Explanation of the Creed (complete) (Explanation of the Creed)

Nicetas, bishop of Remesiana

Explanation of the Creed (complete)

Nicetas, bishop of Remesiana · Explanation of the Creed · ca. 380–414 · Remesiana · 14 passages

Latin text: Migne, PL 52 (Latin text: Migne, Patrologia Latina 52, digitized by Open Greek and Latin (patrologia_latina-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).

BothSource textEnglish

Show only the passage I followed

Chapter 1

1PL 52:865d–867 a

Qui credit in Christo, et sequitur eum ad veram ducentem vitam, sicuti Israelis populus Moysen secutus terram repromissionis ingressus, hic confidens duce Christo abrenuntiat inimico, et angelis ejus, et universae magicae curiositati, quae constat per angelos Satanæ. Deinde renuntiat operibus ejus malis, et culturæ, idolis, sortibus, et auguriis, pompis, et theatris, fornicationibus, ebrietatibus, choris, atque mendaciis. Haec sunt et alia serpentina, quæ stringunt animas hominum, et ad inferni carcerem ducunt. His ergo malis se homo expediens, has catenas post dorsum suum velut in faciem projiciens inimici, jam sincera voce pronuntiat.

He who believes in Christ and follows him as he leads to true life, as the people of Israel, following Moses, entered the land of promise, this man, trusting in Christ as leader, renounces the enemy and his angels, and all magical curiosity, which consists in the angels of Satan. Then he renounces his evil works, and cults, idols, lots and auguries, processions and theatres, acts of sexual immorality, drunkenness, dances and lies. These and others are the serpent’s [chains] which bind the souls of men and lead them to the prison of hell. Freeing himself, then, from these evils, casting these chains behind his back as if into the face of the enemy, he now declares with a sincere voice:

Matt 25:41 (allusion, medium confidence) · Josh 3:17 (echo, low confidence)

Notes and citation

Summary: Nicetas describes the baptismal renunciation of the devil, his angels and his works, which precedes the profession of the creed.

This is Nicetas’s Explanation of the Creed, from his Instructions for baptismal candidates. Allusions: Exod–Josh (the exodus); Matt 25:41. “Serpentina” lacks its noun; Burn’s text has “vincula serpentina” (“the serpent’s chains”), supplied in brackets. Several OCR slips and stray note letters were corrected, some from Burn’s edition (1905).

Notes on the original text

Digital text corrected (OCR slip (reading from Burn 1905); joined words; stray marks; stray note letter; OCR slip (reading from Burn 1905); stray note letter; stray note letter; stray mark): ad Ive. ram ducentem vitam → ad veram ducentem vitam; et angelis . ejus,et universae magicse a curiositati, quae constat ejus per angelos → et angelis ejus, et universae magicae curiositati, quae constat per angelos; Deinde b renuntiat operibus : ejus malis → Deinde renuntiat operibus ejus malis; fornicationibus, c ebrietatibus → fornicationibus, ebrietatibus; se homo expediens,has catenas → se homo expediens, has catenas; jam d sincera voce → jam sincera voce.

Topics: Baptism, The devil and demons

Cite (SBL): Nicetas of Remesiana, Symb. 1 (PL 52:865d–867 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-explanatio-symboli/1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-explanatio-symboli/1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-explanatio-symboli-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 2

2PL 52:867a–867 a

Credo in Deum Patrem omnipotentem. Bene incipit a credulitate confessio, quia sic beatus Paulus expressit. Corde, inquit, creditur ad justitiam, ore autem confessio fit ad salutem (Rom. x, 10). Credis ergo in Deum Patrem omnipotentem: Deum ingenitum, qui ortus a nullo est, et a nullo coepit : Deum invisibilem, quem nullus carnis oculus videre sufficit: Deum incomprehensibilem, qui omnia comprehendit: Deum immutabilem, qui non mutatur temporibus, nec senescit aetate, sed semper idem est: qui non in tempore coepit vivere, sed semper vivens, nullum patitur successorem : Deum bonum et justum coeli et terræ Creatorem. Hunc confiteris Deum, sed eumdem confitearis et Patrem Filii necesse est: nemo enim Pater est sine Filio: Pater ergo per Filium est, habens utique Filium, cujus sit Pater. Et haec est pia confessio in Deum; ut eum non solum Deum scias, sed cognoscas et Patrem, Patrem viventis verbi, virtutis ac sapientiæ propriae: qui ante omnia sæcula, ante omnium principium, ante omne omnino tempus ex se genuit Filium, Spiritus Spiritum, Deus Deum; in quo sunt condita universa quæ in cælis, et quæ in terra ; visibilia, et invisibilia, sicut docet Paulus (Coloss. I, 16), et consignat Joannes: Omnia per ipsum facta sunt, et sine ipso factum est nihil (Joan. i, 3)

“I believe in God the Father almighty.” The confession rightly begins with believing, for so blessed Paul expressed it: “With the heart,” he says, “one believes unto righteousness, and with the mouth confession is made unto salvation.” You believe, then, in God the Father almighty: God unbegotten, who arose from no one and began from no one; God invisible, whom no eye of flesh is able to see; God incomprehensible, who comprehends all things; God unchangeable, who is not changed by the times nor grows old with age, but is always the same; who did not begin to live in time, but, always living, suffers no successor; God good and just, Creator of heaven and earth. Him you confess as God, but you must confess the same also as Father of the Son: for no one is a Father without a Son. He is Father, then, through the Son, having indeed a Son whose Father he is. And this is the pious confession of God: that you not only know him as God, but recognize him also as Father, the Father of his living Word, his own Power and Wisdom: who before all ages, before the beginning of all things, before all time whatever, begot from himself the Son, Spirit from Spirit, God from God; in whom were founded all things that are in heaven and that are on earth, visible and invisible, as Paul teaches, and as John seals it: “All things were made through him, and without him nothing was made.”

Rom 10:10 (quotation, high confidence) · 1 Tim 6:16 (allusion, medium confidence) · 1 Cor 1:24 (allusion, medium confidence) · Col 1:16 (quotation, high confidence) · John 1:3 (quotation, high confidence)

Notes and citation

Summary: Nicetas explains the first article: God the Father almighty is unbegotten, invisible, unchangeable and Creator, and is truly Father of his eternally begotten Son, through whom all was made.

Quotations: Rom 10:10; Col 1:16; John 1:3. Allusions: 1 Tim 6:16; 1 Cor 1:24. Many OCR slips, joined words and stray note letters were corrected.

Notes on the original text

Digital text corrected (doubled word; joined words; OCR slips; joined words; joined words; OCR slip; stray mark; joined words; stray note letter; stray note letters; joined words; OCR slip): Bene incipit acredulitate confessio,quia → Bene incipit a credulitate confessio, quia; Deum ingenitum, quiortusa nullo est, ea nullo coepit : Deum invisibilem ,quem → Deum ingenitum, qui ortus a nullo est, et a nullo coepit : Deum invisibilem, quem; Deum incomprehensibilem,qui omnia → Deum incomprehensibilem, qui omnia; justum coeli - etterræ Creatorem. Hunc confiteris Deum,sed → justum coeli et terræ Creatorem. Hunc confiteris Deum, sed; h Et haec est piaconfessioin Deum; ut eum non solum i Deum gcias,sed cognoscas et Patremj ,Patrem viventis verbi,virtutis → Et haec est pia confessio in Deum; ut eum non solum Deum scias, sed cognoscas et Patrem, Patrem viventis verbi, virtutis; propriae: k qui ante omnia → propriae: qui ante omnia; ante omne omnino . tempus ex segenuit Filium → ante omne omnino tempus ex se genuit Filium; et quæ in in terra ; visibilia, et invisibilia, sicutdocet Paulus (Coloss. I, ł6), et consignat Joannes: mom. nia per ipsum → et quæ in terra ; visibilia, et invisibilia, sicut docet Paulus (Coloss. I, 16), et consignat Joannes: Omnia per ipsum.

Topics: Trinity, Baptism, Creation

Cite (SBL): Nicetas of Remesiana, Symb. 2 (PL 52:867a–867 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-explanatio-symboli/2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-explanatio-symboli/2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-explanatio-symboli-2) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 3

3PL 52:867a–867 b

Credens ergo in Deum Patrem, statim te confiteberis credere et in Filium ejus Jesum Christum. Hic est Filius Dei Jesus Christus; Jesus qui Hebræorum lingua interpretatus, Salvator intelligitur: Christus vero regiæ dignitatis appellatio est: veluti salvator et rex, unus atque idem Christus Jesus. Hic propter nostram salutem descendit a Patre de cœlis, et simile nobis corpus accepit. Natus ex Spiritu sancto et Virgine Maria sine ulla viri operatione: corpus ex corpore Spiritus sancti virtute generatum est; manens Deus, homo factus est, ut hominibus et visui et doctrinae saluti esse posset; quia aliter divinitas ab hominibus sustineri non poterat nisi corporis assumptione visibilis.

Believing, then, in God the Father, you will at once confess that you believe also in his Son Jesus Christ. This is the Son of God, Jesus Christ; Jesus, which, interpreted from the language of the Hebrews, is understood as Saviour; Christ is the title of royal dignity: as Saviour and King, one and the same Christ Jesus. He for our salvation came down from the Father from heaven and took a body like ours. Born of the Holy Spirit and the Virgin Mary without any working of a man: body from body was begotten by the power of the Holy Spirit; remaining God, he became man, so that he could be for men both for sight and for teaching and for salvation; because otherwise the divinity could not be endured by men except by taking up a visible body.

Matt 1:21 (allusion, high confidence) · Luke 1:35 (allusion, high confidence) · John 3:13 (allusion, medium confidence)

Notes and citation

Summary: Nicetas explains the article on Jesus Christ: “Jesus” means Saviour and “Christ” king; he came down and was born of the Holy Spirit and the Virgin Mary, becoming man while remaining God.

Allusions: Matt 1:21; Luke 1:35. Several OCR slips were corrected; “ad hominibus … msi corpons” is read “ab hominibus … nisi corporis” as in Burn’s edition (1905).

Notes on the original text

Digital text corrected (OCR slip; OCR slips (reading from Burn 1905); joined words; joined words; split word; joined words; stray mark; stray comma; stray note letter): Filium ejus Jesum Chrislum → Filium ejus Jesum Christum; Salvatorintelligitur: Chri. stus vero → Salvator intelligitur: Christus vero; descendita Patre de cœlis → descendit a Patre de cœlis; Natus ex Spiritusancto.et Virgine Maria → Natus ex Spiritu sancto et Virgine Maria; Spiritus sancti virtute, generatum est; manens Deus, homo factus est, n ut hominibus → Spiritus sancti virtute generatum est; manens Deus, homo factus est, ut hominibus; divinitas ad hominibus sustineri non poterat msi corpons assumptione → divinitas ab hominibus sustineri non poterat nisi corporis assumptione.

Topics: Christology, Baptism, Incarnation

Cite (SBL): Nicetas of Remesiana, Symb. 3 (PL 52:867a–867 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-explanatio-symboli/3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-explanatio-symboli/3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-explanatio-symboli-3) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 4

4PL 52:867b–869 b

Natus ergo ex sancta et incontaminata Virgine, ut sanctæ nativitatis nobis præstaret initium. Natus est, secundum quod ante dictum fuerat per prophetam : Ecce virgo in utero concipiet, et pariet Filium, et vocabitur nomen ejus Emmanuel: quod est interpretatum, Nobiscum Deus (Isai. VII, 14; Matth. I, 23). Crede ergo, hunc, qui ex Virgine natus est, nobiscum esse Deum; Deum ante saecula de Patre: hominem ex Virgine propter homines. Vere incarnatum, non putative, sicut quidam erronei hæretici erubescentes mysterium Dei, in phantasmate dicunt factam Domini incarnationem : quia non vere fuerit quod videbatur, sed oculos fefellerit hominum. Quod absit omnino a Dei veritate. Si enim falsa incarnatio est, falsa erit et salus hominum. Quod si vere salus in Christo est, vera æque incarnatio est. In ipso utrumque existens; homo, quod videbatur; Deus, quod non videbatur. Manducans ut homo, et pascens quinque millia hominum quinque panibus, quia Deus. Dormiens ut homo in navi, sed ventis et mari imperans, quia Deus. Manus cruci affigens velut homo; sed paradisum confitenti se latroni tribuens, quia Deus. Mortem postremo suscipiens deposito ad modicum corpore, ut homo; sed quatriduanum mortuum de sepulcro suscitans, quia Deus. Utrumque ergo credendus est Christus; Deus, et homo : quia sicut homo ex passionibus agnoscitur, ita Deus ex divinis operibus manifestatur. Habes ergo unde respuas magistros fallaciae. Si quis tibi hominem tantummodo Christum fuisse in auribus susurrare tentaverit, dicito quia eum qui homo propter peccata nostra factus est, Deum ex virtutibus, et professionibus jam cognovi, dicente ipso Salvatore ad Judæos: Si mihi non vultis credere, vel operibus credite. Et cognoscite, quia ego in Patre, et Pater in me (Joan. X, 38)

Born, then, of the holy and undefiled Virgin, so that he might give us the beginning of a holy birth. He was born according to what had been spoken before through the prophet: “Behold, a virgin will conceive in the womb and bear a Son, and his name will be called Emmanuel, which is interpreted, God with us.” Believe, then, that he who was born of the Virgin is God with us: God before the ages from the Father; man from the Virgin for the sake of men. Truly incarnate, not in appearance, as certain erring heretics, ashamed of the mystery of God, say that the Lord’s incarnation took place in a phantom: that what was seen was not real but deceived men’s eyes. Far be this altogether from the truth of God. For if the incarnation is false, the salvation of men will also be false. But if salvation in Christ is true, the incarnation likewise is true. Both exist in him: man, in what was seen; God, in what was not seen. Eating as man, and feeding five thousand men with five loaves, because he is God. Sleeping as man in the boat, but commanding the winds and the sea, because he is God. Fixing his hands to the cross as man; but granting paradise to the thief who confessed him, because he is God. Finally, undergoing death, laying aside his body for a little while, as man; but raising from the tomb one four days dead, because he is God. Christ, then, is to be believed both: God and man; for as he is recognized as man from his sufferings, so he is shown to be God from his divine works. You have, then, the means to reject the masters of deceit. If anyone tries to whisper in your ears that Christ was only a man, say that him who became man for our sins I already know to be God from his powers and his declarations, as the Saviour himself says to the Jews: “If you will not believe me, believe at least the works; and know that I am in the Father and the Father in me.”

Isa 7:14 (quotation, high confidence) · Matt 1:23 (quotation, high confidence) · Matt 14:17–21 (allusion, high confidence) · Matt 8:24–26 (allusion, high confidence) · Luke 23:42–43 (allusion, high confidence) · John 11:39–44 (allusion, high confidence) · John 10:38 (quotation, high confidence)

Notes and citation

Summary: Nicetas teaches that Christ, born of the Virgin as Isaiah foretold, is truly incarnate (against those who make his body a phantom) and is both man and God, as his works show.

Quotations and allusions: Isa 7:14; Matt 1:23; Matt 14:17–21; Matt 8:24–26; Luke 23:42–43; John 11:39–44; John 10:38. The heretics meant are docetists. The sentence beginning “say that him who …” is restored from Burn’s edition (1905); the PL text was garbled. Many OCR slips and stray note letters were corrected.

Notes on the original text

Digital text corrected (OCR slip; joined words; joined words; split word; joined words; stray note letter; stray mark; joined words; OCR slips; stray note letter; stray note letters; garbled text (reading from Burn 1905)): et incontaminataVirgine → et incontaminata Virgine; dictum fueratper prophe. tam : Ecce virgo in uteroconcipiet → dictum fuerat per prophetam : Ecce virgo in utero concipiet; nomen ejus 0 Emmanuel: quod est interpretatum,NobiscumDeus (Isai. VII, 14); Matth. 1,13). Crede ergo,hunc,quiex Virgine Datus est → nomen ejus Emmanuel: quod est interpretatum, Nobiscum Deus (Isai. VII, 14; Matth. I, 23). Crede ergo, hunc, qui ex Virgine natus est; hominem ex Virginepropterhomines → hominem ex Virgine propter homines; sicutpquidamerronei hæretici erubescentes mysterium Dei,in phantasmate → sicut quidam erronei hæretici erubescentes mysterium Dei, in phantasmate; Quod q absit omnino → Quod absit omnino; homo,quod videbatur; Deus,quod non videbatur.Manducans uthomo, etpascens quinque a milliahominum → homo, quod videbatur; Deus, quod non videbatur. Manducans ut homo, et pascens quinque millia hominum; sed venUs et mari imperans → sed ventis et mari imperans; deposilo ad modicum corpore → deposito ad modicum corpore; de sepulcro b suscitans → de sepulcro suscitans; magistros fallaciae, Si quis → magistros fallaciae. Si quis; susurrare c tentaverit, dicito quia homo per praedicta factus est; d quem ex virtutibus → susurrare tentaverit, dicito quia eum qui homo propter peccata nostra factus est, Deum ex virtutibus; et Patei in me → et Pater in me.

Topics: Christology, Heresy, Incarnation

Cite (SBL): Nicetas of Remesiana, Symb. 4 (PL 52:867b–869 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-explanatio-symboli/4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-explanatio-symboli/4

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-explanatio-symboli-4) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 5

5PL 52:869b–869 d

Sequitur ut credas Dominicae passioni ; et passum confitearis Christum, crucifixum a Judaeis, secundum praedicta prophetarum. Et vide ne erubescas in passione Domini tui. Si forte aliquid infidelitas Judæorum, vel stultitia gentium de magnifica Christi cruce blasphemare voluerint, memento semper dicti Domini: Qui me confessus fuerit coram hominibus, et ego confitebor eum coram Patre meo, qui est in cælis (Matth. x, 32). Nec sane est unde confundaris si in quo sacramento passus est Christus, intelligas. Passus est non divinitate, sed carne. Deus enim impassibilis semper est. Passus autem est carne, sicut apostolus docet (I Petr. IV, 1), ut ejus vulnere salus humano generi proveniret: sicut etiam propheta prædixerat Isaias. Et ipse, inquit, passus est pro peccatis nostris, vel vulnere ejus sanati sumus omnes (Isai. LIII, 5). Nostro enim peccato passus est Christus, ut nobis justitia donaretur. Sub Pontio ergo Pilato passus est. Tempus designatur, quo Pontius Pilatus fuit praeses Syriæ et Palestinae. Hoc autem ideo caute ponitur, quia aliquanti haereticorum daemoniacis fraudibus decepti diversos garriunt christos. Tu ergo et tempus passionis edoceris ; ut eum, qui vere sub Pontio Pilato pro salute mundi passus est Christus, non passum aliquem alium fatearis. Mortuus est ergo, ut mortis jura dissolveret.

It follows that you believe in the Lord’s passion and confess that Christ suffered, crucified by the Jews, according to the predictions of the prophets. And see that you are not ashamed of the passion of your Lord. If perhaps the unbelief of the Jews or the folly of the Gentiles wishes to blaspheme anything about the glorious cross of Christ, always remember the Lord’s saying: “Whoever confesses me before men, I too will confess him before my Father who is in heaven.” Nor indeed is there any reason for you to be confounded, if you understand in what mystery Christ suffered. He suffered not in his divinity but in the flesh. For God is always impassible. But he suffered in the flesh, as the apostle teaches, so that by his wound salvation might come to the human race: as the prophet Isaiah too had foretold: “And he,” he says, “suffered for our sins, and by his wound we are all healed.” For Christ suffered for our sin, so that righteousness might be given to us. He suffered, then, under Pontius Pilate. The time is marked when Pontius Pilate was governor of Syria and Palestine. This is set down carefully because some of the heretics, deceived by demonic frauds, babble of various christs. You, then, are taught also the time of the passion, so that you may confess as having suffered no other than him who truly suffered under Pontius Pilate for the salvation of the world, Christ. He died, then, to dissolve the rights of death.

Matt 10:32 (quotation, high confidence) · 1 Pet 4:1 (allusion, high confidence) · Isa 53:5 (quotation, high confidence) · Heb 2:14 (allusion, medium confidence) · 1 Cor 1:23 (allusion, medium confidence)

Notes and citation

Summary: Nicetas explains the passion: Christ suffered in the flesh, not in his divinity, for our sins, under Pontius Pilate, whose name fixes the time against heretics who speak of other christs.

The ascription of the crucifixion to “the Jews” is Nicetas’s, translated as written. Pilate was prefect of Judaea, not governor of Syria; stated as written. Quotations: Matt 10:32; 1 Pet 4:1; Isa 53:5. Allusion: Heb 2:14. Several OCR slips and stray note letters were corrected.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; joined words; joined words; joined words; OCR slip; joined words; split word; stray mark; stray mark; joined words; OCR slip): crucifixum aJudaeis, secundum praedicta prophetar um. Et vide ne erubescas in passione Domini tui. Si ; forte → crucifixum a Judaeis, secundum praedicta prophetarum. Et vide ne erubescas in passione Domini tui. Si forte; blasphemare voluerint,memento somper dicti → blasphemare voluerint, memento semper dicti; coram hominibus, It ego confitebor → coram hominibus, et ego confitebor; passus est Christus.intelligas. Passus est nondivinitate, sed carne. DEus enim → passus est Christus, intelligas. Passus est non divinitate, sed carne. Deus enim; sicut apostolus docet(I Pstr. IV, 1 ), utejus vulnere → sicut apostolus docet (I Petr. IV, 1), ut ejus vulnere; sanati sumus omnes (lsai. LIII, 5) → sanati sumus omnes (Isai. LIII, 5); Tempus designatur,quo Pontius → Tempus designatur, quo Pontius; ideo caute ponitur,quia aliquanti haereticorm daemoniacis → ideo caute ponitur, quia aliquanti haereticorum daemoniacis; Mortuus est ergo. ut mortis → Mortuus est ergo, ut mortis.

Topics: Christology, Heresy, Baptism, Passion and death of Christ

Cite (SBL): Nicetas of Remesiana, Symb. 5 (PL 52:869b–869 d; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-explanatio-symboli/5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-explanatio-symboli/5

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-explanatio-symboli-5) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 6

6PL 52:869d–869 a

Tertia die resurrexit vivus a mortuis, sicut ait propheta, inter mortuos liber (Psal. LXXXVII, 6). Neque poterat Christus a morte detineri, qui et mortis, et vitae totam obtinet potestatem. Ascendit in cœlos, unde et descenderat : quia Nemo, inquit, ascendit in cælum nisi qui de cælo descendit, Filius hominis qui erat in cœlo (Joan. x, 18 ; III, 13). Sedet ad dexteram Patris, secundum quod dictum est in Davidicis ex persona Dei Patris ad Filium : Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum (Ps. CIX, 1). Inde venturus est judicare vivos et mortuos. Crede quoniam hic ipse Christus Dominus noster veniet cum angelis et virtutibus eorum, tam vivos quam olim mortuos judicare: ut reddat singulis secundum opera eorum: hoc est, justos ad vitam aeternam constituat; impios autem æternæ poenae subjiciat.

On the third day he rose alive from the dead, as the prophet says, “free among the dead.” Nor could Christ be held by death, who holds all power both of death and of life. He ascended into heaven, whence he had also come down: for “No one,” he says, “has ascended into heaven except him who came down from heaven, the Son of Man who was in heaven.” He sits at the right hand of the Father, according to what is said in the psalms of David in the person of God the Father to the Son: “Sit at my right hand, until I make your enemies the footstool of your feet.” From there he will come to judge the living and the dead. Believe that this same Christ our Lord will come with the angels and their powers to judge both the living and those long dead: so as to render to each according to their works: that is, to establish the just in eternal life, but to subject the impious to eternal punishment.

Ps 88:5 (87:6 Vulg.) (quotation, high confidence) · Acts 2:24 (allusion, high confidence) · John 10:18 (allusion, medium confidence) · John 3:13 (quotation, high confidence) · Ps 110:1 (109:1 Vulg.) (quotation, high confidence) · Matt 16:27 (allusion, high confidence) · Matt 25:46 (allusion, high confidence)

Notes and citation

Summary: Nicetas explains the resurrection, ascension, session at the Father’s right hand and Christ’s coming to judge the living and the dead.

Quotations: Ps 88:5 (Vulgate 87:6, “free among the dead”); Acts 2:24; John 3:13 (Migne also cites John 10:18); Ps 110:1 (Vulgate 109:1); Matt 16:27; Matt 25:46. Several OCR slips were corrected.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; joined words; misprinted reference; joined words; joined words; OCR slips; split word; split word; stray note letter): Tertia die resurrexit vivus amortuist sicut ait prophela,inter mortuos liber(Psal. LXXXVII, 6,) Ne- que poterat Christus a mortedetineri → Tertia die resurrexit vivus a mortuis, sicut ait propheta, inter mortuos liber (Psal. LXXXVII, 6). Neque poterat Christus a morte detineri; Ascendit in cœlosy unde → Ascendit in cœlos, unde; in Davidicis expersona Dei Patris → in Davidicis ex persona Dei Patris; donee ponam inimicos tuos scabellum pedum tuorum(Ps. CIX,8). Inde venturus e judicare vivos et mortuos.Crede → donec ponam inimicos tuos scabellum pedum tuorum (Ps. CIX, 1). Inde venturus est judicare vivos et mortuos. Crede; et virtutibus eorum, t tam vivos → et virtutibus eorum, tam vivos; hoc est, j ustos ad vitam → hoc est, justos ad vitam.

Topics: Christology, Eschatology, Baptism, Resurrection and ascension of Christ

Cite (SBL): Nicetas of Remesiana, Symb. 6 (PL 52:869d–869 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-explanatio-symboli/6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-explanatio-symboli/6

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-explanatio-symboli-6) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 7

7PL 52:869a–869 b

Credis et in Spiritum sanctum. Hic Spiritus sanctus unus est, sanctificans omnia, qui de Patre procedit, solus scrutans mysteria et profunda Dei, qui in specie columbae de coelis venit in Christum. Hic Spiritus sanctus unus quidem est, sed multiplex in virtutibus et in operationibus. Ipse dividit gratiarum dona singulis prout vult (I Cor. XII, 11). Ipse prophetas constituit, apostolos implevit ; et ipse tempore baptismi animas credentium, corporaque sanctificat; sine cujus operatione nulla potest creatura ad aeternitatem pervenire : in cujus gloriam etiam angeli prospicere concupiscunt (I Petr. 1, 12). Qui et sedes et dominationes, et universas coelorum virtutes sua majestate sanctificat. In quem Spiritum sanctum si quis blasphemaverit, non habet remissionem neque in hoc saeculo neque in futuro, sicut ipse Dominus pronuntiavit (Matth. XII. 32).

You believe also in the Holy Spirit. This Holy Spirit is one, sanctifying all things, who proceeds from the Father, who alone searches the mysteries and depths of God, who came from heaven upon Christ in the form of a dove. This Holy Spirit is indeed one, but manifold in powers and in workings. He distributes the gifts of graces to each as he wills. He appointed the prophets, filled the apostles; and at the time of baptism he sanctifies the souls and bodies of believers; without whose working no creature can come to eternity; into whose glory even the angels long to look. He also sanctifies by his majesty the thrones and dominions and all the powers of heaven. Whoever blasphemes against this Holy Spirit has no forgiveness either in this age or in the age to come, as the Lord himself declared.

John 15:26 (allusion, high confidence) · 1 Cor 2:10 (allusion, high confidence) · Matt 3:16 (allusion, high confidence) · 1 Cor 12:11 (quotation, high confidence) · 1 Pet 1:12 (allusion, high confidence) · Col 1:16 (allusion, medium confidence) · Matt 12:32 (quotation, high confidence)

Notes and citation

Summary: Nicetas explains the article on the Holy Spirit, who proceeds from the Father, sanctifies all, distributes gifts, inspired prophets and apostles, sanctifies at baptism, and whose blasphemy is unforgivable.

Quotations and allusions: John 15:26; 1 Cor 2:10; Matt 3:16; 1 Cor 12:11; 1 Pet 1:12; Col 1:16; Matt 12:32. Several OCR slips and stray note letters were corrected.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray note letter; joined words; joined words; joined words; OCR slips; split word; stray note letter; stray note letters; split words; joined words): Hic Spiritus san- ctus unus est → Hic Spiritus sanctus unus est; qui de Patre procedit,solus scrutans → qui de Patre procedit, solus scrutans; HicSpiritus sanctus unusquidemest → Hic Spiritus sanctus unus quidem est; dividit gratiarum donasingulis prout vult (1 Cor.xn, 1 1) → dividit gratiarum dona singulis prout vult (I Cor. XII, 11); corporaque sanctificat; g sine cuj us operatione nulla potest creatura adaeternitatem pervenire : in cuj us gloriam etiam h angeli → corporaque sanctificat; sine cujus operatione nulla potest creatura ad aeternitatem pervenire : in cujus gloriam etiam angeli; Qui et sades i et dominationes,et universas → Qui et sedes et dominationes, et universas; majestate sanctificat. j In quem → majestate sanctificat. In quem; neque in hoc speculo neque → neque in hoc saeculo neque.

Topics: Trinity, Baptism, The Holy Spirit

Cite (SBL): Nicetas of Remesiana, Symb. 7 (PL 52:869a–869 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-explanatio-symboli/7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-explanatio-symboli/7

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-explanatio-symboli-7) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 8

8PL 52:869c–869 c

Hanc Trinitatis fidem, fratres, in cordibus firmate vestris, credentes in unum Deum Patrem omnipotentem, et in Filium ejus Jesum Christum Dominum nostrum, et in Spiritum sanctum, lumen verum, et sanctificatorem animarum, qui est pignus hæreditatis nostrae, qui nos, si in eum fuerimus intenti, deducet in omnem veritatem, et faciet cœlestibus cohaerere. Hanc enim regulam fidei apostoli a Domino acceperunt, ut in nomine Patris, et Filii, et Spiritus sancti omnes gentes credulas baptizarent (Matth.xxvIII, 1 9). Haec in vobis maneat fides ; hoc depositum custodite, charissimi, devitantes profanas vocum novitates et oppositiones fallacis scientiæ (I Tim. vi, 20).

Make firm this faith of the Trinity in your hearts, brothers, believing in one God the Father almighty, and in his Son Jesus Christ our Lord, and in the Holy Spirit, the true light and sanctifier of souls, who is the pledge of our inheritance, who, if we are attentive to him, will lead us into all truth and make us cleave to heavenly things. For this rule of faith the apostles received from the Lord, that they should baptize all the believing nations in the name of the Father and of the Son and of the Holy Spirit. Let this faith remain in you; guard this deposit, dearest ones, avoiding profane novelties of words and the oppositions of deceitful knowledge.

Eph 1:14 (allusion, high confidence) · John 16:13 (allusion, high confidence) · Matt 28:19 (allusion, high confidence) · 1 Tim 6:20 (quotation, high confidence)

Notes and citation

Summary: Nicetas urges the candidates to keep firmly the faith in the Trinity, the rule received by the apostles with the command to baptize.

Quotations and allusions: Eph 1:14; John 16:13; Matt 28:19; 1 Tim 6:20. Several OCR slips were corrected.

Notes on the original text

Digital text corrected (joined words; split word; OCR slip; split word; OCR slip; joined words): fratres,incordibusfirmate vestris,credentes → fratres, in cordibus firmate vestris, credentes; a postoli a Domino acceperunt,u* in nomine → apostoli a Domino acceperunt, ut in nomine; omnesgentes credulas → omnes gentes credulas; hoc de positum custodite, charississimi, devitantes profanas vocumnovitates → hoc depositum custodite, charissimi, devitantes profanas vocum novitates.

Topics: Trinity, Baptism, Rule of faith

Cite (SBL): Nicetas of Remesiana, Symb. 8 (PL 52:869c–869 c; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-explanatio-symboli/8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-explanatio-symboli/8

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-explanatio-symboli-8) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 9

9PL 52:869c–871 a

Si gentiles suadent multos patres iterum colere, tu retine beatam professionem tuam, qui unum confessus es Deum Patrem : nec enim natura fert, ut unus homo plures habeat patres. Si Judaeus Christum Dei Filium non credere suadet, sit tibi tamquam hostis; aut impugnandus, si tanta tibi est scientia Scripturarum ; aut certe devitandus, si exercitatio deest. Si quis hæreticus sub nomine Christiano aut Christum tibi creaturam tradit, aut Spiritum sanctum alienum esse a Patris et Filii gloria persuadet, sit tibi tamquam ethnicus et publicanus ; quia te ad idololatriam deducit, cum creaturam colere persuadet. Et cum te quæstionibus tortuosis nititur implicare, recurre ad murum fidei tuae, et dic secundum Apostolum : Ego ablutus sum, ego sanctificatus sum, ego justificatus in nomine Domini nostri Jesu Christi, et in Spiritu Dei mei (I Cor. VI, 11). Nihil de hac Trinitatis professione mutabo, ne saluti meæ damnum, et fidei faciam detrimentum.

If pagans urge you to worship many fathers again, hold fast your blessed profession, you who have confessed one God the Father: for nature does not allow one man to have several fathers. If a Jew urges you not to believe that Christ is the Son of God, let him be to you as an enemy; either to be fought, if you have so great a knowledge of the Scriptures; or certainly to be avoided, if practice is lacking. If any heretic under the Christian name either hands on to you that Christ is a creature, or persuades you that the Holy Spirit is foreign to the glory of the Father and the Son, let him be to you as a pagan and a tax collector; for he leads you to idolatry when he persuades you to worship a creature. And when he tries to entangle you with twisted questions, run back to the wall of your faith and say, with the Apostle: “I have been washed, I have been sanctified, I have been justified in the name of our Lord Jesus Christ and in the Spirit of my God.” I shall change nothing of this profession of the Trinity, lest I do harm to my salvation and injury to my faith.

Matt 18:17 (allusion, high confidence) · 1 Cor 6:11 (quotation, high confidence)

Notes and citation

Summary: Nicetas tells candidates how to answer pagans, Jews and heretics who deny the one Father, the Son’s divinity or the Spirit’s glory: hold to the baptismal profession of the Trinity.

The attitude toward Jews and heretics is Nicetas’s, translated as written. Quotations and allusions: Matt 18:17; 1 Cor 6:11. “A nuntiabo” is read “mutabo” as in Burn’s edition (1905). Many OCR slips and stray note letters were corrected.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; joined words; OCR slips; stray note letter (reading from Burn 1905); joined words; stray note letter; stray note letter; OCR slip; stray note letters; OCR slip; joined words): professionem tuam, k qui unum → professionem tuam, qui unum; nec 1 enim natura fert → nec enim natura fert; Si Judaeus ChristumDei Filium → Si Judaeus Christum Dei Filium; si exercitatiot .deest. Siquis hæreticus sob nomine Christiano ant Christum → si exercitatio deest. Si quis hæreticus sub nomine Christiano aut Christum; Spiritum sanctum salienum esse → Spiritum sanctum alienum esse; sit tibi 1 tamquam ethnicus et poblicanus ; quia te ad. idololatriamb deducit, cum creaturamcolere persuadet → sit tibi tamquam ethnicus et publicanus ; quia te ad idololatriam deducit, cum creaturam colere persuadet; nititur impheare, recurre ad murum tideituae → nititur implicare, recurre ad murum fidei tuae; Ego c absolutus sum → Ego ablutus sum; (l Cor. VI, 11). Nihil de hac Trinitatis professione a nuntiabo, ne saluti meæ e damnum → (I Cor. VI, 11). Nihil de hac Trinitatis professione mutabo, ne saluti meæ damnum.

Topics: Trinity, Heresy, Baptism

Cite (SBL): Nicetas of Remesiana, Symb. 9 (PL 52:869c–871 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-explanatio-symboli/9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-explanatio-symboli/9

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-explanatio-symboli-9) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 10

10PL 52:871a–871 a

Post confessionem beatae Trinitatis, jam profiteris credere sanctam Ecclesiam catholicam. Ecclesia quid aliud, quam sanctorum omnium congregatio? Ab exordio enim sæculi, sive patriarchæ, sive Abraham, Isaac, et Jacob, sive prophetæ, sive apostoli, sive martyres, sive cæteri justi qui fuerunt, qui sunt, qui erunt, una Ecclesia sunt, quia una fide et conversatione sanctificati, uno spiritu signati, unum corpus effecti sunt : cujus corporis caput Christus, sicut perhibetur et scriptum est (Coloss. I, 18). Adhuc amplius dico. Etiam angeli, etiam virtutes et potestates supernæ in hac una confoederantur Ecclesia; Apostolo nos docente, quia in Christo reconciliata sint omnia, non solum quæ in terra sunt, verum et quæ in cælo (Coloss i, 20). Ergo in hac una Ecclesia crede te communionem consecuturum esse sanctorum. Scito unam hanc esse Ecclesiam catholicam in omni orbe terræ constitutam; cujus communionem debes firmiter tenere. Sunt quidem et aliae pseudo-ecclesiae; sed nihil tibi commune cum illis; ut puta Manichæorum, Cataphrygarum, Marcionistarum; vel cæterorum haereticorum, sive schismaticorum; quia jam desinunt istae Ecclesiae esse sanctae : siquidem daemoniacis deceptae doctrinis, aliter credunt, aliter agunt, quam Christus Dominus mandavit, quam apostoli tradiderunt. Credis deinde in remissionem peccatorum. Haec est enim gratia, quae credentes, Deum Christum confitentes, consequuntur per baptisma remissionem suorum omnium peccatorum. Unde et regeneratio dicitur ; quia plus homo innocens et purus redditur, quam cum de matris suae utero generatur. Consequenter credis et carnis tuæ resurrectionem, et in vitam æternam. Revera enim si hoc non credis, frustra in Deum credis. Totum enim quod credimus propter nostram credimus resurrectionem. Alioquin si in hac vita tantum speramus in Christo, vere, ut ait Apostolus, miserabiliores sumus omnibus hominibus (I Cor. xv, 19); quando utique ad hoc Christus carnem suscepit humanam, ut communionem vitae perpetuæ mortali nostrae substantiae impertiret.

After the confession of the blessed Trinity, you now profess that you believe the holy catholic church. What is the church but the congregation of all the saints? For from the beginning of the world, whether patriarchs, Abraham, Isaac and Jacob, or prophets, or apostles, or martyrs, or the other righteous who were, who are, who will be, they are one church, because, sanctified by one faith and way of life, sealed by one Spirit, they have been made one body: whose body’s head is Christ, as is declared and written. I say more still. Even the angels, even the powers and authorities above, are confederated in this one church, as the Apostle teaches us that in Christ all things were reconciled, not only those on earth but also those in heaven. Believe, then, that in this one church you will obtain the communion of saints. Know that this is the one catholic church, established in the whole world, whose communion you must hold firmly. There are indeed other pseudo-churches; but you have nothing in common with them: for example, those of the Manichaeans, the Cataphrygians, the Marcionites, or of the other heretics or schismatics; for these churches now cease to be holy, since, deceived by demonic doctrines, they believe otherwise and act otherwise than Christ the Lord commanded and the apostles handed down. You believe next in the forgiveness of sins. For this is the grace by which believers, confessing Christ as God, obtain through baptism the forgiveness of all their sins. Hence it is also called regeneration; because a man is made more innocent and pure than when he is born from his mother’s womb. Consequently you believe also in the resurrection of your flesh and in eternal life. For truly, if you do not believe this, you believe in God in vain. For all that we believe, we believe for the sake of our resurrection. Otherwise, “if in this life only we hope in Christ,” truly, as the Apostle says, “we are more to be pitied than all men”; since Christ indeed took on human flesh for this purpose, to impart the fellowship of perpetual life to our mortal substance.

Col 1:18 (allusion, high confidence) · Col 1:20 (allusion, high confidence) · Eph 4:4–5 (allusion, medium confidence) · Titus 3:5 (allusion, medium confidence) · 1 Cor 15:19 (quotation, high confidence)

Notes and citation

Summary: Nicetas explains the church as the one communion of all the saints and angels, distinct from heretical churches, then the forgiveness of sins in baptism, the resurrection of the flesh and eternal life.

This is one of the earliest explanations of “communion of saints” in a creed. The Cataphrygians are the Montanists. Quotations and allusions: Col 1:18; Col 1:20; Titus 3:5; 1 Cor 15:19; Eph 4:4–5. Many OCR slips and stray note letters were corrected; “in oti iorbe” is read “in omni orbe” as in Burn’s edition (1905).

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; joined words; joined words; joined words; OCR slips (reading from Burn 1905); stray marks; joined words; stray note letter; joined words; stray note letters): beatae Trinitatis,jam profiteris → beatae Trinitatis, jam profiteris; Ecclesia. quid aliud, quam sanctorum omnium congregatio ?; Abexordio → Ecclesia quid aliud, quam sanctorum omnium congregatio? Ab exordio; qui fuerunt,qui sunt → qui fuerunt, qui sunt; una Eccłesia sunt, quia una fide et conversationesanctificati,uno spiritu signati, unam corpus effecti sunt : cujus corporisoaput Christus,sicutperhibetur → una Ecclesia sunt, quia una fide et conversatione sanctificati, uno spiritu signati, unum corpus effecti sunt : cujus corporis caput Christus, sicut perhibetur; (Coloss. I, ł8). Adhucamphus dico.Etiamangeli, etiam virtutes etpotestatessupernæ → (Coloss. I, 18). Adhuc amplius dico. Etiam angeli, etiam virtutes et potestates supernæ; reconciliata fsint omnia,non solum → reconciliata sint omnia, non solum; communionem consecuturum esse sanctorum.Scito unam hanc esseEcdesiam catholicam in oti iorbe terræ constitutam; cuj us communionem debes firmiterrtinere → communionem consecuturum esse sanctorum. Scito unam hanc esse Ecclesiam catholicam in omni orbe terræ constitutam; cujus communionem debes firmiter tenere; Cataphriguarum → Cataphrygarum; siqnidem dsemoniacis → siquidem daemoniacis; quae credentes, g Deum Christum confitentes, h consequuntur → quae credentes, Deum Christum confitentes, consequuntur; plus homo innocens,et purus redditur,quamcum dematris suae uterogeneratur → plus homo innocens et purus redditur, quam cum de matris suae utero generatur; in hac vita tanlum speramus in Christo, vere, ut aitApostolus, miserabiliores sumusomnibus hominibus (I Cor. xv, ł9) → in hac vita tantum speramus in Christo, vere, ut ait Apostolus, miserabiliores sumus omnibus hominibus (I Cor. xv, 19).

Topics: Baptism, Eschatology, Heresy, The church, Forgiveness of sins

Cite (SBL): Nicetas of Remesiana, Symb. 10 (PL 52:871a–871 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-explanatio-symboli/10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-explanatio-symboli/10

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-explanatio-symboli-10) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 11

11PL 52:871a–871 c

Multi quidem sunt haereticorum, qui distorquent fidem resurrectionis, vindicantes solius animæ salutem, negata carnis resurrectione. Sed tu, qui in Christum credis, carnis tuae resurrectionem profiteris. In hoc enim Christus et mortuus est, et resurrexit, ut et viventium et mortuorum dominetur (Rom. XIV,9). Nec sane supervacue hoc credis. Habes siquidem auctores idoneos. Accipe Isaiam prophetam dilucide praedicantem : Exsurgent mortui, et resurgent qui sunt in monumentis, et suscitabuntur qui sunt in terra (Isai. XXVI, 19). Habes et ipsum Dominum prophetarum in Evangelio promittentem: Ego sum resurrectio et vita ; qui credit in me, etiamsi mortuus fuerit, vivet (Joan. xi, 27). Et alio loco: Amen dico vobis, venit hora cum mortui qui sunt in monumentis, audient vocem Filii Dei; et resurgent, qui bona fecerunt, in resurrectionem vitæ, qui autem mala gesserunt, in resurrectionem judicii (Joan. v, 28; 29). Habes apostolum Paulum asseverantem : Oportet corruptum hoc induere incorruptelam, et mortale hoc induere immortalitatem (I Cor. XV, 53). Scitote ex duplici nos esse substantia, id est, corpore et anima. Corpus quidem mortale, anima vero immortalis. Cum homo ex hac vita deficit, non anima moritur, sed ea recedente solum corpus emoritur ; et putrescente in terra corpore, anima pro suo merito aut in loco lucis aut in loco caliginis reservatur : ut in die adventus Domini de coelo, cum venerit cum sanctis angelis suis, resuscitatis omnibus, et animae revocentur in corpora, et justa sit bonorum malorumque discretio. Tunc justi fulgebunt sicut sol in regno Patris eorum : impii vero, et iniqui in tenebras inferni, ubi erit fletus oculorum, et stridor dentium, sicut scriptum est.

There are indeed many of the heretics who distort the faith of the resurrection, claiming salvation for the soul alone and denying the resurrection of the flesh. But you, who believe in Christ, profess the resurrection of your flesh. For to this end Christ both died and rose, that he might be Lord of both the living and the dead. Nor indeed do you believe this needlessly. For you have fit authorities. Take the prophet Isaiah, clearly proclaiming: “The dead will arise, and those who are in the tombs will rise again, and those who are in the earth will be raised.” You have the Lord of the prophets himself promising in the gospel: “I am the resurrection and the life; whoever believes in me, though he die, yet shall he live.” And in another place: “Truly I say to you, the hour is coming when the dead who are in the tombs will hear the voice of the Son of God; and those who have done good will rise to the resurrection of life, but those who have done evil to the resurrection of judgment.” You have the apostle Paul asserting: “This corruptible must put on incorruption, and this mortal put on immortality.” Know that we are of a twofold substance, that is, body and soul. The body is mortal, but the soul immortal. When a man leaves this life, the soul does not die, but when it departs the body alone dies; and while the body decays in the earth, the soul, according to its merit, is kept either in a place of light or in a place of darkness: so that on the day of the Lord’s coming from heaven, when he comes with his holy angels, all being raised, the souls too may be called back into their bodies, and there may be a just separation of the good and the bad. Then the righteous will shine like the sun in the kingdom of their Father: but the impious and wicked [will go] into the darkness of hell, where there will be weeping of eyes and gnashing of teeth, as it is written.

Textual problem in this passage: see the notes.

Rom 14:9 (quotation, high confidence) · Isa 26:19 (quotation, high confidence) · John 11:25 (quotation, high confidence) · John 5:28–29 (quotation, high confidence) · 1 Cor 15:53 (quotation, high confidence) · Matt 25:31 (allusion, high confidence) · Matt 13:43 (quotation, high confidence) · Matt 8:12 (allusion, high confidence)

Notes and citation

Summary: Against heretics who deny bodily resurrection, Nicetas cites Isaiah, Christ and Paul; the soul awaits judgment in light or darkness until the resurrection, when the righteous will shine and the wicked go into darkness.

Quotations and allusions: Rom 14:9; Isa 26:19; John 11:25 (Migne prints 27); John 5:28–29; 1 Cor 15:53; Matt 25:31; Matt 13:43; Matt 8:12. “[will go]” is supplied for an elliptical clause. Many OCR slips and stray note letters were corrected.

Notes on the original text

Digital text corrected (OCR damage; OCR slip; joined words; OCR slips; joined words; joined words; joined words; OCR slip; joined words; OCR slips; stray note letter; joined words; split word; stray mark; joined words; stray note letter): Multi quidem sunt haereticorom, qui distorquentfidem → Multi quidem sunt haereticorum, qui distorquent fidem; Sed tn, qui in Christum credis, carnistuae resurrectionem profiteris.ln hoc enim Christus et mortuusest,et resurrexit, ut etviventium → Sed tu, qui in Christum credis, carnis tuae resurrectionem profiteris. In hoc enim Christus et mortuus est, et resurrexit, ut et viventium; Habes siquidem auctoresidoneos → Habes siquidem auctores idoneos; qui sunt in terra (Isaixxvi,19). Habes etipsum Dominum prophetarumin Evangelio → qui sunt in terra (Isai. XXVI, 19). Habes et ipsum Dominum prophetarum in Evangelio; venit hora cum mortuiqui sunt → venit hora cum mortui qui sunt; Oportet corruptum hoc -it,. duereincorruptelam, t'mortale hoc induere immortatalitatem(l Cor. XV, 53), Scitote → Oportet corruptum hoc induere incorruptelam, et mortale hoc induere immortalitatem (I Cor. XV, 53). Scitote; ex duplici nos esse substantia,id est, corpore et anima. Corpu s quidem → ex duplici nos esse substantia, id est, corpore et anima. Corpus quidem; sed earecedente sOlum corpus emotitur ; et putrescente in terra corpore, f animaprosuomerito → sed ea recedente solum corpus emoritur ; et putrescente in terra corpore, anima pro suo merito; Domini de coelo,cumvenerit cum sanctis angelis suis, resusci- tatis omnibus → Domini de coelo, cum venerit cum sanctis angelis suis, resuscitatis omnibus; malorumque j discretio → malorumque discretio; in regno 'Patriseorum : impii vero, etiniqui in tenebrasinferni,ubi erit → in regno Patris eorum : impii vero, et iniqui in tenebras inferni, ubi erit.

Topics: Eschatology, Heresy, Resurrection of the body, The soul

Cite (SBL): Nicetas of Remesiana, Symb. 11 (PL 52:871a–871 c; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-explanatio-symboli/11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-explanatio-symboli/11

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-explanatio-symboli-11) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 12

12PL 52:871c–873 a

Ut autem de corporis resurrectione non dubites, accipe vel unum exemplum de mundanis rebus, sicut docet Apostolus (I Cor. xv, 36) Ecce granum tritici, mortuum, aridum seminatur in terra ; et rore coeli madefactum, cum putruerit, tunc demum vivificatur, et surgit. Puto, qui granum tritici resuscitat propter hominem, ipsum hominem seminatum in terra resuscitare poterit ; immo et potest et vult. Nam sicut granum pluvia, ita corpus Spiritus rore vivificandum, sicut clamat Isaias ad Christum, Ros enim, inquit, qui abs te est, sanitas est illis (Isai. XXVI, 19). Vere sanitas, quia resuscitata corpora sanctorum amplius jam mori non metuunt. Vivent enim cum Christo in coelo, qui vixerant secundum praecepta Christi et justitiam in hoc mundo : haec est aeterna, et beata vita illa, quam credis : hic fructus totius fidei, et bonae consecrationis : haec spes, propter quam nascimur, credimus, et renascimur. Propter hanc et prophetæ et apostoli et martyres tam labores inextricabiles sustulerunt, quam mortem cum gaudio susceperunt. Hanc vitam nec gentilis habebit, nec Judæus incredulus possidebit; sed nec vitiis et criminibus serviens Christianus ; quia solis est fidelibus et caste viventibus praeparata.

So that you may not doubt the resurrection of the body, take at least one example from the things of the world, as the Apostle teaches. See, a grain of wheat, dead and dry, is sown in the earth; and, moistened by the dew of heaven, when it has decayed, then at last it is given life and rises. I think that he who raises a grain of wheat for man’s sake will be able to raise man himself sown in the earth; indeed, he both can and will. For as the grain by the rain, so the body is to be given life by the dew of the Spirit, as Isaiah cries to Christ: “For the dew,” he says, “which is from you is health to them.” Truly health, because the raised bodies of the saints no longer fear to die. For those who lived according to Christ’s precepts and righteousness in this world will live with Christ in heaven: this is that eternal and blessed life which you believe: this the fruit of all faith and of a good consecration: this the hope for which we are born, believe and are reborn. For this the prophets, apostles and martyrs both bore inextricable labours and accepted death with joy. This life neither the pagan will have, nor the unbelieving Jew possess; nor even the Christian who serves vices and crimes; because it has been prepared only for the faithful who live chastely.

1 Cor 15:36–37 (allusion, high confidence) · John 12:24 (allusion, medium confidence) · Isa 26:19 (quotation, high confidence)

Notes and citation

Summary: Nicetas illustrates the resurrection by the seed that dies and rises (1 Cor 15:36) and says eternal life is for the faithful who live chastely, not for pagans, unbelievers or vicious Christians.

Quotations and allusions: 1 Cor 15:36–37; John 12:24; Isa 26:19 (Old Latin/LXX “dew … health”). Several OCR slips were corrected.

Notes on the original text

Digital text corrected (OCR slip; joined words; joined words; OCR slip; joined words; split word; stray commas): accipe vel unumexemplum → accipe vel unum exemplum; propter hominem,ipsum hominem → propter hominem, ipsum hominem; Nam sicutgranum pluvia, ita corpus Spiritus rore vi vificandum, sicut clamat Isaiasad Christum, ros, enim, inquit, qui abs te, est sanitas est illis → Nam sicut granum pluvia, ita corpus Spiritus rore vivificandum, sicut clamat Isaias ad Christum, Ros enim, inquit, qui abs te est, sanitas est illis; quia resascitata corpora → quia resuscitata corpora; praecepta Christi etjustitiasin hoc mundo → praecepta Christi et justitiam in hoc mundo; Hunc vitam nec gentilis → Hanc vitam nec gentilis; vitiis et criminibusserviens → vitiis et criminibus serviens.

Topics: Eschatology, Ethics, Martyrdom, Resurrection of the body

Cite (SBL): Nicetas of Remesiana, Symb. 12 (PL 52:871c–873 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-explanatio-symboli/12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-explanatio-symboli/12

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-explanatio-symboli-12) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 13

13PL 52:873a–873 a

Quod cum ita sit, charissimi, manete in his quae didicistis et tradita sunt vobis. Retinete semper pactum, quod fecistis cum Domino, id est hoc symbolum, quod coram angelis et hominibus confitemini. Pauca quidem sunt verba; sed omnia continent sacramenta. De totis enim Scripturis haec brevitatis causa collecta sunt, tamquam gemmæ pretiosæ in una corona compositæ, ut quoniam plures credentium litteras nesciunt, vel qui sciunt, per occupationes saeculi Scripturas legere non possunt, habeant sufficientem sibi scientiam salutarem.

Since this is so, dearest ones, remain in what you have learned and what has been handed down to you. Keep always the covenant you have made with the Lord, that is, this creed, which you confess before angels and men. The words are few indeed, but they contain all the mysteries. For these have been gathered from the whole Scriptures for brevity’s sake, like precious gems set in one crown, so that, since many believers do not know letters, or those who know them cannot read the Scriptures because of the occupations of the world, they may have the saving knowledge sufficient for them.

2 Tim 3:14 (allusion, high confidence)

Notes and citation

Summary: Nicetas calls the creed a covenant with the Lord, a brief summary gathered from all Scripture like gems in a crown, for those who cannot read the Scriptures.

Allusion: 2 Tim 3:14. Several OCR slips and a stray note letter were corrected.

Notes on the original text

Digital text corrected (joined words; joined words; split word; stray note letter; OCR slip; split word; OCR slip): tradita sunt vobis.Retinete semper pactum,quod fecistis cum Domino,id est hoc symbolum,quod coram → tradita sunt vobis. Retinete semper pactum, quod fecistis cum Domino, id est hoc symbolum, quod coram; sedomnia continent sa- cramenta. a De totis enim Scripturis haec brevitatis causa collecta sunt.tamquam → sed omnia continent sacramenta. De totis enim Scripturis haec brevitatis causa collecta sunt, tamquam; habeant suf- Scientem sibi scientiam → habeant sufficientem sibi scientiam.

Topics: Baptism, Scripture and canon

Cite (SBL): Nicetas of Remesiana, Symb. 13 (PL 52:873a–873 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-explanatio-symboli/13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-explanatio-symboli/13

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-explanatio-symboli-13) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 14

14PL 52:873a–873 b

Ita, charissimi, sive sedetis sive operamini, sive dormitis, sive vigilatis, haec salutaris confessio volvatur in pectoribus vestris. Sit animus semper in cælo, spes in resurrectione, desiderium in promissione. Crux Christi, et gloriosa passio cum fiducia praeferatur; et quotiens inimicus mentem tuam aut timore, aut avaritia, aut ira titillaverit, responde illi minaciter, dicens : Et abrenuntiavi, et abrenuntio tibi, operibus pariter, et angelis tuis ; quia credidi Deo vivo et Christo ejus, cujus Spiritu signatus nec mortem didici jam timere. Sic vos tuebitur manus Dei, sic Spiritus Christi sanctum custodiet introitum vestrum, ex hoc nunc et usque in saeculum : cum meditantes Christum dixeritis ad invicem ; fratres, sive vigilemus, sive dormiamus, simul cum Domino vivamus; cui gloria in saecula saeculorum. Amen.

So, dearest ones, whether you sit or work, whether you sleep or keep watch, let this saving confession turn over in your hearts. Let your mind be always in heaven, your hope in the resurrection, your desire in the promise. Let the cross of Christ and the glorious passion be borne before you with confidence; and whenever the enemy tickles your mind with fear or avarice or anger, answer him threateningly, saying: “I have renounced and I renounce you, your works and your angels alike; for I have believed in the living God and in his Christ, sealed with whose Spirit I have now learned not to fear even death.” So the hand of God will protect you, so the Spirit of Christ will guard your holy coming in, from now and for ever: when, meditating on Christ, you say to one another: “Brothers, whether we wake or sleep, let us live together with the Lord”; to whom be glory for ever and ever. Amen.

Col 3:1–2 (allusion, medium confidence) · Ps 121:8 (120:8 Vulg.) (allusion, high confidence) · 1 Thess 5:10 (allusion, high confidence) · Eph 1:13 (allusion, medium confidence)

Notes and citation

Summary: Nicetas ends by urging the candidates to keep the creed always in their hearts and to answer the devil’s temptations by renewing their baptismal renunciation.

Allusions: Col 3:1–2; Ps 121:8 (Vulgate 120:8); 1 Thess 5:10; Eph 1:13. Burn’s text adds “aut libidine” (“or lust”) to the list of temptations; not added here. Several OCR slips were corrected.

Notes on the original text

Digital text corrected (OCR slip; joined words; split word; stray comma; stray comma; joined words): sive, dormitis,sive vigilatis,haec salutarisconfessio → sive dormitis, sive vigilatis, haec salutaris confessio; desidcrium in promissione → desiderium in promissione; aut ira titilla verit → aut ira titillaverit; quia credidi Deo, vivo et Christo ejus → quia credidi Deo vivo et Christo ejus; sive vigilemus, sivedormiamus → sive vigilemus, sive dormiamus.

Topics: Baptism, Prayer, Temptation

Cite (SBL): Nicetas of Remesiana, Symb. 14 (PL 52:873a–873 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/nicetas-explanatio-symboli/14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/nicetas-explanatio-symboli/14

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-nicetas-explanatio-symboli-14) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina (very noisy digital text; OCR slips corrected by logged corrections, some readings from Burn, Niceta of Remesiana, 1905). No public-domain or FOTC English exists, so each batch was re-read against the Latin.