nouellis christianis datur. quae pauca uerba fidelibus nota sunt, ut credendo subiugentur deo, subiugati recte uiuant, recte uiuendo cor mundent, corde mundato quod credunt intellegant. ### English translation (Claude) This is the faith which is given in the Creed to new Christians, to be held in a few words. These few words are known to the faithful, so that by believing they may be made subject to God, being subject they may live rightly, living rightly they may cleanse the heart, and with the heart cleansed they may understand what they believe. ### Citation (SBL) Augustine, Fid. symb. 25 (CSEL 41:32–33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-fide-symbolo/19/#p-25).