# Commentary on the Apostles' Creed - Author: [Rufinus of Aquileia](https://sophiascriptura.com/fathers/authors/rufinus/) - Latin title: *Commentarius in symbolum apostolorum* - Date: ca. 404 (approximate) - Source: J.-P. Migne, ed., Patrologiae cursus completus, series Latina, vol. 21 (Paris, 1849), cols. 335–386 (the Oxford edition of Rufinus, with Migne's notes) (Latin text: Migne, Patrologia Latina, vol. 21, digitized by Open Greek and Latin (patrologia_latina-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 - Editions and translations: Manlio Simonetti, ed., Tyrannii Rufini Opera, CCSL 20 (Turnhout: Brepols, 1961) - Work page: https://sophiascriptura.com/fathers/rufinus-symbolum/ - Passages: 46 ## Commentary on the Apostles' Creed 1 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-1 - Source: PL 21:336b–337a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rufinus, at the request of Bishop Laurentius, undertakes to explain the Creed simply for beginners. ### Latin text Mihi quidem, fidelissime Papa Laurenti, ad scribendum animus tam non est cupidus, quam nec idoneus, scienti non esse absque periculo, multorum judiciis ingenium tenue et exile committere. Sed quoniam, ut cum venia tui dixerim, temere in Epistola tua per Christi me sacramenta, quae a nobis maxima cum reverentia suscipiuntur, astringis, ut aliquid tibi de fide secundum Symboli traditionem rationemque componam: quamvis supra vires nostras sit pondus praecepti (non enim me latet illa sententia sapientum, quae probe admodum dicit, quia de Deo etiam vera dicere periculosum est), tamen si petitionis a te impositae necessitatem orationibus juves, dicere aliqua obedientiae magis reverentia, quam ingenii praesumptione tentabimus: quae quidem non tam perfectorum exercitiis digna videantur, quam quae ad parvulorum in Christo, et incipientium librentur auditum. Equidem comperi nonnullos illustrium Tractatorum aliqua de his pie et breviter edidisse. Photinum vero haereticum scio eatenus scripsisse, non ut rationem dictorum audientibus explanaret, sed ut simpliciter fideliterque dicta, ad argumentum sui dogmatis traheret, cum in his verbis Sanctus Spiritus providerit, nil ambiguum, nil obscurum, nil a reliquis dissonans poni; quia in his vere completur prophetia, quae dicit, Verbum enim consummans et brevians in oequitate: quia verbum breviatum faciet Dominus super terram. Nos ergo simplicitatem suam, vel verbis Apostolicis reddere et signare tentabimus, vel quae omissa videntur a prioribus, adimplere. Sed ut manifestius fiat argumentum verbi hujus, ut diximus, breviati, caussam qua haec traditio Ecclesiis data est, ab origine repetemus. ### English translation (Claude) For my part, most faithful Pope Laurentius, my mind is as little eager to write as it is fit to do so, since I know that it is not without danger to commit a slender and meagre talent to the judgments of many. But since (if you will pardon my saying so) you rashly bind me in your letter by the sacraments of Christ, which we receive with the greatest reverence, to compose something for you on the faith according to the tradition and meaning of the Creed, although the weight of the command is beyond our strength (for I am not unaware of that saying of the wise, which says very rightly that even to say true things about God is dangerous), yet if you help by your prayers the necessity of the request you have laid on me, we will try to say something, more out of reverence for obedience than from presumption of talent; things which may seem fit not so much for the exercises of the perfect as to be weighed for the hearing of little ones in Christ and beginners. I have indeed found that some distinguished expounders have published something on these matters piously and briefly. I know, however, that the heretic Photinus wrote on them, not so as to explain to his hearers the meaning of the words, but to draw words spoken simply and faithfully into an argument for his own doctrine; whereas in these words the Holy Spirit has provided that nothing ambiguous, nothing obscure, nothing at variance with the rest should be set down, since in them is truly fulfilled the prophecy which says: "For he is completing and cutting short the word in equity, because the Lord will make a shortened word upon the earth." We, then, will try both to restore and seal their simplicity with apostolic words, and to fill in what seems to have been left out by those before us. But to make the argument of this shortened word, as we have called it, plainer, we will go back to the beginning to the reason why this tradition was given to the churches. ### Scripture references - Rom 9:28: quotation, high confidence - Isa 10:23: quotation, medium confidence ### Extrabiblical texts - Sent. Sextus (Sentences of Sextus): allusion, low confidence ### Translation notes - The prophecy is Isa 10:22–23 as quoted in Rom 9:28. The saying that even true words about God are dangerous is attributed to the Sentences of Sextus; uncertain. 'Pope' (papa) was then a title of honour for bishops. ### Citation (SBL) Rufinus, Symb. 1 (PL 21:336b–337a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-1). ## Commentary on the Apostles' Creed 2 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-2 - Source: PL 21:337a–339a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Creed was composed by the apostles before they separated, as a token (symbolum) of their common preaching, to be kept in the heart and not in writing. ### Latin text Tradunt majores nostri, quod post Ascensionem Domini, cum per adventum Spiritus Sancti, supra singulos quosque Apostolos igneae linguae sedissent ut loquelis diversis variisque loquerentur, per quod eis nulla gens extranea, nulla linguae barbaries inaccessa videretur et invia: praeceptum eis a Domino datum hoc, ad praedicandum Dei verbum ad singulas quemque proficisci nationes. Discessuri itaque ab invicem, normam sibi prius futurae praedicationis in commune constituunt, ne forte alii alio abducti, diversum aliquid his qui ad fidem Christi invitabantur, exponerent. Omnes igitur in uno positi, et Spiritu Sancto repleti, breve istud futurae sibi, ut diximus, praedicationis indicium, in unum conferendo quod sentiebant unusquique, componunt, atque hanc credentibus dandam esse regulam statuunt. Symbolum autem hoc multis et justissimis ex caussis appellari voluerunt. Symbolum enim Graece et indicium dici potest et collatio, hoc est quod plures in unum conferunt. Id enim fecerunt Apostoli in his sermonibus, in unum conferendo unusquisque quod sensit. Indicium autem, vel signum idcirco dicitur, quia in illo tempore, sicut Paulus Apostolus dicit, et in Actibus Apostolorum refertur, multi ex circumeuntibus Judaeis simulabant se esse Apostolos Christi, et lucri alicujus, vel ventris gratia ad praedicandum proficiscebantur, nominantes quidem Christum, sed non integris traditionum lineis nunciantes. Idcirco istud indicium posuerunt, per quod agnosceretur is qui Christum vere secundum Apostolicas regulas praedicaret. Denique et in bellis civilibus hoc observari ferunt, quoniam et armorum habitus par, et sonus vocis idem, et mos unus est, atque eadem instituta bellandi: ne qua doli subreptio fiat, symbola distincta unusquisque dux suis militibus tradit, quae Latine signa, vel indicia nuncupantur: ut si forte occurrerit quis de quo dubitetur, interrogatus Symbolum, prodat si sit hostis, vel socius. Idcirco denique haec non scribi chartulis aut membranis, sed retineri credentium cordibus tradiderunt, ut certum esset haec neminem ex lectione, quae interdum pervenire etiam ad infideles solet, sed ex Apostolorum traditione didicisse. Discessuri igitur, ut diximus, ad praedicandum, istud unanimitatis et fidei suae Apostoli indicium posuere, non sicut filii Noe discessuri ab alterutrum turrim ex latere cocto et bitumine construentes, cujus cacumen usque ad caelum pertingeret: sed monimenta fidei, quae starent adversus faciem inimici, e lapidibus vivis et margaritis dominicis aedificantes: quam neque venti impellerent, neque fulmina subruerent, neque tempestatum ac procellarum turbines permoverent. Merito igitur illi abinvicem separandi, turrim superbiae aedificantes, linguarum confusione damnati sunt, ne unusquisque posset advertere proximi sui loquelam. Isti vero qui turrim fidei construebant, omnium linguarum scientia et agnitione donati sunt, ut illud peccati, hoc fidei probaretur indicium. Sed jam nobis etiam de ipsis aliquid tractandum est margaritis, in quibus primo in loco fons et origo omnium ponitur, cum dicitur: ### English translation (Claude) Our forebears hand down that after the Lord's ascension, when, through the coming of the Holy Spirit, tongues of fire had settled on each of the apostles, so that they spoke in different and various languages (by which no foreign nation, no barbarous tongue, seemed to them inaccessible and impassable), they were given a command by the Lord to set out to the different nations, each of them, to preach the word of God. So, being about to separate from one another, they first agreed together on a standard of their future preaching, lest, led off to different places, they should set forth anything different to those who were being invited to the faith of Christ. So all of them, being together in one place and filled with the Holy Spirit, composed this brief token, as we have said, of their future preaching, each contributing to one whole what he thought; and they decided that this should be given as a rule to believers. They wished this to be called the Symbol, for many and very just reasons. For symbolum in Greek can mean both "token" and "collation", that is, what several bring together into one. For this is what the apostles did in these words, each bringing together into one what he thought. It is called a token, or sign, because at that time, as the apostle Paul says, and as is related in the Acts of the Apostles, many of the Jews going about pretended to be apostles of Christ and set out to preach for the sake of some gain or for their belly, naming Christ indeed but not proclaiming him according to the complete lines of the tradition. So they set up this token, by which one who truly preached Christ according to the apostolic rules might be recognized. Finally, they say that this is also observed in civil wars: since the dress of the armour is alike, the sound of the voice the same, the custom one, and the methods of warfare the same, so that no treachery may creep in, each commander gives his soldiers distinct symbols, which in Latin are called signs or tokens, so that if anyone is met about whom there is doubt, being asked for the symbol, he may show whether he is an enemy or an ally. For this reason, too, they handed down that these words should not be written on paper or parchment, but kept in the hearts of believers, so that it might be certain that no one had learned them from reading, which sometimes reaches even unbelievers, but from the apostles' tradition. So, being about to separate to preach, as we have said, the apostles set up this token of their unanimity and faith; not like the sons of Noah who, about to separate from one another, built a tower of baked brick and pitch whose top should reach to heaven, but building monuments of faith to stand against the face of the enemy, of living stones and the Lord's pearls, which neither winds could drive nor lightning undermine nor the whirlwinds of storms and tempests move. Rightly, then, those who were to be separated from one another, building a tower of pride, were condemned with confusion of tongues, so that none could understand his neighbour's speech; but these who were building a tower of faith were given the knowledge and understanding of all languages, so that the one might be proved a token of sin, the other of faith. But now we must treat something of these pearls themselves, among which in the first place is set the fount and origin of all, when it is said: ### Scripture references - Acts 2:3: allusion, high confidence - 2 Cor 11:13: allusion, medium confidence - Gen 11:3: allusion, high confidence - Gen 11:4: allusion, high confidence - 1 Pet 2:5: allusion, medium confidence ### Translation notes - Acts 2:3; the false apostles: 2 Cor 11:13 (Migne's inline reference, to 1 Cor 11, is removed); the tower: Gen 11:3–4; 'living stones' recalls 1 Pet 2:5. The story of the Creed's apostolic composition is told as Rufinus received it. ### Citation (SBL) Rufinus, Symb. 2 (PL 21:337a–339a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-2). ## Commentary on the Apostles' Creed 3 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-3 - Source: PL 21:339a–340c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rufinus notes the Roman and Aquileian forms of the Creed and explains why it begins with 'I believe'. ### Latin text Credo in Deo Patre omnipotente. Verum prius, quam incipiam de ipsis sermonum virtutibus disputare, illud non importune commonendum puto, quod in diversis Ecclesiis aliqua in his verbis inveniuntur adjecta. In Ecclesia tamen urbis Romae hoc non deprehenditur factum: quod ego propterea esse arbitror, quod neque haeresis ulla illic sumsit exordium: et mos ibi servatur antiquus, eos qui gratiam Baptismi suscepturi sunt, publice, id est fidelium populo audiente. Symbolum reddere; et utique adjectionem unius saltem sermonis eorum, qui praecesserunt in fide, non admittit auditus. In caeteris autem locis, quantum intelligi datur, propter nonnullos haereticos addita quaedam videntur, per quae novellae doctrinae sensus crederetur excludi. Nos tamen illum ordinem sequimur, quem in Aquilejensi Ecclesia lavacri gratia suscepimus. Credo igitur primo omnium ponitur, sicut Paulus Apostolus ad Hebraeos scribens dicit: Credere enim primo omnium accedentem ad Deum oportet, quia est, et credentibus in se remunerator fit. Sed et Propheta dicit: Nisi credideritis, non intelligetis. Ut ergo intelligentiae tibi aditus patescat, recte primo omnium te credere profiteris: quia nec mare quis ingreditur, et liquido ac profundo sese committit elemento, nisi se prius credat posse salvari: nec agricola semina sulcis obruit, et fruges spargit in terram, nisi crediderit venturos imbres, affuturum quoque solis teporem, quibus terra confecta, segetes multiplicata fruge producat, ac ventis spirantibus nutriat. Nihil denique est, quod in vita geri possit, si non credulitas ante praecesserit. Quid igitur mirum, si accedentes ad Deum, credere nos primo omnium profitemur, cum sine hoc nec ipsa exigi possit vita communis. Haec autem idcirco in principiis praemisimus, quia Pagani nobis objicere solent, quod religio nostra, quia rationibus deficit, in sola credendi persuasione consistat: et ideo ostendimus, nec agi, nec stare aliquid posse, nisi praecesserit vis credendi. Denique et matrimonia contrahuntur, quia creditur successura posteritas: et pueri discendis artibus traduntur, quia magistrorum in discipulos transfundenda creditur disciplina: et imperii insignia unus suscipit, dum credit sibi populos et urbes, et armatum etiam exercitum pariturum. Quod si haec singula, nisi prius crediderit futura, nullus aggreditur: quomodo non multo magis ad agnitionem Dei credendo veniatur? Sed videamus quid jam breviatus hic sermo Symboli proponat. ### English translation (Claude) "I believe in God the Father almighty." But before I begin to discuss the force of these words, I think it not out of place to point out that in different churches some additions are found in these words. In the church of the city of Rome, however, this is not found to have happened; and the reason, I think, is that no heresy took its rise there, and the ancient custom is kept there that those who are about to receive the grace of baptism recite the Creed publicly, that is, in the hearing of the congregation of the faithful; and the hearing of those who have gone before in the faith does not admit the addition even of a single word. In other places, however, as far as one can understand, certain things seem to have been added because of some heretics, by which the sense of a new doctrine was believed to be excluded. We, however, follow that order which we received in the church of Aquileia through the grace of the washing. "I believe", then, is placed first of all, as the apostle Paul, writing to the Hebrews, says: "For whoever comes to God must first of all believe that he is, and that he becomes a rewarder of those who believe in him." And the prophet too says: "Unless you believe, you will not understand." So that the way to understanding may lie open to you, you rightly profess first of all that you believe. For no one goes to sea and commits himself to that liquid and deep element unless he first believes he can be saved; nor does the farmer bury seed in the furrows and scatter grain on the ground unless he believes the rains will come and the warmth of the sun will be present, by which the earth, made ready, may produce crops with multiplied fruit and nourish them with breathing winds. In short, there is nothing that can be done in life unless belief has gone before. What wonder, then, if, coming to God, we profess first of all that we believe, since without this not even common life can be carried on? We have put this first at the beginning because the pagans usually object to us that our religion, because it lacks reasons, consists only in a persuasion to believe; and so we have shown that nothing can be done or stand unless the force of believing has gone before. Marriages, finally, are contracted because it is believed that offspring will follow; and boys are handed over to learn arts because it is believed that the teachers' learning will be passed on to the pupils; and one man takes up the insignia of empire, believing that peoples and cities and even an armed army will obey him. But if no one undertakes any of these things without first believing they will come about, how much more is the knowledge of God to be reached by believing? But let us see now what this shortened word of the Creed proposes. ### Scripture references - Heb 11:6: quotation, high confidence - Isa 7:9: quotation, high confidence ### Translation notes - Heb 11:6, quoted with a variant ('those who believe in him'); Isa 7:9 in the Greek (LXX) form. ### Citation (SBL) Rufinus, Symb. 3 (PL 21:339a–340c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-3). ## Commentary on the Apostles' Creed 4 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-4 - Source: PL 21:340c–343a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On 'God the Father': God is beyond understanding, and the Father's begetting of the Son is to be believed, not pried into, as even created analogies show. ### Latin text Credo, inquit, in Deo Patre omnipotente. Orientales Ecclesiae omnes pene ita tradunt: Credo in uno Deo Patre omnipotente. Et rursum in sequenti sermone, ubi nos dicimus: et in Christo Jesu unico Filio ejus Domino nostro: illi tradunt, Et in uno Domino nostro Jesu Christo unico Filio ejus: unum scilicet Deum et unum Dominum, secundum auctoritatem Pauli Apostoli proferentes. Sed de hoc in sequentibus locis repetemus: nunc interim, quod ait, in Deo Patre omnipotente, videamus. Deus, secundum quod opinari potest humana mens, naturae ipsius, vel substantiae, quae est super omnia, appellatio est. Pater arcani et ineffabilis sacramenti vocabulum est. Deum cum audis, substantiam intellige sine initio, sine fine, simplicem, sine ulla admistione, invisibilem, incorpoream, ineffabilem, inaestimabilem, in qua nihil adjunctum, nihil creatum sit. Sine auctore est enim ille, qui est omnino omnium auctor. Patrem cum audis, Filii intellige Patrem, qui Filius supra dictae sit imago substantiae. Sicut enim nemo dicitur dominus, nisi habeat, vel possessionem, vel servum cui dominatur: et sicut nemo magister dicitur, nisi discipulum habeat; ita et pater nullo pacto quis dici potest, nisi filium habens. Hoc igitur ipso nomine quo Deus Pater appellatur, cum Patre pariter subsistere etiam Filius demonstratur. Quomodo autem Deus Pater genuerit Filium, nolo discutias, nec te curiosius ingeras in profundo arcani, ne forte dum inaccessae lucis fulgorem pertinacius perscrutaris, exiguum ipsum, qui mortalibus divino munere concessus est, perdas aspectum. Aut si putas in hoc omni indagationis genere utendum, prius tibi propone, quae nostra sunt: quae si consequenter valueris expedire, tunc a terrestribus ad caelestia, et a visibilibus ad invisibilia properato. Expedi primo si potes, quomodo mens, quae intra te est, generet verbum, et qui sit in ea memoriae spiritus: quomodo haec cum diversa sint rebus et actibus, unum tamen sint vel substantia, vel natura, et cum e mente procedant, nunquam tamen ab ipsa separentur. Et si haec, quamvis in nobis, et animae nostrae substantia habeantur, tamen tanto nobis occulta videntur, quanto aspectui corporeo invisibilia: de apertioribus requiramus. Fons quomodo ex se generat fluvium, quo autem spiritu rapidus fertur in fluentum? Quid est, quod dum unum et inseparable sit fluvius et fons, tamen nec fluvius fons, nec fons fluvius intelligi, aut appellari potest: et tamen qui viderit fluvium, videt et fontem? Exerce te prius in horum explanatione, et discute si potes, quae habentur in manibus: et tunc ad horum sublimiora venies. Nec putes, quod te statim de terra ascendere suadeam super caelos, sed prius te si placet ad istud firmamentum, quod oculis videtur, educam et ibi si potes, naturam hujus visibilis luminis discute, quomodo ignis iste caelestis generet ex semetipso splendorem lucis, quomodo etiam producat vaporem: et cum tria sint in rebus, unum tamen sunt in substantia. Quod et si haec singula investigare potueris, scito adhuc divinae generationis mysterium tanto esse differentius et eminentius, quanto creator creaturis potentior, quanto artifex opere suo praestantior, quanto ille qui semper est, eo qui ex nihilo coepit esse nobilior est. Credendus est ergo Deus esse Pater unici Filii sui Domini nostri, non discutiendus. Neque enim fas est servo de natalibus domini disputare. Contestatus est Pater de caelis, dicens, Hic est Filius meus dilectus, in quo mihi bene complacui, ipsum audite. Pater ipsum dicit esse Filium suum, et ipsum audiri jubet. Filius dicit, Qui videt me, videt et Patrem. Et, Ego et Pater unum sumus. Et, Ego a Deo exivi, et veni in hunc mundum. Quis est, qui inter has Patris et Filii voces medius se discussor interserat, et deitatem dividat, affectum separet, substantiam rumpat, spiritum secet, neget esse verum, quod veritas dicit? Est ergo Deus Pater verus, tanquam veritatis Pater, non extrinsecus creans, sed ex eo quod ipse est, Filium generans, id est quasi sapiens sapientiam, quasi justus justitiam, quasi sempiternus sempiternum, quasi immortalis immortalem, quasi invisibilis invisibilem, quia lux splendorem, quia mens verbum. ### English translation (Claude) "I believe," it says, "in God the Father almighty." Almost all the Eastern churches hand it down thus: "I believe in one God the Father almighty." And again in the following clause, where we say, "and in Christ Jesus, his only Son, our Lord", they hand it down: "And in one Lord our Jesus Christ, his only Son", confessing, that is, one God and one Lord according to the authority of the apostle Paul. But we will come back to this in the following places; now, meanwhile, let us look at what it says: "in God the Father almighty." "God," as far as the human mind can conceive, is the name of that nature or substance which is above all things. "Father" is the word for a hidden and ineffable mystery. When you hear "God", understand a substance without beginning, without end, simple, without any admixture, invisible, incorporeal, ineffable, inestimable, in which nothing is added, nothing created. For he who is the author of all things without exception is himself without author. When you hear "Father", understand the Father of a Son, who is the image of the aforesaid substance. For as no one is called a lord unless he has either a possession or a slave over whom he is lord, and as no one is called a master unless he has a disciple, so no one can in any way be called a father unless he has a son. By this very name, then, by which God is called Father, it is shown that the Son also subsists together with the Father. But how God the Father begot the Son, I would not have you discuss, nor thrust yourself too curiously into the depth of the mystery, lest perhaps, while you search too persistently into the brightness of the inaccessible light, you lose the very slight sight that has been granted to mortals by divine gift. Or if you think that every kind of inquiry should be used in this, first set before yourself the things that are ours; and if you can solve them consistently, then hurry on from earthly things to heavenly, from visible to invisible. First explain, if you can, how the mind that is within you begets a word, and what the spirit of memory in it is; how these, though different in reality and in action, are yet one in substance or nature, and though they proceed from the mind are never separated from it. And if these things, though they are in us and in the substance of our soul, seem as hidden from us as they are invisible to bodily sight, let us inquire into plainer things. How does a spring beget a river from itself, and by what force is it carried swiftly into a stream? How is it that, though the river and the spring are one and inseparable, yet the river cannot be understood or called the spring, nor the spring the river; and yet whoever has seen the river sees the spring too? Exercise yourself first in explaining these things, and discuss, if you can, what you have in your hands; and then you will come to things higher than these. Do not think that I am urging you at once to rise from earth above the heavens; but first, if you please, I will lead you to this firmament which the eyes see, and there, if you can, discuss the nature of this visible light: how that heavenly fire begets from itself the brightness of light, how it also produces heat; and though they are three in reality, they are yet one in substance. And even if you could investigate each of these, know that the mystery of the divine generation is as much more different and more eminent as the Creator is more powerful than his creatures, as the craftsman is more excellent than his work, as he who always is is nobler than that which began to be out of nothing. God, then, is to be believed to be the Father of his only Son our Lord, not to be discussed. For it is not right for a slave to dispute about his master's birth. The Father bore witness from heaven, saying: "This is my beloved Son, in whom I am well pleased; hear him." The Father says that he is his Son and commands that he be heard. The Son says: "Whoever sees me sees the Father also", and "I and the Father are one", and "I came forth from God and came into this world." Who is there who would put himself between these voices of the Father and the Son as a discussant, and divide the Godhead, separate the affection, break the substance, cut the Spirit, and deny that what the Truth says is true? God, then, is the true Father, as the Father of Truth, not creating from outside but begetting the Son from what he himself is: that is, as the wise begets wisdom, the just justice, the everlasting the everlasting, the immortal the immortal, the invisible the invisible; for he begets as light its brightness, as mind its word. ### Scripture references - 1 Cor 8:6: allusion, high confidence - 1 Tim 6:16: allusion, high confidence - Matt 17:5: quotation, high confidence - John 14:9: quotation, high confidence - John 10:30: quotation, high confidence - John 16:28: quotation, high confidence ### Translation notes - One God and one Lord: 1 Cor 8:6 (Migne's inline reference is removed); 'inaccessible light': 1 Tim 6:16; Matt 17:5; John 14:9; 10:30; 16:28. ### Citation (SBL) Rufinus, Symb. 4 (PL 21:340c–343a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-4). ## Commentary on the Apostles' Creed 5 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-5 - Source: PL 21:343a–345a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: 'One God' means one without any other; 'almighty' applies also to the Son; 'invisible and impassible' were added at Aquileia against the Patripassians. ### Latin text Quod autem diximus, Orientis Ecclesias tradere unum Deum Patrem omnipotentem, et unum Dominum: hoc non intelligendum est unum numero dici, sed universitate. Verbi gratia: Si quis dicat unum hominem, aut unum equum, hic unum pro numero posuit: potest enim et alius homo esse et tertius, vel equus. Ubi autem alius vel tertius non potest jungi, unus si dicatur, non numeri, sed universitatis est nomen. Ut si, exempli caussa, dicamus unum solem: hic unus ita dicitur, ut vel alius, vel tertius addi non possit: unus est enim sol. Multo magis ergo Deus cum unus dicitur, unus non numeri, sed universitatis vocabulo nuncupatur, id est qui propterea unus dicitur, quod alius non sit. Similiter et de Domino accipiendum est, quod unus sit Dominus Jesus Christus, per quem Deus Pater dominatum omnium tenet. Unde et sequens sermo omnipotentem pronuntiat Deum. Omnipotens autem ab eo dicitur, quod omnium teneat potentatum. Tenet autem omnia Pater per Filium, sicut et Apostolus dicit: Quia per ipsum creata sunt omnia, visibilia et invisibilia, sive throni, sive dominationes, sive principatus, sive potestates. Et iterum ad Hebraeos scribens dicit: Quia per ipsum soecula instituit, et ipsum constituit hoeredem universorum. Constituit autem quod ait, genuit, intelligitur. Quod si per ipsum saecula instituit Pater, et per ipsum creata sunt omnia, et ipse est haeres omnium, per ipsum ergo et potentatum omnium tenet. Quia sicut lux de luce, et veritas de veritate, ita de omni potente omnipotens natus est, ut in Apocalypsi Joannis de Seraphim scriptum est: Et requiem non habebant die ac nocte, dicentes, Sanctus, sanctus, sanctus dominus Deus sabaoth, qui erat, et qui est, et qui venturus est omnipotens. Omnipotens ergo dicitur, qui venturus est: et quis est alius qui venturus est, nisi Christus Filius Dei? His additur invisibili et impassibili. Sciendum quod duo isti sermones in Ecclesiae Romanae Symbolo non habentur. Constat autem apud nos additos, haereseos caussa Sabellii, illius profecto, quae a nostris Patripassiana appellatur, id est quae et Patrem ipsum, vel ex Virgine natum dicit, et visibilem factum esse, vel passum affirmat in carne. Ut ergo excluderetur talis impietas de Patre, videmur haec addidisse majores, et invisibilem Patrem atque impassibilem dixisse. Constat enim Filium, non Patrem incarnatum, et ex carne natum: et ex nativitate carnis, Filium visibilem et passibilem factum. Quantum autem spectat ad illam deitatis immortalem substantiam, quae una et eademque cum Patre est: ibi neque Pater, neque Filius, neque Spiritus Sanctus visibilis, aut passibilis creditur. Secundum dignationem vero carnis assumtae, Filius et visus et passus est in carne. Quod et propheta praedixerat, ubi ait: Hic Deus noster, non reputabitur alter ad eum. Invenit omnem viam disciplinoe, et dedit eam Jacob puero suo, et Israel dilecto suo: post hoec in terris visus est, et inter homines conversatus est. Sequitur post hoc: ### English translation (Claude) As for what we said, that the churches of the East hand down "one God the Father almighty" and "one Lord", "one" here is not to be understood as said of number but of totality. For example, if someone says "one man" or "one horse", he has used "one" of number: for there can be another man, and a third, or horse. But where a second or third cannot be added, "one", if it is said, is a word not of number but of totality. As if, for example, we say "one sun": here "one" is said in such a way that a second or third cannot be added; for the sun is one. Much more, then, when God is called one, "one" is a word not of number but of totality: that is, he is called one because there is no other. The same is to be understood of the Lord: that the Lord Jesus Christ is one, through whom God the Father holds dominion over all things. Hence the following word too declares God "almighty". He is called almighty because he holds power over all things. And the Father holds all things through the Son, as the Apostle says: "For through him all things were created, visible and invisible, whether thrones or dominions or principalities or powers." And again, writing to the Hebrews, he says: "For through him he made the ages, and he appointed him heir of all things." By "appointed" he is understood to mean "begot". If, then, the Father made the ages through him, and through him all things were created, and he is heir of all, then through him he also holds power over all. For as light from light and truth from truth, so almighty was born from almighty; as is written in the Apocalypse of John of the seraphim: "And they had no rest day and night, saying: Holy, holy, holy, Lord God of hosts, who was and who is and who is to come, the Almighty." He who is to come, then, is called almighty; and who else is to come but Christ the Son of God? To these is added "invisible and impassible". It should be known that these two words are not found in the Creed of the Roman church. It is clear that they were added among us because of the heresy of Sabellius, that, namely, which our people call Patripassian, which says that the Father himself was born of the Virgin and became visible, or affirms that he suffered in the flesh. So, to exclude such an impiety concerning the Father, our forebears seem to have added these words and called the Father invisible and impassible. For it is clear that the Son, not the Father, was made flesh and born from the flesh; and that from his birth in the flesh the Son became visible and passible. But as regards that immortal substance of the Godhead which is one and the same with the Father, there neither the Father, nor the Son, nor the Holy Spirit is believed to be visible or passible. But according to his condescension in the flesh he took, the Son was both seen and suffered in the flesh. The prophet had foretold this, where he says: "This is our God; no other shall be reckoned beside him. He found every way of knowledge and gave it to Jacob his servant and to Israel his beloved. After this he was seen on earth and lived among men." After this follows: ### Scripture references - Col 1:16: quotation, high confidence - Heb 1:2: quotation, high confidence - Rev 4:8: quotation, high confidence ### Extrabiblical texts - Bar 3:35-37 (Baruch): quotation, high confidence ### Translation notes - Col 1:16; Heb 1:2; Rev 4:8. The final prophecy is Baruch 3:35–37 (3:36–38 in the Vulgate), which Rufinus cites as a prophet. The Patripassians held that the Father suffered; translated as written. ### Citation (SBL) Rufinus, Symb. 5 (PL 21:343a–345a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-5). ## Commentary on the Apostles' Creed 6 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-6 - Source: PL 21:345a–346b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The names Jesus (Saviour) and Christ (Anointed) are explained, and why he is called the only Son and our Lord. ### Latin text Et in Christo Jesu unico filio ejus Domino nostro. Jesus Hebraei vocabuli est nomen, quod apud nos Salvator dicitur. Christus a chrismate, id est ab unctione appellatur. Legimus enim in libris Moysi, quod Auses Navie Filius, cum electus esset dux populi, commutato nomine, de Ause Jesus cognominatus sit, quo scilicet ostenderetur hoc esse nomen, quod principibus et ducibus conveniret, his dumtaxat qui salutem sequentibus se populis darent. Itaque et ille Jesus appellatus est, qui eductum de terra AEgypti populum, et de erroribus eremi liberatum in terram Repromissionis induxit. Et hic Jesus, qui populum de ignorantiae tenebris eductum, et de mundi erroribus revocatum, introduxit ad regna caelorum. Christus quoque, vel pontificale, vel regium nomen est. Nam prius et pontifices unguento chrismatis consecrabantur et reges. Sed illi veluti mortales et corruptibiles, unguento materiae corruptibilis ungebantur: hic vero Sancto Spiritu perunctus Christus efficitur, sicut Scriptura de eo dicit: Quem unxit Pater Spiritu Sancto misso de coelis. Et Esaias praefiguraverat, dicens ex persona Filii: Spiritus Domini super me: propter quod unxit me, evangelizare misit me pauperibus. Quia ergo ostendimus, quid sit Jesus, qui populum salvet, et quid sit Christus, qui pontifex factus sit in aeternum, nunc ex consequentibus, de quo dicantur ista, videamus. Unico Filio, inquit, ejus Domino nostro. Per hoc docet nos, quia Jesus iste, de quo diximus, et Christus de quo exposuimus, unicus Filius Dei, et noster Dominus sit. Ne forte putes, quod humana ista vocabula terrenum te aliquid doceant, ideo subjungit, unicum hunc esse Filium Dei Dominum nostrum. Unus enim de uno nascitur, quia et splendor unus est lucis, et unum est verbum cordis: nec in numerum pluralem defluit incorporea generatio, nec in divisionem cadit, ubi qui nascitur, nequaquam a generante separatur. Unicus est, ut menti sensus, ut cordi verbum, ut forti virtus, ut sapientia sapienti. Nam sicut solus sapiens Pater ab Apostolo dicitur: ita et solus Filius sapientia nominatur. Unicus ergo Filius est: et cum sit gloria, sempiternitate, virtute, regno, potestate hoc quod Pater est: omnia tamen haec non sine auctore, sicut Pater, sed ex Patre tanquam Filius sine initio, et aequalis habet: cumque sit ipse omnium caput, ipsius tamen caput Pater est. Sic enim scriptum est: Quia caput Christi Deus est. ### English translation (Claude) "And in Christ Jesus, his only Son, our Lord." "Jesus" is a name of a Hebrew word which among us is called "Saviour". "Christ" is named from chrism, that is, from anointing. For we read in the books of Moses that Auses the son of Nave, when he had been chosen as leader of the people, had his name changed and was called Jesus instead of Auses, to show, namely, that this is a name fitting for princes and leaders, at least for those who give salvation to the peoples following them. And so that Jesus was so called who brought the people out of the land of Egypt, freed from the wanderings of the desert, into the land of promise; and this Jesus, who brought the people out of the darkness of ignorance and called them back from the errors of the world, and led them into the kingdom of heaven. "Christ", too, is a name either of priesthood or of kingship. For formerly both high priests and kings were consecrated with the ointment of chrism. But they, being mortal and corruptible, were anointed with an ointment of corruptible matter; this one, anointed with the Holy Spirit, is made Christ, as Scripture says of him: "whom the Father anointed with the Holy Spirit sent from heaven". And Isaiah had foreshadowed it, saying in the person of the Son: "The Spirit of the Lord is upon me, because he has anointed me; he has sent me to bring good news to the poor." Since, then, we have shown what Jesus is, who saves the people, and what Christ is, who has been made high priest for ever, let us now see from what follows of whom these things are said. "His only Son," it says, "our Lord." By this it teaches us that this Jesus of whom we have spoken, and Christ whom we have explained, is the only Son of God and our Lord. So that you may not think that these human words teach you something earthly, it adds that he is the only Son of God, our Lord. For one is born of one, since the brightness of light is one, and the word of the heart is one; and incorporeal generation does not flow down into plural number, nor fall into division, where the one born is in no way separated from the one begetting. He is only, as sense to mind, as word to heart, as strength to the strong, as wisdom to the wise. For as the Father alone is called wise by the Apostle, so the Son alone is called Wisdom. He is, then, the only Son; and though in glory, eternity, power, kingdom and might he is what the Father is, yet he has all these not without an author, as the Father does, but from the Father, as Son, without beginning and equal; and though he himself is the head of all things, yet the head of him is the Father. For so it is written: "The head of Christ is God." ### Scripture references - Num 13:16: allusion, high confidence - Acts 10:38: quotation, high confidence - Isa 61:1: quotation, high confidence - Luke 4:18: quotation, medium confidence - Rom 16:27: allusion, medium confidence - 1 Cor 1:24: allusion, medium confidence - 1 Cor 11:3: quotation, high confidence - Heb 6:20: echo, medium confidence ### Translation notes - Auses son of Nave is Hoshea son of Nun, renamed Joshua (Num 13:16); 'Jesus' and 'Joshua' are the same name. Acts 10:38; Isa 61:1 (Luke 4:18); the Father alone wise: Rom 16:27; the Son as Wisdom: 1 Cor 1:24; 1 Cor 11:3. ### Citation (SBL) Rufinus, Symb. 6 (PL 21:345a–346b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-6). ## Commentary on the Apostles' Creed 7 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-7 - Source: PL 21:346b–348b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son's generation is not fleshly; analogies are imperfect, but he is truly and uniquely Son and Lord, unlike sons by adoption. ### Latin text Filium sane cum audis, nolo cogitationem carnalis nativitatis assumas, sed memento hoc de incorporea dici substantia et naturae simplicis. Si enim ut supra jam diximus, vel in eo quod cor generat verbum, vel mens sensum, vel lux ex se parit splendorem, nihil horum requiritur, nec ulla in tali generatione fragilitas cogitatur: quanto purius et sacratius de horum omnium creatore censendum est? Sed fortasse dicas, ista quam memoras insubstantiva est generatio: neque enim lux substantivum facit splendorem, aut cor substantivum generat verbum: Filius autem Dei substantialiter asseritur generatus. Ad hoc primo omnium illud dicimus cum etiam in caeteris proferantur exempla, non per omnia tamen similitudinem servare possunt rei illius, cui praebere putantur exemplum: sed unius alicujus partis, pro qua videntur assumta, similitudinem tenent. Verbi gratia, ut cum in Evangelio dicitur: Simile est regnum coelorum fermento, quod abscondit mulier in farinae mensuris tribus. Numquidnam putabimus regnum caelorum per omnia simile esse fermento, ut substantia illa ita palpabilis sit ac fragilis, ut et acida fieri possit et corrupta? Sed ad hoc solum exemplum istud videtur assumi, ut ostenderetur ex parva praedicatione verbi Dei humanas mentes fidei fermento posse coalescere. Similiter et cum dicitur: Simile est regnum coelorum reti misso in mare, quod ex omni genere piscium abstrahit. Et in hoc nunquid putandum est, quod naturae lini, quo rete operamur, ac nodis quibus maculae nectuntur, regni caelorum substantia per omnia conferatur? Sed ad hoc solum videtur assumta comparatio, ut ostenderetur, quia sicut rete de profundo maris pisces adducit ad littus: ita de profundo saeculi hujus errore humanae animae regni caelorum praedicatione liberantur. Ex quibus constat, exempla non in omnibus his, quorum exempla sunt, esse similia: alioqui si eadem essent omnia, jam non exempla dicerentur, sed ipsae potius res, de quibus agitur, viderentur. Deinde etiam illud dicendum est, quod nulla creatura talis esse potest, qualis creator ejus: et ideo sicut sine exemplo est divina substantia, ita et sine exemplo est divinitas. Tum etiam illud addimus, quia omnis creatura ex nihilo est. Si ergo insubstantiva scintilla, quae ignis est, ex se creaturam, quae ex nihilo facta est, gignit, et conditionem in hoc servat originis suae: cur Illius aeternae lucis substantia, quae semper fuit, quia insubstantivum in se nihil habuit, substantivum ex se splendorem proferre non potuit? Et ideo recte unicus dicitur Filius. Unicus enim et solus est, qui ita natus est, nec comparationem aliquam potest habere, quod unicum est: nec similitudinem in substantia cum facturis suis habere potest ille, qui factor est omnium. Hic est ergo Christus Jesus filius unicus Dei, qui est et Dominus noster. Unicus et ad filium referri et ad Dominum potest. Unicus est enim et vere Filius, et unus Dominus Jesus Christus. Caeteri quippe filii, licet filii dicantur, adoptionis tamen gratia dicuntur, non veritate naturae. Et si dicuntur alii Domini, concessa tamen non ingenita potestate dicuntur. Hic vero solus est unicus Filius, et solus unicus Dominus: sicut et Apostolus ait: Et unus Dominus Jesus Christus, per quem omnia. Ideo posteaquam propositus ordo fidei ineffabile sacramentum Filii de Patre nativitatis exposuit, nunc ad humanae salutis dignationem dispensationemque descendit: et hunc quem supra dixit unicum Filium Dei, et Dominum nostrum nunc dicit. ### English translation (Claude) When you hear "Son", I would not have you take up the thought of a fleshly birth, but remember that this is said of an incorporeal substance and of a simple nature. For if, as we said above, when the heart begets a word, or the mind a thought, or light brings forth brightness from itself, none of these things is looked for and no weakness is thought of in such generation, how much more purely and sacredly must we think of the Creator of all these? But perhaps you will say: this generation you mention has no substance; for light does not make a substantial brightness, nor does the heart beget a substantial word; but the Son of God is asserted to have been begotten substantially. To this we say first of all that, even when examples are brought forward in other matters, they cannot keep a likeness in every respect to the thing for which they are thought to provide an example, but hold a likeness in some one part, for which they seem to have been taken. For example, when it is said in the Gospel: "The kingdom of heaven is like leaven, which a woman hid in three measures of meal." Shall we think the kingdom of heaven like leaven in everything, so that that substance is so palpable and fragile that it can become sour and corrupt? This example seems to be taken only to show that from a small preaching of the word of God human minds can grow together by the leaven of faith. Likewise when it is said: "The kingdom of heaven is like a net cast into the sea, which draws in fish of every kind." Are we to think here too that the substance of the kingdom of heaven is compared in everything to the nature of the flax of which we make nets and to the knots by which the meshes are tied? The comparison seems to be taken only to show that, as the net brings fish from the depth of the sea to the shore, so human souls are freed from the depth of the error of this world by the preaching of the kingdom of heaven. From this it is clear that examples are not alike in everything to the things of which they are examples; otherwise, if everything were the same, they would no longer be called examples but would seem to be the very things in question. Then this too must be said: that no creature can be such as its Creator; and so, as the divine substance is without example, so is the Godhead without example. We add this too: that every creature is from nothing. If, then, a spark, which is fire and has no substance of its own, begets from itself a creature which was made from nothing, and keeps in this the condition of its origin, why could not the substance of that eternal light, which always was, since it had in itself nothing without substance, bring forth from itself a substantial brightness? And therefore he is rightly called the only Son. For he is only and alone who was so born, and what is only can have no comparison; nor can he who is the maker of all things have a likeness in substance with the things he has made. This, then, is Christ Jesus, the only Son of God, who is also our Lord. "Only" can be referred both to Son and to Lord. For he is only and truly Son, and one Lord Jesus Christ. Others, though they are called sons, are called so by the grace of adoption, not by the truth of nature. And if others are called lords, they are called so by a power granted, not inborn. But he alone is the only Son, and alone the only Lord; as the Apostle too says: "And one Lord Jesus Christ, through whom are all things." So, after the order of faith set forth has explained the ineffable mystery of the Son's birth from the Father, it now comes down to the condescension and dispensation of human salvation; and he whom above it called the only Son of God and our Lord, it now says: ### Scripture references - Matt 13:33: quotation, high confidence - Matt 13:47: quotation, high confidence - 1 Cor 8:6: quotation, high confidence ### Translation notes - Matt 13:33; 13:47; 1 Cor 8:6. A stray asterisk in the digital text is removed. ### Citation (SBL) Rufinus, Symb. 7 (PL 21:346b–348b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-7). ## Commentary on the Apostles' Creed 9 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-9 - Source: PL 21:348b–350a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's birth from the Virgin by the Holy Spirit, foretold by Isaiah and figured in Ezekiel's shut gate, shows the Trinity working together. ### Latin text Qui natus est de spiritu sancto ex Maria virgine. Haec jam inter homines dispensationis nativitas est, illa divinae substantiae: haec dignationis est, illa naturae. De Spiritu Sancto ex Virgine nascitur: et jam in hoc loco mundior auditus requiritur et purior sensus. Huic enim, quem dudum de Patre natum ineffabiliter didicisti, nunc a Spiritu Sancto templum fabricatum intra secreta uteri virginalis intellige: et sicut in sanctificatione Sancti Spiritus nulla sentienda est fragilitas, ita et in partu Virginis nulla intelligenda est corruptio. Novus enim huic saeculo datus est hic partus, nec immerito. Qui enim in caelis unicus Filius est, consequenter et in terra unicus est, et unice nascitur. Nota sunt omnibus et in Evangeliis decantata de hoc scripta prophetarum, quae dicunt, quod Virgo concipiet, et pariet filium. Sed et partus ipsius mirabilem modum Ezechiel Propheta ante formaverat, Mariam figuraliter portam Domini nominans, per quam scilicet Dominus ingressus est mundum. Dicit ergo hoc modo: Porta autem quoe respicit ad Orientem clausa erit, et non aperietur, et nemo transibit per eam: quoniam Dominus Deus Israel transibit per eam, et clausa erit. Quid tam evidens de conservatione Virginis dici poterat? Clausa fuit ea virginitatis porta: per ipsam intravit Dominus Deus Israel, per ipsam in hunc mundum de utero Virginis processit, et in aeternum porta Virginis clausa, servata virginitate, permansit. Igitur Sanctus Spiritus refertur dominicae carnis, et templi ejus creator. Incipe jam hinc intelligere etiam Spiritus Sancti majestatem. Contestatur enim et Evangelicus sermo de ipso, quod cum loquenti Angelo ad Virginem, et dicenti: Quia paries filium, et vocabis nomen ejus Jesum: hic enim salvum faciet populum a peccatis suis, illa respondisset, Quomodo fiet istud, quoniam virum non cognosco. Et dixerit Angelus ei, Spiritus Sanctus veniet super te, et virtus altissimi obumbrabit tibi: et ideo quod nascetur ex te sanctum, vocabitur Filius Dei. Vide ergo cooperantem sibi invicem Trinitatem. Spiritus Sanctus venire dicitur super Virginem, et virtus altissimi obumbrare ei. Quae est autem virtus altissimi, nisi ipse Christus, qui est Dei virtus et Dei sapientia? Cujus autem haec virtus est? Altissimi inquit. Adest ergo altissimus, adest et virtus altissimi, adest et Spiritus Sanctus. Haec est Trinitas ubique latens, et ubique apparens, vocabulis personisque discreta, inseparabilis vero substantia deitatis: et quamvis solus Filius nascatur ex Virgine, adest tamen et altissimus: adest et Spiritus Sanctus, ut et conceptus Virginis sanctificetur, et partus. ### English translation (Claude) "Who was born by the Holy Spirit from the Virgin Mary." This now is the birth of the dispensation among men; that was the birth of the divine substance; this is of condescension, that of nature. He is born by the Holy Spirit from the Virgin; and here a cleaner hearing and a purer understanding are needed. For understand that for him, whom you learned a little earlier to have been born ineffably of the Father, a temple has now been built by the Holy Spirit within the secret places of a virgin's womb; and as in the sanctification of the Holy Spirit no weakness is to be thought of, so in the Virgin's giving birth no corruption is to be understood. For this birth given to the world is new, and rightly so. For he who in heaven is the only Son is consequently only on earth too, and is born uniquely. The writings of the prophets about this are known to all and sung in the Gospels, which say that a virgin will conceive and bear a son. And the prophet Ezekiel had foreshadowed the wonderful manner of his birth, calling Mary figuratively the gate of the Lord, through which, namely, the Lord entered the world. He says thus: "But the gate that looks toward the east shall be shut, and shall not be opened, and no one shall pass through it, because the Lord God of Israel shall pass through it, and it shall be shut." What could be said more plainly of the preservation of the Virgin? That gate of virginity was shut; through it the Lord God of Israel entered, through it he came forth from the Virgin's womb into this world, and the Virgin's gate remained shut for ever, her virginity preserved. The Holy Spirit, then, is said to be the creator of the Lord's flesh and of his temple. Begin from here to understand also the majesty of the Holy Spirit. For the Gospel word too bears witness about him that when the angel spoke to the Virgin and said, "You will bear a son and call his name Jesus, for he will save his people from their sins", and she answered, "How will this be, since I do not know a man?", the angel said to her: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and therefore the holy one to be born of you will be called the Son of God." See, then, the Trinity working together. The Holy Spirit is said to come upon the Virgin, and the power of the Most High to overshadow her. And what is the power of the Most High but Christ himself, who is the power of God and the wisdom of God? And whose power is this? Of the Most High, it says. The Most High, then, is present; the power of the Most High is present; and the Holy Spirit is present. This is the Trinity, everywhere hidden and everywhere appearing, distinct in names and persons, but inseparable in the substance of the Godhead; and though the Son alone is born of the Virgin, the Most High is present too, and the Holy Spirit is present, so that both the Virgin's conception and her giving birth may be sanctified. ### Scripture references - Isa 7:14: allusion, high confidence - Ezek 44:2: quotation, high confidence - Matt 1:21: quotation, high confidence - Luke 1:31: quotation, high confidence - Luke 1:34: quotation, high confidence - Luke 1:35: quotation, high confidence - 1 Cor 1:24: allusion, high confidence ### Translation notes - Isa 7:14; Ezek 44:2; Matt 1:21 with Luke 1:31; Luke 1:34–35; 1 Cor 1:24. Rufinus reads Ezekiel's gate of Mary's lasting virginity; translated as written. Migne's numbering skips 8 here. ### Citation (SBL) Rufinus, Symb. 9 (PL 21:348b–350a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-9). ## Commentary on the Apostles' Creed 11 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-11 - Source: PL 21:350a–350d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rufinus answers pagan mockery of the virgin birth by pointing to the phoenix, bees, and the pagans' own myths of strange births. ### Latin text Verum haec quia ex Scripturis propheticis asseruntur, possunt forte Judaeos, quamvis sint infideles et increduli, confutare. Sed pagani solent irridere nos, cum audiunt praedicari a nobis Virginis partum: propter quod paucis eorum obtrectationibus respondendum est. Omnis partus ex tribus (ut opinor) constat: si adultae aetatis sit femina, si virum adeat, si non sit illius vulva vitio sterilitatis occlusa. Ex his tribus in hoc partu, quem praedicamus, unum defuit, vir scilicet: et hanc partem (quia qui nascebatur non erat terrenus humo, sed caelestis) per spiritum caelestem dicimus, salva Virginis incorruptione, completam. Et tamen quid mirum videtur, si virgo conceperit, cum Orientis avem, quam Phoenicem vocant, in tantum sine conjuge nasci, vel renasci constet, ut semper una sit, et semper sibi ipsi nascendo, vel renascendo succedat? Apes certe nescire conjugia, nec foetus nixibus edere, omnibus palam est. Sed et alia nonnulla deprehenduntur sub hujusmodi sorte nascendi. Hoc ergo incredibile videbitur divina virtute ad totius mundi reintegrationem factum, cujus exempla etiam in animalium nativitate cernuntur? Et tamen mirandum est, cur hoc Gentilibus impossibile videatur, qui credunt Minervam suam de cerebro Jovis natam. Quid ad credendum difficilius, aut quid magis contra naturam est? Hic femina est, hic naturae ordo servatur, hic conceptus, hic partus temporibus suis editur: ibi nusquam femineus sexus, sed vir solus et partus. Qui illa credit, cur ista miratur? Sed et Liberum patrem dicunt de femore ejus natum. Ecce aliud portenti genus, et tamen creditur. Venerem quoque, quam Aphroditen vocant, de spuma maris, sicut et omnis ejus compositio ostendit, credunt esse progenitam. De ovo natum Castorem Pollucemque confirmant, et ex formica Myrmidones: et alia mille sunt, quae quamvis contra naturam rerum venientia, ipsis tamen sunt visa credibilia, ut Deucalionis et Pyrrhae lapides jactos, et hominum ex his segetem natam. Et cum haec tot et alia figmenta crediderint, unum eis impossibile videtur, quod adolescens femina, divinum germen, non hominis vitio, sed Deo spirante conceperit. Qui utique si ad credendum difficiles sunt, illis tot et tam turpibus monstris fidem nequaquam commendare debuerant. Si vero faciles sunt ad credendum, multo promptius haec nostra tam honesta et tam sancta recipere, quam illa tam indigna et tam foeda credere debuissent. ### English translation (Claude) But because these things are asserted from the prophetic Scriptures, they may perhaps refute the Jews, unbelieving and incredulous as they are. But the pagans usually laugh at us when they hear us preach the Virgin's giving birth; so a brief answer must be given to their slanders. Every birth (I think) depends on three things: that the woman be of adult age, that she go to a man, and that her womb not be closed by the defect of barrenness. Of these three, in this birth which we preach, one was lacking, namely the man; and this part (since the one being born was not of earthly but of heavenly origin) we say was supplied by the heavenly Spirit, the Virgin's incorruption being preserved. And yet what seems so wonderful if a virgin conceived, when it is established that the bird of the East which they call the phoenix is born, or reborn, without a mate in such a way that there is always one, and it always succeeds itself by being born or reborn? Bees certainly know no marriages and do not bring forth their young with labour; this is plain to all. And some other things are found to have this kind of birth. Will this, then, seem incredible, done by divine power for the restoration of the whole world, examples of which are seen even in the birth of animals? And yet it is a wonder why this seems impossible to the pagans, who believe that their Minerva was born from the brain of Jupiter. What is harder to believe, or what is more against nature? Here there is a woman, here the order of nature is kept, here conception and birth come at their due times; there, no female sex anywhere, but a man alone, and a birth. Whoever believes that, why does he wonder at this? They also say that Father Liber was born from his thigh. See another kind of monstrosity, and yet it is believed. Venus too, whom they call Aphrodite, they believe was produced from the foam of the sea, as her whole name shows. They affirm that Castor and Pollux were born from an egg, and the Myrmidons from an ant; and there are a thousand other things which, though they go against the nature of things, have seemed credible to them, such as the stones thrown by Deucalion and Pyrrha, and the crop of men born from them. And though they have believed these and so many other fictions, one thing seems impossible to them: that a young woman conceived a divine offspring, not by a man's defilement but by God breathing. If they are slow to believe, they ought by no means to have given their faith to so many and such shameful monsters. But if they are ready to believe, they ought much more readily to have accepted these things of ours, so honourable and so holy, than to have believed those things so unworthy and so foul. ### Translation notes - Rufinus's examples are the phoenix, bees, Minerva from Jupiter's head, Bacchus (Liber) from his thigh, Aphrodite from the sea foam (aphros), Castor and Pollux from Leda's egg, the Myrmidons from ants, and Deucalion and Pyrrha. Migne's numbering skips 10 here. ### Citation (SBL) Rufinus, Symb. 11 (PL 21:350a–350d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-11). ## Commentary on the Apostles' Creed 12 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-12 - Source: PL 21:351a–352a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ was not defiled by being born of a woman, any more than a rescuer by mud or the sun by shining into a pit; what God made is not foul by nature. ### Latin text Sed dicunt fortassis, quia possibile si fuerat Deo, ut virgo conciperet, possibile etiam fuerat ut pareret: sed indignum eis videri, ut tanta illa majestas per genitales feminae transiret egressus: ubi quamvis nulla fuerit ex viri commistione contagio, fuit tamen ipsius puerperii obscoenae attrectationis injuria. Pro quo paulisper eis secundum sensum suum respondeamus. Si quis videat parvulum in profundo coeni necari, et ipse cum sit vir magnus et potens, extremum (ut ita dixerim) ingrediatur coenum, ut parvulum liberet morientem, pollutusne a te accusabitur hic vir, qui paululum calcaverit luti, an ut misericors laudabitur, quod vitam contulerit morituro? Sed haec etiam de communi homine dicta sint. Redeamus nunc ad naturam ejus, qui natus est. Quantum putas natura solis illo inferior est? quantum creatura sine dubio creatore. Intuere nunc, si solis radius in coeni alicujus voraginem demittatur, nunquidnam aliquid inde pollutionis acquirit? aut obscoenorum illustratio, solis ducitur in injuriam? Ignis quoque quanto natura est inferior his de quibus sermo est? Et nulla materia, vel obscoena, vel turpis adhibita ei, ignem polluisse creditur. Cum haec ita esse in rebus materialibus constet, tu in illa supereminenti et incorporea natura, quae super omnem ignem, et super omne lumen est, pollutionis aliquid putas ac obscoenitatis incidere? Tum deinde etiam ad illud adverte. Nos hominem a Deo creatum de terrae limo dicimus. Quod si obscoenitas Deo reputatur opus suum requirenti, multo magis ei reputabitur opus istud ab initio fabricanti. Et superfluum est dicere, cur per obscoena transierit, cum non possis dicere, cur obscoena condiderit. Et ideo obscoena haec esse, non natura, sed observantia docuit. Caeterum omnia quae sunt in corpore, ex uno eodemque luto formata, usibus tantum et officiis naturalibus distinguuntur. ### English translation (Claude) But perhaps they say that, if it was possible for God that a virgin should conceive, it was possible also that she should give birth; but that it seems unworthy to them that so great a majesty should pass through the genital outlets of a woman, where, even if there was no contagion from union with a man, there was yet the injury of the indecent handling of childbirth itself. To this let us answer them for a little according to their own way of thinking. If someone should see a little child drowning in the depth of a mire, and, though he is a great and powerful man, should step into the edge of the mire, so to speak, to free the dying child, will this man be accused by you as polluted for having trodden a little mud, or praised as merciful for having given life to one about to die? But this is said of an ordinary man. Let us return now to the nature of him who was born. How far inferior do you think the nature of the sun is to him? As far, no doubt, as a creature to the Creator. Look now: if a ray of the sun is sent down into some pit of mire, does it acquire any pollution from it? Or is the lighting up of foul things counted an injury to the sun? Fire, too, how inferior it is in nature to those of whom we are speaking! And yet no foul or filthy matter put to it is believed to have polluted the fire. Since, then, it is established that this is so in material things, do you think that any pollution or foulness can fall upon that supereminent and incorporeal nature which is above all fire and above all light? Then consider this too. We say that man was created by God from the slime of the earth. But if foulness is laid to God's account when he seeks his own work, much more will it be laid to his account for making that work in the beginning. And it is superfluous to ask why he passed through foul things when you cannot ask why he made foul things. And so it is not nature but custom that has taught that these things are foul. For the rest, all the things in the body, formed from one and the same clay, are distinguished only by their uses and natural functions. ### Scripture references - Gen 2:7: allusion, high confidence ### Translation notes - Gen 2:7. 'As far as a creature to the Creator' reads creatore for the digital text's 'creature'. ### Citation (SBL) Rufinus, Symb. 12 (PL 21:351a–352a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/1/#p-12). ## Commentary on the Apostles' Creed 13 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-13 - Source: PL 21:352a–352b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word was united to the flesh through a human soul, as light is received by the eye; nothing shameful or weak attaches to this birth. ### Latin text Sed nec illud quidem absolutione vacare hujus quaestionis omittamus, quod substantia Dei, quae omnino est incorporea, inseri corporibus, vel capi ab eis principaliter non potest, nisi aliqua sit media substantia spiritualis, quae capax divini spiritus possit esse. Verbi gratia, ut si dicamus, lux omnia quidem membra corporis illustrare potest, a nullo tamen eorum nisi a solo oculo capi potest. Solus est enim oculus qui capax est lucis. Et Filius ergo Dei nascitur ex Virgine, non principaliter soli carni sociatus, sed anima inter carnem Deumque media generatus. Anima ergo media, et in secreta rationabilis spiritus arce Verbum Dei capiente, absque ulla quam suspicaris injuria, Deus est natus ex Virgine. Et ideo nihil ibi turpe putandum est, ubi sanctificatio spiritus inerat, et anima, quae erat Dei capax, particeps fiebat etiam carnis. Nihil ibi ducas impossibile, ubi aderat virtus altissimi. Nihil de humana fragilitate cogites, ubi plenitudo inerat divinitatis. ### English translation (Claude) Nor let us omit this, which is not without bearing on the answer to this question: that the substance of God, which is wholly incorporeal, cannot be put into bodies or be received by them directly, unless there is some intermediate spiritual substance which can be capable of the divine Spirit. For example, as if we say: light can indeed illuminate all the members of the body, yet it can be received by none of them except by the eye alone; for the eye alone is capable of light. So the Son of God is born of the Virgin, not joined directly to the flesh alone, but begotten with a soul as intermediary between flesh and God. The soul, then, being the intermediary, and receiving the Word of God in the secret citadel of the rational spirit, God was born of the Virgin without any of the injury you suspect. And so nothing is to be thought shameful there, where the sanctification of the Spirit was present, and the soul, which was capable of God, also became a partaker of the flesh. Think nothing impossible there, where the power of the Most High was present. Think nothing of human weakness, where the fullness of the Godhead was present. ### Scripture references - Col 2:9: allusion, medium confidence - Luke 1:35: echo, medium confidence ### Translation notes - 'The fullness of the Godhead' recalls Col 2:9. ### Citation (SBL) Rufinus, Symb. 13 (PL 21:352a–352b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-13). ## Commentary on the Apostles' Creed 14 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-14 - Source: PL 21:352b–353b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cross, with its height, breadth and depth, was chosen as the form of Christ's death because it was a triumph over the powers of heaven, earth and hell. ### Latin text Crucifixus sub Pontio Pilato, et sepultus DESCENDIT AD INFERNA. Docet Apostolus Paulus, illuminatos esse debere oculos cordis nostri, ad intelligendum, quae sit altitudo, latitudo et profundum. Altitudo ergo et latitudo, et profundum, descriptio crucis est: cujus eam partem quae in terra defixa est, profundum appellavit. Altitudinem vero illam, quae super terram porrecta sublimis erigitur. Latitudinem quoque illam, quae distenta in dextram laevamque manus protenditur. Cum ergo tot species mortis sint, quibus de hac vita exitus dari hominibus solet, quid vult nos Apostolus, illuminato corde scire rationem, cur ex his omnibus crucis potius species ad mortem delecta sit Salvatoris? Unde sciendum est, quod crux ista triumphus erat. Tropaeum enim insigne: triumphus autem devicti hostis indicium est. Quia ergo adveniens Christus, sicut Apostolus dicit, tria pariter sibi regna subjecit (hoc enim indicat ubi ait: Quia in nomine Jesu omne genu flectatur, coelestium, terrestrium et infernorum) et haec omnia sua morte vincebat: conveniens mysterio mors quaesita est, ut in aere sublimatus, et aereas subjugans potestates, victoriam de his supernis et caelestibus traderet. Expansas autem manus tota die, sanctus propheta dicit eum tenere ad populum qui est in terra, ut et incredulos contestaretur, et invitaret credentes. Ea vero parte, qua sub terra demergitur, inferni sibi regna subjiceret. ### English translation (Claude) "Crucified under Pontius Pilate and buried; he descended to hell." The apostle Paul teaches that the eyes of our heart must be enlightened to understand what is the height, the breadth, and the depth. The height, then, and the breadth and the depth are a description of the cross: the part of it fixed in the earth he called the depth; the height, that part which, stretched up above the earth, rises on high; and the breadth, that part which, spread out, extends to the right and left hand. Since, then, there are so many kinds of death by which men usually depart from this life, why does the Apostle want us, with enlightened heart, to know the reason why the form of the cross was chosen above all of them for the Saviour's death? It must be known that this cross was a triumph. For it is a notable trophy, and a triumph is the token of an enemy conquered. Since, then, Christ at his coming, as the Apostle says, subjected three kingdoms alike to himself (for this is what he indicates where he says, "That at the name of Jesus every knee should bow, of things in heaven, on earth, and under the earth"), and was conquering all these by his death, a death fitting to the mystery was sought, so that, raised up in the air and subduing the powers of the air, he might give the victory over these higher and heavenly things; while the holy prophet says that he holds his hands spread out all the day to the people on earth, to call the unbelievers to witness and to invite the believers; and with the part that is sunk beneath the earth he might subject to himself the kingdoms of hell. ### Scripture references - Eph 1:18: allusion, high confidence - Eph 3:18: allusion, high confidence - Phil 2:10: quotation, high confidence - Isa 65:2: allusion, high confidence - Rom 10:21: allusion, medium confidence - Eph 2:2: echo, medium confidence ### Translation notes - Eph 1:18 and 3:18; Phil 2:10 (Migne's inline reference is removed); Isa 65:2 (Rom 10:21). 'The powers of the air' recalls Eph 2:2. ### Citation (SBL) Rufinus, Symb. 14 (PL 21:352b–353b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-14). ## Commentary on the Apostles' Creed 15 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-15 - Source: PL 21:353b–354c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cross stripped the rebellious powers who ruled mankind of their bond over sinners and gave believers an example of obedience unto death. ### Latin text Etenim (ut breviter aliqua etiam de secretioribus perstringamus) ab initio Deus cum fecisset mundum, praefecit ei et praeposuit quasdam virtutum caelestium potestates, quibus regeretur et dispensaretur mortalium genus. Quod ita factum Moyses indicat in Deuteronomii cantico, ubi dicit: Cum divideret excelsus gentes, statuit terminos gentium secundum numerum angelorum Dei. Sed et horum nonnulli, sicut et ipse qui princeps appellatus est mundi, datam sibi a Deo potestatem, non his quibus acceperant legibus temperarunt: nec humanum genus divinis obedire praeceptis, sed suis parere praevaricationibus docuerunt; et hinc adversus nos peccatorum chirographa scripta sunt, quia ut propheta dicit: Peccatis nostris venundati sumus. Pretium namque animae suae unusquisque consequitur, cum concupiscentiae satisfecerit. Per istud ergo unusquisque chirographum illis rectoribus pessimis tenebatur, quod Christus detraxit adveniens, et hac eos potestate denudavit. Idque sub ingenti mysterio Paulus indicat, cum dicit de eo: Delens quod adversus nos erat chirographum, et affigens illud cruci suoe, traduxit principatus et potestates, triumphans eos in semetipso. Rectores ergo illi, quos humano generi praefecerat Deus, in tyrannidis contumaciam versi, impugnare commissos sibi homines aggressi sunt, et peccati praeliis debellare: sicut Ezechiel propheta mysticis designat eloquiis cum dicit: In illa die procedent angeli festinantes exterminare AEthiopiam, eritque inter eos perturbatio in die AEgypti, quoniam ecce venit. Ergo omnipotentia eorum nudata, Christus dicitur triumphasse, ablatamque ab eis potestatem hominibus tradidisse: sicut ad discipulos suos dicit ipse in Evangelio: Ecce dedi vobis potestatem calcandi super serpentes et scorpiones, et super omnem virtutem inimici. Illos itaque qui accepta potestate male abusi sunt, subjectis quondam suis subjecit crux Christi. Nos vero, hoc est humanum genus edocet, primo omnium usque ad mortem resistere adversus peccatum, et libenter interitum pro pietate suscipere. Tunc deinde obedientiae nobis in hac eadem cruce proponit exemplum, sicut illis, qui aliquando rectores nostri fuerant, posuit contumaciae poenas. Audi ergo quomodo Apostolus vult per crucem Christi obedientiam nos docere. Hoc, inquit, sentite in vobis, quod in Christo Jesu: qui cum in forma Dei esset, non rapinam arbitratus est esse se oequalem Deo, sed semetipsum exinanivit, formam servi accipiens, in similitudinem hominum factus, et habitu repertus ut homo, factus est obediens usque ad mortem, mortem autem crucis. Quia ergo ille magnus magister est, qui fecerit et docuerit, ideo obedientiam, quae piis etiam suscepta morte, servanda est, docuit ipse pro hac prius moriendo servari. ### English translation (Claude) For (to touch briefly on some more hidden matters too) when God made the world from the beginning, he set over it and appointed certain powers of the heavenly virtues, by which the race of mortals should be governed and directed. Moses indicates that this was done in the song of Deuteronomy, where he says: "When the Most High divided the nations, he set the bounds of the nations according to the number of the angels of God." But some of these, like him who is called the prince of the world, did not exercise the power given them by God according to the laws by which they had received it; and they taught the human race not to obey the divine commands but to follow their own transgressions. And hence bonds of sins were written against us, for, as the prophet says, "By our sins we have been sold." For each one receives the price of his soul when he has satisfied his desire. By this bond, then, each one was held by those wicked rulers; Christ at his coming took it away and stripped them of this power. Paul indicates this under a great mystery when he says of him: "Blotting out the bond that was against us, and nailing it to his cross, he led away principalities and powers, triumphing over them in himself." Those rulers, then, whom God had set over the human race, having turned to the defiance of tyranny, set about attacking the men entrusted to them and overcoming them in the battles of sin; as the prophet Ezekiel indicates in mystic words when he says: "On that day angels will go forth in haste to destroy Ethiopia, and there will be confusion among them in the day of Egypt, for behold, it comes." Christ, then, is said to have triumphed, having stripped them of their omnipotence, and to have given to men the power taken from them; as he himself says to his disciples in the Gospel: "Behold, I have given you power to tread upon serpents and scorpions and upon all the power of the enemy." So the cross of Christ subjected those who had abused the power they had received to those who were once their subjects. But us, that is, the human race, it teaches first of all to resist sin even to death, and willingly to undergo death for godliness. Then it sets before us on this same cross an example of obedience, as it laid on those who were once our rulers the penalties of defiance. Hear, then, how the Apostle wishes to teach us obedience by the cross of Christ: "Have this mind in you," he says, "which was in Christ Jesus, who, being in the form of God, did not count it robbery to be equal with God, but emptied himself, taking the form of a servant, being made in the likeness of men, and being found in fashion as a man, he became obedient to death, even the death of the cross." Since, then, he is a great teacher who has both done and taught, he taught that obedience, which the godly must keep even at the cost of death, is to be kept by dying first himself for it. ### Scripture references - Deut 32:8: quotation, high confidence - John 12:31: allusion, high confidence - Isa 50:1: quotation, high confidence - Col 2:14: quotation, high confidence - Col 2:15: quotation, high confidence - Ezek 30:9: quotation, high confidence - Luke 10:19: quotation, high confidence - Phil 2:5: quotation, high confidence - Phil 2:6: quotation, high confidence - Phil 2:7: quotation, high confidence - Phil 2:8: quotation, high confidence ### Translation notes - Deut 32:8 in the Greek (LXX) form; 'prince of the world': John 12:31; Isa 50:1; Col 2:14–15; Ezek 30:9 (LXX); Luke 10:19; Phil 2:5–8. ### Citation (SBL) Rufinus, Symb. 15 (PL 21:353b–354c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-15). ## Commentary on the Apostles' Creed 16 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-16 - Source: PL 21:354c–355b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The incarnation was like bait on a hook: the devil seized Christ's flesh in death and was caught by the hidden Godhead. ### Latin text Sed fortasse terretur aliquis in hujuscemodi doctrina, quod quem paulo ante cum Deo Patre diximus sempiternum, ac de ejus substantia esse progenitum: quemque regno, majestate, aeternitate, unum cum Deo Patre esse docuimus: nunc de ejus morte tractamus. Sed nolo terrearis, o fidelis auditor: paulo post istum, quem audis mortuum, rursum immortalem videbis. Mors enim ab eo mortem spoliatura suscipitur. Nam sacramentum illud susceptae carnis, quod supra exposuimus, hanc habet caussam, ut divina Filii Dei virtus velut hamus quidam, habitu humanae carnis obvectus, et sicut Apostolus Paulus ante dixit, habitu inventus ut homo, principem mundi invitare possit ad agonem: cui ipse carnem suam velut escam tradens, hamo eum divinitas intrinsecus teneret insertum ex profusione immaculati sanguinis. Solus enim, qui peccati maculam nescit, omnium peccata delevit: eorum dumtaxat, qui sanguine ejus postes fidei suae signassent. Sicut ergo hamum esca contectum si piscis rapiat, non modo escam ab hamo non removet, sed et ipse de profundo, esca aliis futurus, educitur: ita et is qui habebat mortis imperium, rapuit quidem in morte corpus Jesu, non sentiens in eo hamum divinitatis inclusum; sed ubi devoravit, haesit ipse continuo, et diruptis inferni claustris, velut de profundo extractus trahitur, ut esca caeteris fiat. Quod ita futurum sub hac eadem figura Ezechiel dudum propheta significaverat, dicens: Et extraham te in hamo meo, et extendam te super terram. Campi implebuntur de te, et constituam super te omnes volucres coeli, et saturabo ex te omnes bestias terroe. Sed et propheta David dicit: Tu confregisti capita draconis magni, dedisti eum in escam populis AEthiopum. Et Job de eodem mysterio similiter protestatur: ait enim ex persona Domini loquentis ad se: Aut adduces draconem in hamo, et pones capistrum circa nares ejus. ### English translation (Claude) But perhaps someone is alarmed at this kind of teaching, that we now treat of the death of him whom a little before we called everlasting with God the Father and begotten of his substance, and whom we taught to be one with God the Father in kingdom, majesty, and eternity. But do not be alarmed, faithful hearer: a little later you will see him whom you hear to be dead immortal again. For death is undertaken by him in order to despoil death. For the mystery of the taking of flesh which we set out above has this purpose: that the divine power of the Son of God, like a hook covered with the appearance of human flesh, and, as the apostle Paul said earlier, "found in fashion as a man", might lure the prince of the world into the contest; so that, as he offered him his flesh as bait, the Godhead within might hold him caught on the hook, through the shedding of the spotless blood. For he alone who knows no stain of sin has blotted out the sins of all: at least of those who had marked the doorposts of their faith with his blood. As, then, if a fish seizes a hook covered with bait, it not only does not remove the bait from the hook but is itself drawn out of the deep to become food for others; so he who had the power of death seized indeed the body of Jesus in death, not perceiving the hook of the Godhead enclosed in it; but when he had swallowed it, he was at once caught himself, and, the bars of hell being broken, he is drawn up as from the deep to become food for others. The prophet Ezekiel had long ago signified under this same figure that this would happen, saying: "And I will draw you out with my hook and stretch you out upon the earth; the plains will be filled with you, and I will set over you all the birds of heaven, and I will fill all the beasts of the earth with you." And the prophet David too says: "You broke the heads of the great dragon; you gave him as food to the peoples of Ethiopia." And Job likewise bears witness to the same mystery; for he says, in the person of the Lord speaking to him: "Will you draw out the dragon with a hook, and put a halter round his nose?" ### Scripture references - Phil 2:7: quotation, high confidence - Exod 12:7: allusion, medium confidence - Heb 2:14: allusion, high confidence - Ezek 32:3: quotation, high confidence - Ezek 32:4: quotation, high confidence - Ps 74:14 (73:14 LXX): quotation, high confidence - Job 41:1 (40:25 LXX): quotation, high confidence - Job 41:2 (40:26 LXX): quotation, high confidence ### Translation notes - Phil 2:7; the doorposts: Exod 12:7; 'him who had the power of death': Heb 2:14; Ezek 32:3–4; Ps 74:14 (73:14 LXX); Job 41:1–2 (40:25–26 in the Latin and Greek numbering). The image of the fish-hook is translated as written. ### Citation (SBL) Rufinus, Symb. 16 (PL 21:354c–355b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-16). ## Commentary on the Apostles' Creed 17 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-17 - Source: PL 21:355c–356a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ went down into death not as its captive but as a king entering a prison to set the prisoners free. ### Latin text Non ergo damno aliquo, aut injuria divinitatis Christus in carne patitur; sed ut per infirmitatem carnis operaretur salutem, divina natura in mortem per carnem descendit, non ut lege mortalium detineretur a morte, sed ut per sese resurrecturus januas mortis aperiret. Velut si quis rex pergat ad carcerem, et ingressus aperiat januas, resolvat catenas, vincula, seras et claustra comminuat, et educat vinctos in remissionem, et eos qui sedent in tenebris et in umbra mortis, luci ac vitae restituat. Dicitur ergo rex fuisse quidem in carcere, non tamen ea conditione, qua fuerant caeteri, qui tenebantur in carcere, sed illi quidem ut poenas solverent, hic vero ut absolveret poenas. ### English translation (Claude) Christ, then, does not suffer in the flesh with any loss or injury to the Godhead; but, so that he might work salvation through the weakness of the flesh, the divine nature went down into death through the flesh, not to be held by death under the law of mortals, but, being about to rise again by his own power, to open the gates of death. As if a king should go to a prison and, having gone in, open the doors, undo the chains, break the fetters, bars, and bolts, and lead out the prisoners to release, and restore to light and life those who sit in darkness and in the shadow of death. The king is said, then, to have been in the prison, yet not in the condition in which the others were who were held in the prison: they were there to pay penalties, he to release them from penalties. ### Scripture references - Luke 1:79: allusion, high confidence - Isa 42:7: allusion, medium confidence ### Translation notes - 'Those who sit in darkness and in the shadow of death' recalls Luke 1:79 and Isa 9:2; release to prisoners, Isa 42:7 and 61:1. ### Citation (SBL) Rufinus, Symb. 17 (PL 21:355c–356a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-17). ## Commentary on the Apostles' Creed 18 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-18 - Source: PL 21:356a–356b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Creed names Pontius Pilate to fix the time; 'he descended to hell', missing in the Roman and Eastern creeds, means the same as 'buried'; Scripture testimonies follow. ### Latin text Cautissime autem qui Symbolum tradiderunt, etiam tempus, quo haec sub Pontio Pilato gesta sunt, designarunt, ne ex aliqua parte velut vaga et incerta gestorum traditio vacillaret. Sciendum sane est, quod in Ecclesiae Romanae Symbolo non habetur additum, descendit ad inferna: sed neque in Orientis Ecclesiis habetur hic sermo: vis tamen verbi eadem videtur esse in eo, quod sepultus dicitur. Sed quoniam erga Scripturas tibi divinas amor et studium subjacet, sine dubio dicis mihi, oportere haec magis evidentibus divinae Scripturae testimoniis approbari. Quanto enim majora sunt, quae credenda sunt, tanto idoneis magis et indubitatis testibus indigent. Vera quippe est, et consequens haec propositio. Sed nos tanquam scientibus legem loquentes, testimoniorum silvam brevitatis caussa derelinquimus. Pauca tamen ex multis, si etiam hoc requiritur, adhibeamus, scientes studiosis quibusque in Scripturis divitiis latissimum testimoniorum pelagus patere. ### English translation (Claude) Those who handed down the Creed very carefully marked also the time when these things were done, "under Pontius Pilate", lest the tradition of the events should waver in any part as vague and uncertain. It should be known, however, that "he descended to hell" is not added in the Creed of the Roman church, nor is this clause found in the churches of the East; yet the force of the word seems to be the same as in his being said to have been buried. But since you have a love and zeal for the divine Scriptures, you will no doubt tell me that these things ought rather to be proved by clearer testimonies of divine Scripture; for the greater the things that are to be believed, the more they need suitable and unquestionable witnesses. That proposition is indeed true and consistent. But speaking to those who know the law, we leave aside the forest of testimonies for the sake of brevity. Yet let us bring forward a few out of many, if this too is asked, knowing that for the studious a very broad sea of testimonies lies open in the riches of the Scriptures. ### Scripture references - Rom 7:1: echo, medium confidence ### Translation notes - 'Speaking to those who know the law' recalls Rom 7:1. ### Citation (SBL) Rufinus, Symb. 18 (PL 21:356a–356b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-18). ## Commentary on the Apostles' Creed 19 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-19 - Source: PL 21:356b–357c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cross is a stumbling block to Jews, folly to Gentiles, and the power of God to believers, as the prophets foretold the faith passing to the Gentiles. ### Latin text Primo ergo omnium sciendum est, quod ipsa ratio crucis non omnibus una eademque est: sed aliud Gentibus, aliud Judaeis, aliud credentibus sapit: sicut et Apostolus dicit: Nos autem Christum proedicamus crucifixum, Judoeis quidem scandalum, Gentibus autem stultitiam, ipsis vocatis Judoeis et Gentibus Christum Dei virtutem, et Dei sapientiam. Et ibidem: Verbum enim crucis pereuntibus stultitia est, his vero qui salvi fiunt, id est nobis, virtus Dei est. Judaei autem quibus ex lege traditum fuerat, Christum in aeternum mansurum, scandalum patiebantur de cruce ejus, quia resurrectionem ejus recipere noluerunt. Gentibus autem stultitia videbatur, Deum mortem suscepisse, quia ignorabant Mysterium carnis assumtae. Fideles vero qui et natum et passum in carne susceperant, et a mortuis resurrexisse, merito virtutem Dei credebant esse, quae vicerat mortem. Primo ergo hoc ipsum, quod Judaei, quibus prophetae haec praedixerant, non essent credituri: sed illi qui nunquam haec a prophetis audierant: audi quomodo per Esaiam prophetico sermone signatur. Quibus non est, inquit, annunciatum de eo, videbunt: et qui non audierunt intelligent. Quod autem his qui meditabantur legem Dei, a pueritia usque in senectutem non credentibus, ad gentes esset omne mysterium transferendum, idem Esaias hoc modo praedicit. Et faciet, inquit, Dominus Deus sabaoth omnibus gentibus, in monte isto, bibent loetitiam, bibent vinum, ungentur unguento in monte isto: trade hoec omnia gentibus. Hoc enim consilium omnipotentis super omnes gentes. Sed dicent fortasse nobis illi, qui se jactant in scientia legis: blasphematis, qui dicitis Dominum corruptioni mortis, et passioni crucis fuisse subjectum. Legite ergo, quod scriptum habetis in Lamentationibus Jeremiae, ubi dicit: Spiritus vultus nostri Christus Dominus comprehensus est in corruptionibus nostris, in quo diximus: sub umbra ejus vivemus in gentibus. Audis quomodo propheta Christum Dominum comprehensum esse dicit, et pro nobis, id est pro peccatis nostris corruptioni traditum: in cujus umbra, quoniam populus ille Judaeorum permansit incredulus, Gentilem subjectum esse dicit: quia vivimus non in Israel, sed in gentibus. ### English translation (Claude) First of all, then, it must be known that the meaning of the cross is not one and the same for all, but it means one thing to the Gentiles, another to the Jews, another to believers; as the Apostle says: "But we preach Christ crucified, to the Jews a stumbling block and to the Gentiles foolishness, but to those who are called, both Jews and Gentiles, Christ the power of God and the wisdom of God." And in the same place: "For the word of the cross is foolishness to those who are perishing, but to those who are being saved, that is, to us, it is the power of God." The Jews, to whom it had been handed down from the law that Christ would remain for ever, were offended at his cross, because they would not accept his resurrection. To the Gentiles it seemed foolishness that God had undergone death, because they did not know the mystery of the flesh he had taken. But the faithful, who had accepted that he was born and suffered in the flesh and rose from the dead, rightly believed it to be the power of God, which had conquered death. First, then, hear how this very thing, that the Jews, to whom the prophets had foretold these things, would not believe, but those who had never heard them from the prophets would, is marked in prophetic speech through Isaiah: "Those to whom it was not announced about him will see, and those who have not heard will understand." And that, since those who had meditated on the law of God from childhood to old age did not believe, the whole mystery would be transferred to the Gentiles, the same Isaiah foretells thus: "And the Lord God of hosts will make for all the nations on this mountain: they will drink joy, they will drink wine, they will be anointed with ointment on this mountain. Hand all these things over to the nations. For this is the counsel of the Almighty over all the nations." But perhaps those who boast of their knowledge of the law will say to us: you blaspheme, who say that the Lord was subject to the corruption of death and the suffering of the cross. Read, then, what you have written in the Lamentations of Jeremiah, where he says: "The breath of our face, Christ the Lord, was taken in our corruptions, of whom we said: under his shadow we shall live among the nations." You hear how the prophet says that Christ the Lord was taken and handed over to corruption for us, that is, for our sins; under whose shadow, since that people of the Jews remained unbelieving, he says that the Gentile people is placed, because we live not in Israel but among the nations. ### Scripture references - 1 Cor 1:23: quotation, high confidence - 1 Cor 1:24: quotation, high confidence - 1 Cor 1:18: quotation, high confidence - John 12:34: allusion, medium confidence - Isa 52:15: quotation, high confidence - Isa 25:6: quotation, high confidence - Isa 25:7: quotation, medium confidence - Lam 4:20: quotation, high confidence ### Translation notes - 1 Cor 1:23–24, 18 (Migne's inline reference is removed); John 12:34; Isa 52:15; Isa 25:6–7 in an Old Latin form; Lam 4:20 in the Greek (LXX) form, read of Christ. The contrast between Jews and Gentiles is translated as written. ### Citation (SBL) Rufinus, Symb. 19 (PL 21:356b–357c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-19). ## Commentary on the Apostles' Creed 20 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-20 - Source: PL 21:357c–358c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets foretold Judas's betrayal with a kiss, the thirty pieces of silver, and Christ's being bound. ### Latin text Quod si operosum non videtur, quam possumus breviter singula, quae in Evangeliis referuntur, qualiter in prophetis praedicta sint, designemus, ut hi qui prima fidei elementa suscipiunt, testimonia haec habeant in corde descripta: ne ulla eis unquam de his, quae credunt, ambiguitas inimica surripiat. Edocemur per Evangelium, quod Judas unus de amicis et convivis Christi tradiderit eum. Audi hoc quomodo praenuncietur in psalmis: Qui manducavit, inquit, panes meos, ampliavit adversum me supplantationem. Et alibi: Amici, inquit, mei et proximi mei adversum me appropinquaverunt et steterunt. Et iterum: Molliti sunt sermones ejus super oleum, et ipsi erunt jacula. Vis audire, quomodo molliti sunt? Venit, inquit, Judas ad Jesum, et dixit ei: Ave, Rabbi, et osculatus est eum. Per molle igitur osculi blandimentum, exsecrabile jaculum proditionis infixit. Unde Dominus ad eum dixit: Juda, osculo filium hominis tradis? Triginta argenteis audis eum appreciatum esse cupiditate proditoris. Audi et de hoc propheticam vocem. Et dixi, inquit, ad eos: Si bonum est in conspectu vestro, date mercedem meam, aut abnuite. Et post haec: Accepi, inquit, triginta argenteos, et misi eos in domum Domini in conflatorium. Nonne hoc est, quod in Evangeliis scribitur. Quia Judas poenitentia ductus reportavit pecuniam, et projecit eam in templo, et discessit? Bene autem mercedem suam dixit, velut imputantis et exprobrantis affectu. Etenim tam multa bona opera apud eos egerat, caecos illuminaverat, claudis pedes, paralyticis gressum, mortuis quoque reddiderat vitam. Pro his igitur omnibus bonis, mercedem restituunt ei mortem, triginta argenteorum aestimatione pensatam. Refertur item in Evangeliis, quod vinctus est. Praedixit hoc sermo propheticus per Esaiam dicens, Voe animoe eorum, qui cogitaverunt cogitationem pessimam adversum semetipsos dicentes: Alligemus justum, quia inutilis est nobis. ### English translation (Claude) If it does not seem laborious, let us show as briefly as we can how each of the things related in the Gospels was foretold in the prophets, so that those who are receiving the first elements of the faith may have these testimonies written in their hearts, and no hostile doubt may ever steal upon them about the things they believe. We are taught by the Gospel that Judas, one of Christ's friends and table companions, betrayed him. Hear how this is foretold in the Psalms: "He who ate my bread," it says, "has lifted up his heel against me." And elsewhere: "My friends," it says, "and my neighbours drew near and stood against me." And again: "His words are softer than oil, yet they are darts." Do you want to hear how they were soft? "Judas came," it says, "to Jesus and said to him: Hail, Rabbi, and kissed him." So by the soft flattery of a kiss he drove in the accursed dart of betrayal. Hence the Lord said to him: "Judas, do you betray the Son of Man with a kiss?" You hear that he was valued at thirty pieces of silver by the greed of the betrayer. Hear the prophetic voice about this too: "And I said to them: If it is good in your sight, give me my wage, or refuse." And after this: "I took the thirty pieces of silver and cast them into the house of the Lord, into the furnace." Is not this what is written in the Gospels, that Judas, moved by remorse, brought back the money, threw it down in the temple, and went away? And he rightly called it his wage, in the tone of one reckoning up and reproaching. For he had done so many good works among them: he had given light to the blind, feet to the lame, walking to the paralysed, and life even to the dead. For all these good things, then, they pay him back his wage with death, valued at thirty pieces of silver. It is related likewise in the Gospels that he was bound. The prophetic word foretold this through Isaiah, saying: "Woe to their souls, who have devised a most evil plan against themselves, saying: Let us bind the righteous one, for he is useless to us." ### Scripture references - Ps 41:9 (40:10 LXX): quotation, high confidence - Ps 38:11 (37:12 LXX): quotation, high confidence - Ps 55:21 (54:22 LXX): quotation, high confidence - Matt 26:49: quotation, high confidence - Luke 22:48: quotation, high confidence - Zech 11:12: quotation, high confidence - Zech 11:13: quotation, high confidence - Matt 27:3: allusion, high confidence - Matt 27:5: allusion, high confidence - Isa 3:9: quotation, high confidence - Isa 3:10: quotation, high confidence ### Extrabiblical texts - Wis 2:12 (Wisdom of Solomon): echo, medium confidence ### Translation notes - Ps 41:9 (40:10 LXX); Ps 38:11 (37:12 LXX); Ps 55:21 (54:22 LXX); Matt 26:49; Luke 22:48; Zech 11:12–13; Matt 27:3–5; Isa 3:9–10 in the Greek (LXX) form (compare Wis 2:12). 'Remorse' renders poenitentia. ### Citation (SBL) Rufinus, Symb. 20 (PL 21:357c–358c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-20). ## Commentary on the Apostles' Creed 21 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-21 - Source: PL 21:359a–360a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets foretold that the Lord would be judged, scourged, spat upon, and sent bound as a 'gift' between Pilate and Herod. ### Latin text Sed dicit aliquis: Nunquid haec Domino intelligenda sunt? Nunquid Dominus ab hominibus teneri poterat, et ad judicium pertrahi? Et de hoc te idem propheta convincet. Dicit enim his verbis: Ipse Dominus in judicium veniet, cum senioribus et principibus populi. Judicatur ergo Dominus secundum prophetae testimonium, et non solum judicatur, sed etiam flagellis caeditur, et palmis in faciem verberatur, et conspuitur, et omne pro nobis perfert opprobrium indignitatis. Et quia haec stupescenda erant omnibus, cum praedicarentur ab Apostolis: idcirco etiam ex persona ipsorum propheta exclamat, et dicit: Domine, quis credidit auditui nostro? Incredibile enim est, ut Deus Dei Filius passus ista dicatur, et praedicetur: ergo et praedicuntur per prophetas, ne qua credituris dubitatio nasceretur. Ipse ergo ex sua persona Christus Dominus dicit: Dorsum meum dedi ad flagella, et maxillas meas ad palmas, et faciem meam non averti a confusione sputorum. Scribitur etiam illud inter exteras ejus passiones, quod alligantes eum duxerunt ad Pilatum. Praesignavit etiam hoc propheta, ubi dicit: Et alligantes adduxerunt eum xenium regi Jarim: nisi si objiciat aliquis et dicat: sed Pilatus non erat rex. Audi ergo quid in consequentibus refert Evangelium. Audiens, inquit, Pilatus eum esse de Galiloea, misit eum ad Herodem, qui erat tunc rex in Israel. Et bene addit nomen Jarim, quod est silvester. Non enim erat Herodes de domo Israel, nec de illa vinea Israelitica, quam eduxerat Dominus de AEgypto, et plantaverat in cornu in loco uberi: sed erat silvester, id est ex silva alienigenarum: et ideo recte silvester est appellatus, quia de Israeliticae vitis nequaquam palmitibus pullulasset. Sed ad hoc, quod dicit propheta xenium, convenienter aptavit. Tunc enim Herodes et Pilatus (ut Evangelium testatur) ex inimicis in concordiam revocati sunt: et velut reconciliationis suae xenium, vinctum sibi invicem mittebant Jesum. Quid interest, dummodo Jesus, ut Salvator, dissidentes reconciliet, et pacem reparet, ac etiam concordiam reddat? Unde etiam de hoc scriptum est in Job: Dominus reconciliat corda principum terroe. ### English translation (Claude) But someone will say: Are these things to be understood of the Lord? Could the Lord be seized by men and dragged to judgment? On this too the same prophet will convince you. For he says in these words: "The Lord himself will come into judgment with the elders and princes of the people." The Lord, then, is judged according to the prophet's testimony; and not only judged, but also beaten with scourges, struck in the face with palms, spat upon, and he bears every reproach of indignity for us. And since these things were to astonish everyone when they were preached by the apostles, the prophet therefore cries out in their person too and says: "Lord, who has believed our report?" For it is incredible that God, the Son of God, should be said and preached to have suffered these things; and so they are foretold by the prophets, so that no doubt might arise in those who were to believe. Christ the Lord himself, then, says in his own person: "I gave my back to the scourges and my cheeks to the palms, and I did not turn my face from the shame of spitting." It is written also among his other sufferings that they bound him and led him to Pilate. The prophet marked this beforehand too, where he says: "And binding him, they brought him as a gift to King Jarim." Unless someone objects and says: but Pilate was not a king. Hear, then, what the Gospel relates next: "Pilate," it says, "hearing that he was from Galilee, sent him to Herod, who was then king in Israel." And he rightly adds the name Jarim, which means "of the forest". For Herod was not of the house of Israel, nor of that Israelite vine which the Lord had brought out of Egypt and planted on a fruitful hill; but he was "of the forest", that is, of the forest of foreigners; and so he is rightly called "of the forest", since he had by no means sprung from the branches of the Israelite vine. And what the prophet says, "a gift", he fitted aptly. For then Herod and Pilate (as the Gospel testifies) were brought back from enmity to concord, and they sent Jesus bound to each other as a gift of their reconciliation. What does it matter, so long as Jesus, as Saviour, reconciles those at variance, restores peace, and even gives back concord? Hence it is also written of this in Job: "The Lord reconciles the hearts of the princes of the earth." ### Scripture references - Isa 3:14: quotation, high confidence - Isa 53:1: quotation, high confidence - Isa 50:6: quotation, high confidence - Matt 27:2: allusion, high confidence - Hos 10:6: quotation, high confidence - Luke 23:7: quotation, high confidence - Luke 23:12: allusion, high confidence - Isa 5:1: allusion, medium confidence - Ps 80:8 (79:9 LXX): allusion, medium confidence - Job 12:24: quotation, medium confidence ### Translation notes - Isa 3:14; Isa 53:1; Isa 50:6; Matt 27:2; Hos 10:6 in the Greek (LXX) form ('King Jareb'), read of Herod; Luke 23:7, 12; Job 12:24 in the Greek form. The vine planted on a fruitful hill recalls Ps 80:8 and Isa 5:1. Rufinus's etymology of Jarim is his own. ### Citation (SBL) Rufinus, Symb. 21 (PL 21:359a–360a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-21). ## Commentary on the Apostles' Creed 22 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-22 - Source: PL 21:360a–361c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets foretold the crowd's cry, Christ's silence, the crown of thorns which undid the curse on the ground, and his hanging on the wood. ### Latin text Refertur item, quod cum Pilatus vellet eum dimittere, omnis populus succlamaverit: Crucifige, crucifige eum. Praenuntiat hoc quoque Jeremias propheta, dicens ex persona Domini ipsius: Facta est, inquit, hoereditas mea mihi, sicut leo in silva: dedit super me vocem suam, propterea exosus sum eam: et propterea, inquit, dereliqui domum meam. Et iterum alibi dicit, Supra quem aperuistis os vestrum, et adversus quem relaxastis linguas vestras? Cum judicaretur, scribitur tacuisse. Multae de hoc Scripturae testantur. In Psalmis dicitur, Factus sum sicut homo non audiens, et non habens in ore suo increpationes. Et iterum, Ego tanquam surdus non audiebam, et sicut mutus non aperiens os suum. Et iterum alius propheta dicit: Sicut agnus coram tondente se, sic non aperuit os suum: in humilitate judicium ejus sublatum est. Imposita ei scribitur corona spinea. Audi de hoc in Canticis canticorum, super iniquitatem Jerusalem mirantis de injuria Filii, Dei Patris vocem dicentis: Exite, et videte, filioe Jerusalem, coronam, qua coronavit eum mater sua. Sed et de spinis ita alius propheta commemorat: Et expectavi, ut faceret uvam, fecit autem spinas: et non justitiam, sed clamorem. Verumtamen ut mysterii secreta cognoscas, oportebat eum, qui peccata mundi venit auferre, etiam terrae maledicta purgare, quae peccante protoplasto, sententiam praevaricationis acceperat, dicente Domino: Maledicta terra in operibus tuis, spinas et tribulos producet tibi. Propterea ergo spinis coronatur Jesus, ut prima illa condemnationis sententia solveretur. Ad crucem ducitur, et in ligno totius mundi vita suspenditur. Vis et de hoc propheticis testimoniis confirmari? Audi Jeremiam dicentem de hoc, Venite et injiciamus lignum in panem ejus, et conteramus eum de terra viventium. Et iterum Moses deflens eos dicit: Et erit vita tua suspensa ante oculos tuos, et timebis per diem et noctem, et non credes vitoe tuoe. Sed transcurrendum nobis est: jam enim propositae brevitatis modum excedimus, et breviatum sermonem longa dissertatione distendimus: pauca tamen addemus, ne penitus quod coepimus, praeteriisse videamur. ### English translation (Claude) It is related likewise that when Pilate wished to release him, all the people shouted, "Crucify him, crucify him." The prophet Jeremiah foretells this too, saying in the person of the Lord himself: "My inheritance has become to me like a lion in the forest; it has raised its voice against me; therefore I have hated it." And therefore, he says, "I have forsaken my house." And again elsewhere he says: "Against whom have you opened your mouth, and against whom have you let loose your tongues?" When he was being judged, it is written that he was silent. Many Scriptures bear witness to this. In the Psalms it is said: "I became like a man who does not hear, and has no rebukes in his mouth." And again: "But I, like a deaf man, did not hear, and like a mute, not opening his mouth." And again another prophet says: "Like a lamb before its shearer, so he did not open his mouth; in his humiliation his judgment was taken away." It is written that a crown of thorns was put on him. Hear of this in the Song of Songs the voice of God the Father, marvelling at the wickedness of Jerusalem in the injury to his Son: "Go out and see, daughters of Jerusalem, the crown with which his mother crowned him." And another prophet speaks thus of the thorns: "And I waited for it to make grapes, but it made thorns; and not righteousness, but a cry." But so that you may know the secrets of the mystery: it was fitting that he who came to take away the sins of the world should also purge the curses of the earth, which, when the first-formed man sinned, had received the sentence of the transgression, the Lord saying: "Cursed is the ground in your works; it will bring forth thorns and thistles for you." For this reason, then, Jesus is crowned with thorns, so that that first sentence of condemnation might be undone. He is led to the cross, and the life of the whole world hangs on the wood. Do you want this too confirmed by prophetic testimonies? Hear Jeremiah saying of it: "Come, let us put wood into his bread, and let us crush him from the land of the living." And again Moses, weeping over them, says: "And your life will be hanging before your eyes, and you will fear day and night, and will not believe in your life." But we must hurry on; for already we are exceeding the measure of brevity we proposed and stretching a shortened word into a long dissertation. Yet we will add a few things, so as not to seem to have passed over altogether what we began. ### Scripture references - Jer 12:8: quotation, high confidence - Jer 12:7: quotation, high confidence - Isa 57:4: quotation, high confidence - Ps 38:14 (37:15 LXX): quotation, high confidence - Ps 38:13 (37:14 LXX): quotation, high confidence - Isa 53:7: quotation, high confidence - Isa 53:8: quotation, high confidence - Song 3:11: quotation, high confidence - Isa 5:2: quotation, high confidence - Isa 5:7: quotation, high confidence - Gen 3:17: quotation, high confidence - Gen 3:18: quotation, high confidence - Jer 11:19: quotation, high confidence - Deut 28:66: quotation, high confidence - Matt 27:22: allusion, high confidence - Matt 27:29: allusion, high confidence ### Translation notes - Jer 12:8, 7; Isa 57:4; Ps 38:14, 13 (37:15, 14 LXX); Isa 53:7–8; Song 3:11, read of the Father; Isa 5:2, 7; Gen 3:17–18; Jer 11:19 in the Greek and Latin form; Deut 28:66, read of the cross. ### Citation (SBL) Rufinus, Symb. 22 (PL 21:360a–361c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-22). ## Commentary on the Apostles' Creed 23 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-23 - Source: PL 21:361c–362a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The water and blood from Christ's side signify cleansing and condemnation, the two baptisms of water and martyrdom, and the new Eve from the second Adam's side. ### Latin text Scribitur Jesus in latere percussus, aquam simul et sanguinem profudisse. Hoc quippe mysticum est, ipse enim dixerat, quia flumina de ventre ejus procedent aquae vivoe. Sed produxit et sanguinem, quem petierunt Judaei venire super se et super filios suos. Produxit ergo aquam, quae credentes diluat: produxit et sanguinem, qui condemnet incredulos. Potest tamen etiam intelligi illud quod duplicem gratiam baptismi figuraverit. Unam quae datur per aquae baptismum, aliam quae per martyrium profusione sanguinis quaeritur: utrumque enim baptismum nominatur. Quod et si hoc quaeris, cur non ex alio membro, sed ex latere potius produxisse dicatur aquam, et sanguinem? videtur mihi in latere per costam mulier indicari. Quia ergo fons peccati et mortis de muliere prima, quae fuit primi Adam costa, processit: fons redemptionis ac vitae de secundi Adam costa producitur. ### English translation (Claude) It is written that Jesus, when struck in the side, poured out water and blood together. This is a mystery. For he himself had said that rivers of living water would flow from his belly. But he brought forth blood as well, which the Jews asked to come upon themselves and upon their children. He brought forth water, then, to wash believers; he brought forth blood also, to condemn unbelievers. It can also be understood, however, as having figured the twofold grace of baptism: one which is given through the baptism of water, the other which is sought through martyrdom by the shedding of blood; for both are called baptism. And if you ask further why he is said to have brought forth water and blood not from another member but from the side, it seems to me that by the rib in the side the woman is indicated. Since, then, the fountain of sin and death came from the first woman, who was the rib of the first Adam, the fountain of redemption and life is brought forth from the rib of the second Adam. ### Scripture references - John 19:34: allusion, high confidence - John 7:38: quotation, high confidence - Matt 27:25: allusion, high confidence - Gen 2:21: allusion, high confidence - 1 Cor 15:45: echo, medium confidence ### Translation notes - John 19:34; John 7:38; Matt 27:25; the rib: Gen 2:21–22. The remark on the Jews is translated as written. ### Citation (SBL) Rufinus, Symb. 23 (PL 21:361c–362a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-23). ## Commentary on the Apostles' Creed 24 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-24 - Source: PL 21:362a–362c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The darkness at the crucifixion was foretold by Amos and Zechariah, whose 'cold' even matches Peter warming himself at the fire. ### Latin text Scriptum est, quod in passione ejus ab hora sexta usque ad horam nonam tenebrae factae sunt. Accipe et de hoc prophetae testimonium dicentis: Occidet tibi sol meridie. Et iterum Zacharias propheta: In illa, inquit, die non erit lux: frigus et pruina erit uno die, et dies illa nota Domino, et neque dies, neque nox, et ad vesperam erit lux. Quid tam evidens a propheta dici poterat, ut jam tum haec non tam futura praedici, quam narrari praeterita videantur? Et frigus et pruinam praedixit: propterea enim Petrus calefaciebat se ad ignem, quia frigus erat: et patiebatur frigus non solum temporis, sed et fidei. Addit etiam: Et dies illa nota Domino, et neque dies, neque nox. Quid est neque dies neque nox? Nonne aperte de insertis diei tenebris, et revocata rursum luce disseruit? Non fuit illa dies, neque enim incoepit ab ortu solis. Neque integra nox fuit: non enim peracto diei cursu, spatia sibi debita vel ab initio suscepit, vel ad ultimum determinata perduxit; sed fugata per impiorum facinus lux reparatur ad vesperam. Post horam enim nonam depulsis tenebris sol redditur mundo. Et iterum alius de hoc ipso testimonium dicit: Et obscurabitur super terram in die lux. ### English translation (Claude) It is written that at his passion there was darkness from the sixth hour to the ninth. Take the testimony of the prophet on this too, who says: "The sun will go down for you at noon." And again the prophet Zechariah: "On that day," he says, "there will be no light; there will be cold and frost on one day, and that day is known to the Lord; neither day nor night; and at evening there will be light." What could be said more plainly by the prophet, so that these things seem not so much foretold as future but told as past? He foretold both cold and frost; for that is why Peter was warming himself at the fire, because it was cold; and he was suffering cold not only of the season but also of faith. He adds also: "And that day is known to the Lord, and neither day nor night." What is "neither day nor night"? Did he not speak plainly of the darkness inserted into the day and the light called back again? It was not day, for it did not begin at sunrise. Nor was it a whole night, for it did not, the course of the day being finished, either receive its due space from the beginning or bring it to its appointed end; but the light, driven away by the crime of the wicked, is restored at evening. For after the ninth hour the darkness was driven off and the sun given back to the world. And again another prophet gives testimony of this very thing: "And the light will be darkened upon the earth in the day." ### Scripture references - Matt 27:45: allusion, high confidence - Amos 8:9: quotation, high confidence - Zech 14:6: quotation, high confidence - Zech 14:7: quotation, high confidence - John 18:18: allusion, high confidence ### Translation notes - Matt 27:45; Amos 8:9; Zech 14:6–7 in the Greek (LXX) form; John 18:18. ### Citation (SBL) Rufinus, Symb. 24 (PL 21:362a–362c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-24). ## Commentary on the Apostles' Creed 25 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-25 - Source: PL 21:362c–363a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The dividing of Christ's garments and the scarlet robe of mockery were foretold in Ps 22 and Isa 63. ### Latin text Docet Evangelii praedicatio, quod etiam milites diviserunt sibi vestimenta Jesu, et super tunicam ejus miserunt sortem. Hoc etiam curae fuit Spiritui Sancto prophetarum vocibus protestari, cum David dicit: Diviserunt sibi vestimenta mea, et super vestem meam miserunt sortem. Sed ne de illa quidem veste quam dicuntur milites illudentes induisse eum, id est, de veste coccinea Prophetae siluerunt. Audi enim quid dicat Esaias: Quis est hic, qui venit de Edom, rubor vestimentorum ejus ex Bosra? Quare rubicunda sunt vestimenta tua, et indumentum tuum tanquam in torculari calcatum? Unde et ipse respondit: Torcular calcavi solus, filia Sion. Solus est, qui peccatum non fecit, et abstulit peccata mundi. Si enim potuit per unum hominem mors introire, quanto magis per unum hominem, qui et Deus erat, potuit vita restitui? ### English translation (Claude) The preaching of the Gospel teaches that the soldiers too divided Jesus' garments among themselves and cast lots for his tunic. This too the Holy Spirit took care to declare beforehand by the voices of the prophets, when David says: "They divided my garments among them, and cast lots for my clothing." Nor were the prophets silent even about that garment which the soldiers are said to have put on him in mockery, that is, the scarlet robe. Hear what Isaiah says: "Who is this who comes from Edom, the redness of his garments from Bozrah? Why are your garments red, and your clothing as if trodden in the winepress?" To which he himself answers: "I have trodden the winepress alone, daughter of Zion." He alone it is who did no sin and took away the sins of the world. For if death could enter through one man, how much more could life be restored through one man who was also God? ### Scripture references - Matt 27:35: allusion, high confidence - Ps 22:18 (21:19 LXX): quotation, high confidence - Matt 27:28: allusion, high confidence - Isa 63:1: quotation, high confidence - Isa 63:2: quotation, high confidence - Isa 63:3: quotation, high confidence - 1 Pet 2:22: allusion, high confidence - John 1:29: allusion, high confidence - Rom 5:12: allusion, high confidence ### Translation notes - Matt 27:35; Ps 22:18 (21:19 LXX); Matt 27:28; Isa 63:1–3 (Migne's inline references are removed); 1 Pet 2:22; John 1:29; Rom 5:12–17. ### Citation (SBL) Rufinus, Symb. 25 (PL 21:362c–363a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-25). ## Commentary on the Apostles' Creed 26 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-26 - Source: PL 21:363a–363b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gall and vinegar given to Christ were foretold in the Psalms, by Moses, and in the Song of Songs. ### Latin text Refertur etiam quod aceto potatus sit, vel vino myrrhato, quod est amarius felle. Audi quid de hoc Propheta praedixerit. Et dederunt, inquit, in escam meam fel, et in siti mea potaverunt me aceto. Ad quae respondens jam tunc Moses dicebat de populo illo: Ex vineis Sodomorum vitis eorum, et palmes eorum de Gomorris: uva eorum, uva fellis, et botrus amaritudinis ipsis. Et iterum exprobrans eos dicit: Populus stultus et non sapiens, hoec Domino retribuisti? Sed et in Canticis eadem praenunciantur, ubi etiam hortus, in quo crucifixus est, designatur. Dicit ergo: Intravi in hortum meum, soror mea sponsa, et vindemiavi myrrham meam: ubi evidenter vinum myrrhatum, quo potatus est, declaravit. ### English translation (Claude) It is related too that he was given vinegar to drink, or wine mixed with myrrh, which is more bitter than gall. Hear what the prophet foretold of this: "And they gave gall for my food, and in my thirst they gave me vinegar to drink." Answering to which, Moses was already saying then of that people: "Their vine is from the vineyards of Sodom, and their branch from Gomorrah; their grape is a grape of gall, and their cluster is bitterness to them." And again, reproaching them, he says: "Foolish and unwise people, is this how you repay the Lord?" And the same things are foretold in the Song of Songs too, where even the garden in which he was crucified is indicated. It says: "I have come into my garden, my sister, my bride, and I have gathered my myrrh", where he plainly declared the wine mixed with myrrh which he was given to drink. ### Scripture references - Matt 27:34: allusion, high confidence - Mark 15:23: allusion, high confidence - Ps 69:21 (68:22 LXX): quotation, high confidence - Deut 32:32: quotation, high confidence - Deut 32:6: quotation, high confidence - Song 5:1: quotation, high confidence - John 19:41: allusion, medium confidence ### Translation notes - Matt 27:34; Mark 15:23; Ps 69:21 (68:22 LXX); Deut 32:32, 6; Song 5:1; the garden: John 19:41. The words against 'that people' are translated as written. ### Citation (SBL) Rufinus, Symb. 26 (PL 21:363a–363b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-26). ## Commentary on the Apostles' Creed 27 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-27 - Source: PL 21:363b–363c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's death and burial behind a great stone were foretold in the Psalms, Lamentations, Isaiah and Genesis. ### Latin text Et spiritum post haec scribitur reddidisse. Praenunciatum fuerat, et hoc per Prophetam dicentem ex persona Filii ad Patrem: In manus tuas commendo spiritum meum. Sepultus perhibetur, et lapis magnus appositus ante ostium monumenti. Accipe etiam de hoc quid propheticus per Jeremiam sermo praedixerit: Mortificaverunt, inquit, in lacum vitam meam, et posuerunt lapidem super me. Evidentissima haec sepulturae ejus indicia propheticis vocibus designata sunt. Accipe tamen et alia. A conspectu, inquit, iniquitatis ablatus est justus, et in pace est locus ejus. Et alibi: Et dabo malignos pro sepultura ejus. Et item alius: Recubans dormivit ut leo, et ut catulus leonis; quis suscitabit eum? ### English translation (Claude) And after this it is written that he gave up his spirit. This too had been foretold through the prophet, who says in the person of the Son to the Father: "Into your hands I commit my spirit." He is said to have been buried, and a great stone placed before the door of the tomb. Hear what the prophetic word foretold of this too through Jeremiah: "They put my life to death in the pit," he says, "and they set a stone upon me." These very clear signs of his burial were marked out by prophetic voices. But take others too: "The righteous one," it says, "has been taken away from the presence of iniquity, and his place is in peace." And elsewhere: "And I will give the wicked for his burial." And another likewise: "He lay down and slept like a lion, and like a lion's whelp; who will rouse him?" ### Scripture references - Luke 23:46: allusion, high confidence - Ps 31:5 (30:6 LXX): quotation, high confidence - Matt 27:60: allusion, high confidence - Lam 3:53: quotation, high confidence - Isa 57:1: quotation, high confidence - Isa 57:2: quotation, high confidence - Isa 53:9: quotation, high confidence - Gen 49:9: quotation, high confidence ### Translation notes - Luke 23:46; Ps 31:5 (30:6 LXX); Matt 27:60; Lam 3:53, ascribed to Jeremiah; Isa 57:1–2; Isa 53:9; Gen 49:9. ### Citation (SBL) Rufinus, Symb. 27 (PL 21:363b–363c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-27). ## Commentary on the Apostles' Creed 28 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-28 - Source: PL 21:363c–364b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's descent into hell is shown from the Psalms, from John the Baptist's question, and from 1 Peter's preaching to the spirits in prison. ### Latin text Sed etiam quod in infernum descendit, evidenter pronuntiatur in Psalmis, ubi dicit: Et in pulverem mortis deduxisti me. Et iterum: Quoe utilitas in sanguine meo, dum descendero in corruptionem? Et iterum: Descendi in limum profundi, et non est substantia. Sed et Joannes dicit: Tu es qui venturus es, (in infernum sine dubio) an alium expectamus? Unde et Petrus dicit: Quia Christus mortificatus carne, vivificatus autem spiritu qui in ipso habitat, eis qui in carcere conclusi erant, descendit spiritibus proedicare, qui increduli fuere in diebus Noe. In quo etiam, quid operis in infernum egerit, declaratur. Sed et ipse Dominus per Prophetam dicit, tanquam de futuro: Quia non derelinques animam meam in inferno, nec dabis sanctum tuum videre corruptionem. Quod rursum prophetice nihilominus ostendit impletum, cum dicit: Domine, eduxisti animam meam ab inferno, salvasti me a descendentibus in lacum. Sequitur post haec: ### English translation (Claude) And that he descended into hell is also clearly declared in the Psalms, where it says: "And you have brought me down into the dust of death." And again: "What profit is there in my blood, while I go down into corruption?" And again: "I went down into the mire of the deep, and there is no foothold." And John too says: "Are you the one who is to come (into hell, no doubt), or do we look for another?" Hence Peter too says that "Christ, put to death in the flesh but made alive in the spirit which dwells in him, went down to preach to the spirits who were shut up in prison, who were unbelieving in the days of Noah"; in which it is also declared what work he did in hell. And the Lord himself says through the prophet, as of the future: "For you will not leave my soul in hell, nor let your holy one see corruption." And again prophetically he shows it nonetheless fulfilled, when he says: "Lord, you have brought my soul out of hell; you have saved me from those who go down into the pit." After this follows: ### Scripture references - Ps 22:15 (21:16 LXX): quotation, high confidence - Ps 30:9 (29:10 LXX): quotation, high confidence - Ps 69:2 (68:3 LXX): quotation, high confidence - Matt 11:3: quotation, high confidence - 1 Pet 3:18: quotation, high confidence - 1 Pet 3:19: quotation, high confidence - 1 Pet 3:20: quotation, high confidence - Ps 16:10 (15:10 LXX): quotation, high confidence - Ps 30:3 (29:4 LXX): quotation, high confidence ### Translation notes - Ps 22:15 (21:16 LXX); Ps 30:9 (29:10 LXX); Ps 69:2 (68:3 LXX); Matt 11:3, with Rufinus's own gloss in brackets; 1 Pet 3:18–20 (Migne's inline reference is removed); Ps 16:10 (15:10 LXX); Ps 30:3 (29:4 LXX). ### Citation (SBL) Rufinus, Symb. 28 (PL 21:363c–364b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-28). ## Commentary on the Apostles' Creed 29 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-29 - Source: PL 21:364b–365c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's resurrection reveals the glory hidden in his weakness; he rose victorious, led out the dead, and set our flesh at God's right hand. ### Latin text Tertia die resurrexit a mortuis. Resurrectionis quippe gloria in Christo clarificavit omne, quod prius infirmum et fragile videbatur. Si tibi paulo ante non putabatur esse possibile, usque ad mortem venisse immortalem: aspice nunc, quia qui devicta morte, resurrexisse dicitur, non potest esse mortalis. Sed bonitatem in hoc intellige creatoris, quia ille eousque te sequendo descendit, usquequo tu peccando dejectus es. Nec creatorem omnium Deum impossibilitatis accuses, ut ibi putes opus ejus caduco lapsu potuisse concludi, quo ille salutem operaturus pervenire non posset. Inferna et superna nobis demitur, qui certa corporis circumscriptione conclusi, intra regionis praescripta nobis terminos continemur. Deo autem qui ubique est, et nusquam deest, quid infernum est, aut quid supernum? Veruntamen in assumptione corporis etiam ista compentur. Resuscitatur caro, quae reposita fuerat in sepulcro, ut adimpleretur illud, quod dictum est per Prophetam: Quia non dabis sanctum tuum videre corruptionem. Rediit ergo victor a mortuis, inferni spolia secum trahens. Eduxit enim eos, qui tenebantur a morte, sicut et ipse praedixerat, ubi ait: Cum exaltatus fuero a terra, omnia ad me ipsum traham. Attestatur autem de hoc Evangelium, cum dicit: Monumenta aperta sunt, et multa corpora dormientium sanctorum resurrexerunt et apparuerunt multis, et ingressi sunt in sanctam civitatem: illam sine dubio ingressi sunt civitatem, de qua Apostolus dicit: Quoe autem sursum est Jerusalem, libera est, quoe est mater omnium nostrum. Sicut et ad Hebraeos iterum dicit: Decebat enim eum propter quem omnia, per quem omnia, qui multos filios in gloriam adduxerat, auctorem salutis eorum per passionem consummari. Igitur consummatam passionibus carnem humanam, quae in mortem ceciderat per protoplasti lapsum, resurrectionis virtute reparatam, in dextera Dei sedens in altissimis collocavit: ut et Apostolus dicit: Qui simul excitavit nos, simulque sedere fecit in coelestibus. Hic enim erat figulus, qui ut Jeremias propheta docet, Vas de manu sua collapsum et confractum, rursum elevavit manibus suis, et reformavit, sicut placuit in conspectu ejus. Placuit autem ita, ut corpus quod mortale et corruptibile susceperat, de sepulcri petra levatum, et immortale atque incorruptibile effectum, jam non in terrenis, sed in caelestibus et Patris dextera collocaret. Plenae sunt his sacramentis Scripturae veteris Testamenti. Nullus super hoc propheta, nullus legislator, aut psalmographus siluit, sed omnis pene sacra de his pagina loquitur: ideo superfluum videtur immorari nos ad congreganda testimonia. Pauca tamen admodum ponemus, ad ipsos fontes divinorum voluminum remittentes eos, qui potare abundantius cupiunt. ### English translation (Claude) "On the third day he rose again from the dead." The glory of the resurrection in Christ made glorious everything that before seemed weak and frail. If a little earlier it did not seem possible to you that the immortal had come as far as death, see now that he who is said to have risen again, having conquered death, cannot be mortal. But understand in this the goodness of the Creator, that he came down following you as far as you had been thrown down by sinning. And do not accuse God, the Creator of all, of incapacity, as if you thought that his work could have been shut up by a fall into a place where he, about to work salvation, could not reach. 'Below' and 'above' belong to us, who, shut in by the fixed bounds of the body, are confined within the limits of a region. But to God, who is everywhere and nowhere absent, what is below or what is above? Yet in his assumption of a body these things too are reckoned. The flesh which had been laid in the tomb is raised, so that what was said through the prophet might be fulfilled: "For you will not let your holy one see corruption." He returned, then, from the dead as victor, dragging with him the spoils of hell. For he led out those who were held by death, as he himself had foretold, where he said: "When I am lifted up from the earth, I will draw all things to myself." The Gospel bears witness to this when it says: "The tombs were opened, and many bodies of the saints who had fallen asleep arose and appeared to many, and entered the holy city"; that city, no doubt, of which the Apostle says: "But the Jerusalem above is free, which is the mother of us all." As he says again to the Hebrews: "For it was fitting that he, for whom are all things and through whom are all things, who had brought many sons to glory, should make the author of their salvation perfect through suffering." So the human flesh, made perfect by sufferings, which had fallen into death through the fall of the first-formed man, restored by the power of the resurrection, he set in the highest places, sitting at God's right hand; as the Apostle says: "Who raised us up together, and made us sit together in the heavenly places." For he was the potter who, as the prophet Jeremiah teaches, took up again in his hands the vessel that had fallen from his hand and been broken, and remade it as it pleased him. And it pleased him so, that the body which he had taken mortal and corruptible, raised from the rock of the tomb and made immortal and incorruptible, he should set no longer on earth but in heaven and at the Father's right hand. The Scriptures of the Old Testament are full of these mysteries. No prophet, no lawgiver or psalmist has been silent about this; almost every sacred page speaks of these things. So it seems superfluous for us to linger in gathering testimonies. Yet we will set down a very few, sending those who wish to drink more abundantly to the very springs of the divine books. ### Scripture references - Ps 16:10 (15:10 LXX): quotation, high confidence - John 12:32: quotation, high confidence - Matt 27:52: quotation, high confidence - Matt 27:53: quotation, high confidence - Gal 4:26: quotation, high confidence - Heb 2:10: quotation, high confidence - Eph 2:6: quotation, high confidence - Jer 18:4: allusion, high confidence ### Translation notes - Ps 16:10; John 12:32; Matt 27:52–53; Gal 4:26; Heb 2:10; Eph 2:6; Jer 18:4. 'Below and above belong to us' and 'these things too are reckoned' translate obscure readings ('demitur', 'compentur') by sense. ### Citation (SBL) Rufinus, Symb. 29 (PL 21:364b–365c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-29). ## Commentary on the Apostles' Creed 30 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-30 - Source: PL 21:365c–367a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Testimonies to the resurrection from the Psalms, Hosea's 'third day', Isaiah, and the Song of Songs on the women who sought him. ### Latin text Dicit ergo statim in Psalmis: Ego dormivi, et soporatus sum et exsurrexi, quoniam Dominus suscepit me. Item in alio: Propter miseriam inopum et gemitum pauperum nunc exsurgam, dicit Dominus. Et alibi, sicut jam superius diximus: Domine, eduxisti de inferno animam meam, salvasti me a descendentibus in lacum. Et in alio loco: Quoniam conversus vivificasti me, et de abysso terroe iterum reduxisti me. Evidentissime in octogesimo septimo Psalmo de eo dicitur: Et factus est sicut homo sine adjutorio inter mortuos liber. Non dixit homo, sed sicut homo. Sicut homo enim erat, qui descenderat in infernum: sed inter mortuos liber erat, quia a morte teneri non poterat. Et ideo in uno natura humanae fragilitatis, in alio divinae majestatis potestas ostenditur. Osee autem propheta etiam de tertia die manifestissime pronunciat hoc modo. Sanabit, inquit, nos post biduum: in die autem tertia resurgemus, et vivemus in conspectu ejus. Haec autem ex persona eorum dicit, qui cum ipso die tertia resurgentes, de morte revocantur ad vitam. Et ipsi sunt, qui dicunt: Die tertia resurgemus, et vivemus in conspectu ejus. Esaias vero aperte dicit: Qui eduxit de terra pastorem magnum ovium. Sed quod et mulieres visurae essent resurrectionem ejus, Scribis et Pharisaeis et populo non credente, etiam hoc praedixit Esaias his verbis: Mulieres, quoe venitis a spectaculo, venite: non enim est populus habens intellectum. Sed etiam de illis mulieribus, quae post resurrectionem perrexisse ad sepulcrum dicuntur, et quaesisse eum, et non invenisse, sicut de Maria Magdalene, quae refertur venisse ad monumentum ante lucem, et non invento eo, flens dixisse ad angelos qui aderant: Quia tulerunt Dominum, et nescio ubi posuerunt eum: etiam de hoc ita praedicitur in Canticis Canticorum: In cubili meo quaesivi, quem dilexit anima mea: in noctibus quoesivi eum, et non inveni. De illis quoque, qui invenerunt eum, et tenuerunt pedes ejus, praedicitur in Canticis Canticorum: Tenebo eum, et non dimittam eum, quem dilexit anima mea. Haec interim pauca de multis: brevitati enim studentes, plura coacervare non possumus. ### English translation (Claude) It says, then, at once in the Psalms: "I lay down and slept, and I rose up, for the Lord sustained me." Again in another: "Because of the misery of the needy and the groaning of the poor, now I will arise, says the Lord." And elsewhere, as we have said above: "Lord, you have brought my soul out of hell; you have saved me from those who go down into the pit." And in another place: "For you turned and gave me life, and brought me up again from the abyss of the earth." Most plainly is it said of him in the eighty-seventh Psalm: "And he became like a man without help, free among the dead." He did not say "a man" but "like a man"; for he was like a man who had gone down into hell, but he was free among the dead because he could not be held by death. And so in the one the nature of human frailty is shown, in the other the power of divine majesty. The prophet Hosea, too, declares most plainly even the third day, in this way: "He will heal us after two days; on the third day we shall rise again and live in his sight." He says this in the person of those who, rising with him on the third day, are called back from death to life; and they are the ones who say: "On the third day we shall rise again and live in his sight." And Isaiah says plainly: "Who brought up from the earth the great shepherd of the sheep." And that women would see his resurrection, while the scribes and Pharisees and the people did not believe, Isaiah foretold in these words too: "Women, who come from the sight, come; for it is not a people that has understanding." And also of those women who are said to have gone to the tomb after the resurrection, sought him and did not find him, as of Mary Magdalene, who is related to have come to the tomb before dawn and, not finding him, to have said weeping to the angels who were there, "They have taken away the Lord, and I do not know where they have laid him": this too is foretold thus in the Song of Songs: "On my bed I sought him whom my soul loved; in the nights I sought him, and did not find him." And of those who found him and held his feet it is foretold in the Song of Songs: "I will hold him, and I will not let him go, him whom my soul loved." These few out of many, meanwhile; for, aiming at brevity, we cannot heap up more. ### Scripture references - Ps 3:5 (3:6 LXX): quotation, high confidence - Ps 12:5 (11:6 LXX): quotation, high confidence - Ps 30:3 (29:4 LXX): quotation, high confidence - Ps 71:20 (70:20 LXX): quotation, high confidence - Ps 88:4 (87:5 LXX): quotation, high confidence - Ps 88:5 (87:6 LXX): quotation, high confidence - Hos 6:2: quotation, high confidence - Isa 63:11: quotation, high confidence - Heb 13:20: echo, medium confidence - Isa 27:11: quotation, high confidence - John 20:13: quotation, high confidence - Song 3:1: quotation, high confidence - Song 3:4: quotation, high confidence - Matt 28:9: allusion, high confidence ### Translation notes - Ps 3:5 (3:6 LXX); Ps 12:5 (11:6 LXX); Ps 30:3 (29:4 LXX); Ps 71:20 (70:20 LXX); Ps 88:4–5 (87:5–6 LXX), Rufinus's 'eighty-seventh Psalm'; Hos 6:2 (Migne's inline reference is removed); Isa 63:11 in the Greek form (compare Heb 13:20); Isa 27:11 in the Greek form; John 20:1, 13; Song 3:1, 4; Matt 28:9. ### Citation (SBL) Rufinus, Symb. 30 (PL 21:365c–367a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/13/#p-30). ## Commentary on the Apostles' Creed 31 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-31 - Source: PL 21:367b–368a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ascension is to be understood worthily of God: the Word made flesh entered heaven as victor, bringing back the captives and giving the Spirit. ### Latin text Ascendit ad caelos, sedet ad dexteram PATRIS: INDE VENTURUS EST JUDICARE VIVOS ET MORTUOS. Consequenti brevitate in fine sermonis haec continentur, in quibus, quod dicitur quidem palam est: sed requiritur, quo sensu intelligi debeant quae dicuntur; nam ascendisse, et sedere, et venturum esse, nisi secundum dignitatem divinitatis intelligas, aliquid per haec humanae fragilitatis videbitur indicari. Consummatis etenim his quae in terra gerebantur, et animabus de inferni captivitate revocatis, ascendere memoratur ad caelos, sicut propheta praedixerat: Ascendens in altum, captivam duxit captivitatem, dedit dona hominibus. Illa scilicet dona, quae Petrus in Actibus Apostolorum de Sancto Spiritu dicebat: Exaltatus igitur dextera Dei, effudit hoc donum quod vos videtis et auditis. Donum ergo Spiritus Sancti dedit hominibus, quia captivitatem quam prius diabolus per peccatum deduxerat in infernum, Christus per mortis suae resurrectionem revocavit ad caelos. Ascendit ergo ad caelos, non ubi Verbum Deus ante non fuerat (quippe qui erat semper in caelis, et manebat in Patre), sed ubi Verbum caro factum ante non sederat. Denique quia novus iste ingressus portarum caeli aedituis et principibus videbatur, videntes naturam carnis secreta caelorum penetrantem, dicunt adinvicem, sicut David plenus Spiritu Sancto denunciat, dicens: Tollite portas principes vestras, et elevamini portoe oeternales, et introibit rex glorioe. Quis est iste rex glorioe? Dominus fortis et potens, Dominus potens in proelio. Quae vox utique non propter divinitatis potentiam, sed propter novitatem carnis ascendentis ad Dei dexteram ferebatur. Dicit et alibi, idem David: Ascendit Deus in jubilatione, et Dominus in voce tuboe. In voce etenim tubae mos est victorem redire de praelio. De ipso quoque et illud dicitur: Qui aedificat in coelo ascensionem suam. Et item alibi: Qui ascendit super Cherubim, volavit super pennas ventorum. ### English translation (Claude) "He ascended to heaven, sits at the right hand of the Father; from there he will come to judge the living and the dead." These are contained, with consistent brevity, at the end of this part of the discourse; in them, what is said is plain, but we must ask in what sense the things said are to be understood. For "ascended", "sits", and "will come", unless you understand them according to the dignity of the Godhead, will seem to indicate something of human frailty. For when the things done on earth were completed, and the souls had been called back from the captivity of hell, he is recorded to have ascended to heaven, as the prophet had foretold: "Ascending on high, he led captivity captive; he gave gifts to men": those gifts, namely, which Peter in the Acts of the Apostles spoke of concerning the Holy Spirit: "Being exalted, then, by the right hand of God, he has poured out this gift which you see and hear." He gave to men, then, the gift of the Holy Spirit, because the captivity which the devil had formerly led down into hell through sin, Christ called back to heaven through the resurrection of his death. He ascended, then, to heaven, not where God the Word had not been before (for he was always in heaven and remained in the Father), but where the Word made flesh had not sat before. Finally, because this new entrance through the gates of heaven seemed strange to its keepers and princes, seeing the nature of flesh entering the secret places of heaven, they say to one another, as David, full of the Holy Spirit, declares: "Lift up your gates, you princes, and be lifted up, you everlasting doors, and the King of glory will come in. Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle." This voice was raised not because of the power of the Godhead but because of the newness of the flesh ascending to God's right hand. The same David says elsewhere: "God has gone up with a shout, and the Lord with the sound of a trumpet." For it is the custom for a victor to return from battle with the sound of a trumpet. Of him too it is said: "Who builds his ascent in heaven." And again elsewhere: "Who rides upon the cherubim; he flew upon the wings of the winds." ### Scripture references - Ps 68:18 (67:19 LXX): quotation, high confidence - Eph 4:8: quotation, high confidence - Acts 2:33: quotation, high confidence - John 1:14: allusion, medium confidence - Ps 24:7 (23:7 LXX): quotation, high confidence - Ps 24:8 (23:8 LXX): quotation, high confidence - Ps 47:5 (46:6 LXX): quotation, high confidence - Amos 9:6: quotation, high confidence - Ps 18:10 (17:11 LXX): quotation, high confidence ### Translation notes - Ps 68:18 (67:19 LXX) as quoted in Eph 4:8; Acts 2:33; John 1:14; Ps 24:7–8 (23:7–8 LXX), in the Greek form ('you princes'); Ps 47:5 (46:6 LXX); Amos 9:6; Ps 18:10 (17:11 LXX). ### Citation (SBL) Rufinus, Symb. 31 (PL 21:367b–368a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-31). ## Commentary on the Apostles' Creed 32 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-32 - Source: PL 21:368a–368c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's sitting at the Father's right hand belongs to the flesh he assumed, as the Psalms, the Gospels, Peter and Paul show. ### Latin text Sedere quoque ad dexteram Patris, carnis assumtae mysterium est. Neque enim incorporeae illi naturae convenienter ista absque assumtione carnis aptantur: neque sedis caelestis perfectio divinae naturae, sed humanae conquiritur. Unde et dicitur de eo: Parata est sedes tua, Deus, ex tunc, a seculo tu es. Parata igitur a seculo sedes est, in qua Dominus Jesus sessurus erat: in cujus nomine omne genu flectatur, coelestium, terrestrium, et infernorum, et omnis lingua confiteatur ei, quia Dominus Jesus est in gloria Dei Patris. De quo et David ita refert: Dixit Dominus Domino meo, sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum. Quae tamen dicta Dominus in Evangelio disserens, dicebat ad Pharisaeos: Si ergo David in spiritu Dominum vocat eum, quomodo Filius ejus est? Per quod ostendit se secundum spiritum Dominum, secundum carnem filium esse David. Unde et ipse Dominus iterum dicit: Veruntamen dico vobis, Amodo videbitis filium hominis sedentem ad dexteram virtutis Dei. Et Petrus Apostolus dicit de Christo, Qui est in dextera Dei sedens in coelis. Sed et Paulus ad Ephesios scribens: Secundum operationem, inquit, potentioe virtutis ejus, quam operatus est in Christo, suscitans eum a mortuis, et sedere faciens in dextera sua. ### English translation (Claude) To sit at the right hand of the Father, too, is a mystery of the flesh he took. For these things are not fittingly applied to that incorporeal nature apart from the taking of flesh; nor is the perfection of a heavenly seat sought for the divine nature, but for the human. Hence it is also said of him: "Your throne is prepared, O God, from then on; you are from everlasting." The seat, then, on which the Lord Jesus was to sit was prepared from everlasting: at whose name every knee should bow, of things in heaven, on earth, and under the earth, and every tongue confess to him that Jesus is Lord in the glory of God the Father. Of whom David too says thus: "The Lord said to my Lord, Sit at my right hand, until I make your enemies the footstool of your feet." Discussing these words in the Gospel, the Lord said to the Pharisees: "If, then, David in the Spirit calls him Lord, how is he his son?" By this he showed that according to the Spirit he was Lord, according to the flesh the son of David. Hence the Lord himself says again: "But I say to you, from now on you will see the Son of Man sitting at the right hand of the power of God." And the apostle Peter says of Christ: "Who is at the right hand of God, sitting in heaven." And Paul too, writing to the Ephesians: "According to the working of the might of his power, which he worked in Christ, raising him from the dead and making him sit at his right hand." ### Scripture references - Ps 93:2 (92:2 LXX): quotation, high confidence - Phil 2:10: quotation, high confidence - Phil 2:11: quotation, high confidence - Ps 110:1 (109:1 LXX): quotation, high confidence - Matt 22:45: quotation, high confidence - Matt 26:64: quotation, high confidence - 1 Pet 3:22: quotation, high confidence - Eph 1:19: quotation, high confidence - Eph 1:20: quotation, high confidence ### Translation notes - Ps 93:2 (92:2 LXX); Phil 2:10–11; Ps 110:1 (109:1 LXX); Matt 22:45; Matt 26:64; 1 Pet 3:22 (Migne's inline reference is removed); Eph 1:19–20. ### Citation (SBL) Rufinus, Symb. 32 (PL 21:368a–368c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-32). ## Commentary on the Apostles' Creed 33 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-33 - Source: PL 21:368c–369b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's coming to judge should make us watchful daily; 'the living and the dead' means souls and bodies. ### Latin text Quod autem veniat judicaturus vivos et mortuos, multis quidem divinarum Scripturarum testimoniis edocemur. Sed prius quam propheticis haec eloquiis praedicta doceamus, illud necessarie arbitror admonendum, quod ista fidei traditio quotidie nos vult de adventu judicis esse sollicitos, ut actus nostros ita praeparemus, tanquam reddituri imminenti judici rationem. Hoc enim erat quod et Propheta dicebat de viro beato: Quia disponit sermones suos in judicio. Quod autem dicitur judicare vivos et mortuos, non ideo dicitur, quod alii vivi, alii mortui ad judicium veniant: sed quod animas simul judicabit et corpora, in quibus vivos animas, mortuos corpora nominavit. Sicut et ipse Dominus loquitur in Evangelio, dicens: Nolite timere eos, qui possunt corpus occidere, animoe autem nihil possunt facere: sed timete potius eum, qui potest et animam et corpus perdere in gehennam. ### English translation (Claude) That he will come to judge the living and the dead we are taught by many testimonies of the divine Scriptures. But before we show that these things were foretold by the prophetic oracles, I think it necessary to point out that this tradition of the faith wishes us to be anxious every day about the coming of the Judge, so that we may so order our actions as people about to render account to a Judge who is at hand. For this was what the prophet said of the blessed man: "For he orders his words in judgment." And when it is said that he judges the living and the dead, this is not said because some will come to judgment living and others dead, but because he will judge souls and bodies together; in which he has called souls the living and bodies the dead. As the Lord himself says in the Gospel: "Do not fear those who can kill the body but can do nothing to the soul; but fear rather him who can destroy both soul and body in Gehenna." ### Scripture references - Ps 112:5 (111:5 LXX): quotation, high confidence - Matt 10:28: quotation, high confidence ### Translation notes - Ps 112:5 (111:5 LXX); Matt 10:28. This reading of 'the living and the dead' is Rufinus's own. ### Citation (SBL) Rufinus, Symb. 33 (PL 21:368c–369b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-33). ## Commentary on the Apostles' Creed 34 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-34 - Source: PL 21:369b–372a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets foretold Christ's coming to judge and his endless kingdom, and warned of Antichrist, who will imitate his coming. ### Latin text Nunc jam paucis, si videtur, etiam per prophetas haec praedicta esse doceamus. Plura autem testimonia cum volueris, ipse tibi de Scripturarum latitudine congregabis. Dicit ergo Malachias propheta: Ecce veniet Dominus omnipotens, et quis sustinebit diem adventus ejus, aut quis sustinebit aspectum ejus? Quia ipse ingreditur sicut ignis conflatorii, et sicut herba lavantium: et sedebit conflans et purgans sicut argentum et sicut aurum. Ut autem evidentius cognoscas, quis sit iste Dominus de quo haec dicuntur, audi quid ei Daniel propheta praenuntiet. Videbam, inquit, in visu noctis, et ecce cum nubibus coeli, quasi filius hominis veniens, et usque ad vetustum dierum pervenit, et in conspectu ejus oblatus est: et ipsi datus est principatus et honor et regnum: et omnes populi, tribus et linguoe ipsi servient: et potestas ejus potestas oeterna, quoe non proeteribit, et regnum ejus non corrumpetur. Ex his ergo edocemur, non solum de adventu et de judicio, sed de potestate ejus et regno, quia potestas aeterna sit, et sine corruptionis fine sit regnum: sicut et in Symbolo dicitur: Et regni ejus non erit finis. Unde valde alienus a fide est, qui regnum Christi dicit aliquando finiendum. Scire tamen debemus, quod salutarem hunc Christi adventum conatur inimicus ad decipiendos fideles callida fraude simulare, et pro filio hominis, qui expectatur venturus in majestate Patris sui, filium perditionis in prodigiis et signis mendacibus praeparare, ut pro Christo, mundo huic introducat Antichristum, de quo et Dominus in Evangeliis praedixit Judaeis: Quia ego veni in nomine Patris mei, et non recepistis me: alius veniet in nomine suo, et ipsum recipietis. Et iterum dicit: Cum videbitis abominationem desolationis stantem in loco sancto, sicut dicit Daniel propheta, qui legit intelligat. Daniel ergo de adventu erroris istius plenius et latius in suis visionibus edocet, ex quibus valde operosum est, nunc exempla ponere, quia satis amplis narrationibus dilatatur: et ideo scire de his plenius volentem, ad ipsas magis recensendas remittimus visiones. Sed et Apostolus dicit de eo: Ne quis vos seducat ullo modo: quoniam nisi discessio venerit primum, et revelatus fuerit homo peccati, filius perditionis, qui adversatur et extollitur super omne, quod dicitur Deus, aut quod colitur: ita ut in templo Dei sedeat, ostendens se tanquam ipse sit Deus. Et paulo post: Et tunc revelabitur iniquus, quem Dominus Jesus interficiet spiritu oris sui, et evacuabit eum illuminatione adventus sui, cujus est adventus secundum opera satanoe in omni virtute, signis et prodigiis mendacibus. Et item paulo post: Et ideo mittet illis Deus operationem erroris, ut credant mendacio, ut judicentur omnes qui non crediderunt veritati. Propterea ergo propheticis et evangelicis, atque Apostolicis vocibus nobis praenunciatur hic error, ne qui pro adventu Christi adventum credant Antichristi: sed sicut ipse Dominus dicit: Cum dixerint vobis: ecce Christus hic, aut ecce illic, nolite credere. Venient enim multi pseudochristi, et pseudoprophetoe, et seducent multos. Sed quomodo demonstraverit judicium veri Christi, videamus. Sicut fulgur, inquit, de Oriente resplendet usque in Occidentem, ita erit adventus filii hominis. Cum ergo advenerit verus Dominus Jesus Christus, sedebit, et judicium statuet: sicut et in Evangeliis dicit: Et segregabit oves ab injustis, id est, justos segregabit ab injustis. Sicut Apostolus scribit: Quia omnes nos stare oportet ante tribunal Christi, ut recipiat unusquisque propria corporis prout gessit, sive bona sive mala. Judicabitur autem non solum pro gestis, sed etiam pro cogitatis: secundum quod ipse Apostolus dicit: Inter se invicem cogitationibus accusantibus, aut etiam defendentibus in die, quo judicabit Deus occulta hominum. Sed et de his ista sufficiant. Post haec ponitur in ordine fidei. ### English translation (Claude) Now, if you please, let us show briefly that these things too were foretold through the prophets. When you wish for more testimonies, you will gather them yourself from the breadth of the Scriptures. The prophet Malachi says, then: "Behold, the Lord Almighty will come; and who will endure the day of his coming, or who will endure his appearance? For he comes like a refiner's fire and like fullers' herb; and he will sit refining and purifying, as silver and as gold." So that you may know more plainly who this Lord is of whom these things are said, hear what the prophet Daniel foretells of him: "I saw," he says, "in the vision of the night, and behold, with the clouds of heaven one like a son of man coming; and he came to the Ancient of Days and was presented before him; and to him was given dominion and honour and kingdom; and all peoples, tribes, and tongues will serve him; and his power is an everlasting power which will not pass away, and his kingdom will not be destroyed." From these words we are taught not only about his coming and judgment but also about his power and kingdom: that his power is everlasting and his kingdom without the end of corruption; as is said in the Creed too: "And of his kingdom there will be no end." Hence he is very far from the faith who says that the kingdom of Christ will one day end. We ought to know, however, that the enemy tries, with cunning fraud, to imitate this saving coming of Christ in order to deceive the faithful, and instead of the Son of Man, who is awaited to come in the majesty of his Father, to prepare the son of perdition with prodigies and lying signs, so as to bring in Antichrist to this world instead of Christ. Of him the Lord foretold to the Jews in the Gospels: "For I have come in my Father's name, and you have not received me; another will come in his own name, and him you will receive." And again he says: "When you see the abomination of desolation standing in the holy place, as Daniel the prophet says, let the reader understand." Daniel, then, teaches more fully and broadly about the coming of this deceit in his visions; it would be very laborious to set out examples from them now, since it is spread over very long narratives; so we send anyone who wishes to know more about these things to the visions themselves to go over. And the Apostle too says of him: "Let no one deceive you in any way: for unless the falling away comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above everything that is called God or is worshipped, so that he sits in the temple of God, showing himself as if he were God." And a little later: "And then the lawless one will be revealed, whom the Lord Jesus will kill with the breath of his mouth and destroy by the brightness of his coming; whose coming is according to the working of Satan with all power and lying signs and wonders." And again a little later: "And therefore God will send them a working of error, that they may believe the lie, that all may be judged who did not believe the truth." This error is foretold to us, then, by the voices of prophets, evangelists, and apostles, so that none may believe the coming of Antichrist to be the coming of Christ. But as the Lord himself says: "When they say to you, Behold, here is the Christ, or there, do not believe it. For many false christs and false prophets will come and will deceive many." But let us see how he has shown the judgment of the true Christ: "As the lightning shines from the east to the west," he says, "so will be the coming of the Son of Man." When, then, the true Lord Jesus Christ has come, he will sit and set up judgment, as he says in the Gospels too: "And he will separate the sheep from the unrighteous", that is, he will separate the righteous from the unrighteous. As the Apostle writes: "For we must all stand before the judgment seat of Christ, that each may receive the things done in the body, according to what he has done, whether good or evil." And he will be judged not only for deeds but also for thoughts, according to what the same Apostle says: "Their thoughts accusing or else excusing one another, on the day when God will judge the secrets of men." But let this suffice on these matters. After this is placed in the order of faith: ### Scripture references - Mal 3:1: quotation, high confidence - Mal 3:2: quotation, high confidence - Mal 3:3: quotation, high confidence - Dan 7:13: quotation, high confidence - Dan 7:14: quotation, high confidence - Luke 1:33: quotation, medium confidence - John 5:43: quotation, high confidence - Matt 24:15: quotation, high confidence - 2 Thess 2:3: quotation, high confidence - 2 Thess 2:4: quotation, high confidence - 2 Thess 2:8: quotation, high confidence - 2 Thess 2:9: quotation, high confidence - 2 Thess 2:11: quotation, high confidence - 2 Thess 2:12: quotation, high confidence - Matt 24:23: quotation, high confidence - Matt 24:24: quotation, high confidence - Matt 24:27: quotation, high confidence - Matt 25:32: quotation, high confidence - 2 Cor 5:10: quotation, high confidence - Rom 2:15: quotation, high confidence - Rom 2:16: quotation, high confidence ### Translation notes - Mal 3:1–3; Dan 7:13–14; Luke 1:33 ('of his kingdom there will be no end', in the Aquileian creed); John 5:43; Matt 24:15; 2 Thess 2:3–4, 8–9, 11–12; Matt 24:23–24, 27; Matt 25:32 (the digital text reads 'oves ab injustis', 'the sheep from the unrighteous', where the Gospel has 'from the goats'); 2 Cor 5:10; Rom 2:15–16. Migne's inline references are removed. The words 'to the Jews' are translated as written. ### Citation (SBL) Rufinus, Symb. 34 (PL 21:369b–372a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-34). ## Commentary on the Apostles' Creed 35 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-35 - Source: PL 21:372a–373a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: With the Holy Spirit the Trinity is complete; the three persons are distinguished by their relations, and the same 'in' is used for each to show one Godhead. ### Latin text Et in Spiritu sancto. Ea quae in superioribus paulo latius de Christo sunt tradita, ad incarnationis et passionis ejus mysterium pertinent. Quae dum media intercedunt personae ipsius coaptata, Sancti Spiritus commemorationem paulo longius reddiderunt. Caeterum si solius divinitatis ratio habeatur, eo modo, quo in principio dicitur, Credo in Deo Patre omnipotente: et post haec, In Jesu Christo Filio ejus unico Domino nostro: ita jungitur: Et in Spiritu Sancto. Illa vero omnia quae de Christo memorantur, ad dispensationem carnis, ut diximus, spectant. Igitur in Sancti Spiritus commemoratione adimpletur mysterium Trinitatis. Sicut enim unus dicitur Pater, et alius non est Pater: et unus dicitur unigenitus Filius, et alius unigenitus filius non est: ita et Spiritus Sanctus unus est, et alius non potest esse Spiritus Sanctus. Ut ergo fiat distinctio personarum, affectionis vocabula secernuntur; quibus ille Pater intelligatur, ex quo omnia, et quia ipse non habeat patrem; iste Filius, tanquam qui ex Patre natus sit; et hic Spiritus Sanctus, tanquam de utroque procedens, et cuncta sanctificans. Ut autem una eademque in Trinitate divinitas doceatur: sicut dictum est, in Deo Patre credi, adjecta praepositione in: ita et in Christo Filio ejus, ita et in Spiritu Sancto memoratur. Sed ut manifestius fiat, quod diximus, ex consequentibus approbabitur. Sequitur namque post hunc sermonem: ### English translation (Claude) "And in the Holy Spirit." What has been handed down above a little more fully about Christ belongs to the mystery of his incarnation and passion. Coming in between, as fitted to his person, these things have put off the mention of the Holy Spirit somewhat longer. Otherwise, if account is taken of the Godhead alone, in the same way as is said at the beginning, "I believe in God the Father almighty", and after that, "In Jesus Christ his only Son our Lord", so it is joined: "And in the Holy Spirit." But all those things that are recorded about Christ concern, as we have said, the dispensation of the flesh. So in the mention of the Holy Spirit the mystery of the Trinity is completed. For as one is called Father, and there is no other Father, and one is called the only-begotten Son, and there is no other only-begotten Son, so too the Holy Spirit is one, and there can be no other Holy Spirit. So that the persons may be distinguished, then, the terms of relation are distinguished, by which the one is understood as the Father, from whom are all things, and who himself has no father; the other as the Son, as born of the Father; and this one as the Holy Spirit, as proceeding from both and sanctifying all things. And so that one and the same Godhead may be taught in the Trinity, just as it is said that we believe in God the Father, with the preposition "in" added, so it is said in Christ his Son, and so in the Holy Spirit. But to make what we have said plainer, it will be proved from what follows. For after this clause there follows: ### Scripture references - 1 Cor 8:6: allusion, medium confidence ### Translation notes - 'Proceeding from both' (de utroque procedens) is Rufinus's wording, translated as written. 'From whom are all things' recalls 1 Cor 8:6. ### Citation (SBL) Rufinus, Symb. 35 (PL 21:372a–373a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-35). ## Commentary on the Apostles' Creed 36 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-36 - Source: PL 21:373a–373c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Creed says 'in' only of the three persons, not of the church, forgiveness, and resurrection; the Spirit inspired the Scriptures, whose books are now listed. ### Latin text Sanctam ecclesiam, remissionem peccatorum, hujus carnis resurrectionem. Non dixit, in sanctam Ecclesiam, nec in remissionem peccatorum, nec in carnis resurrectionem: si enim addidisset in praepositionem, una cum superioribus eademque vis fieret. Nunc autem in illis quidem vocabulis, ubi de divinitate ordinatur fides, in Deo Patre dicitur, et in Jesu Christo Filio ejus, et in Spiritu Sancto. In caeteris vero ubi non de divinitate, sed de creaturis, et de mysteriis sermo est, in praepositio non additur, ut dicatur, in sancta Ecclesia: sed sanctam Ecclesiam credendam esse, non ut Deum, sed ut Ecclesiam Deo congregatam. Et remissionem peccatorum credant esse, non in remissionem peccatorum: et resurrectionem carnis credant, non in resurrectionem carnis. Hac itaque praepositionis syllaba, creator a creaturis secernitur, et divina separantur ab humanis. Hic igitur Spiritus Sanctus est, qui in veteri Testamento Legem et Prophetas, in novo Evangelia, et Apostolos inspiravit. Unde et Apostolus dicit: Omnis scriptura divinitus inspirata, utilis est ad docendum. Et ideo, quae sunt novi ac veteris Testamenti volumina, quae secundum majorum traditionem per ipsum Spiritum Sanctum inspirata creduntur, et Ecclesiis Christi tradita, competens videtur hoc in loco evidenti numero, sicut ex Patrum monumentis accepimus, designare. ### English translation (Claude) "The holy church, the forgiveness of sins, the resurrection of this flesh." It did not say "in the holy church", nor "in the forgiveness of sins", nor "in the resurrection of the flesh"; for if it had added the preposition "in", it would have had one and the same force with the clauses above. But now, in those words in which the faith concerning the Godhead is set out, it says "in God the Father" and "in Jesus Christ his Son" and "in the Holy Spirit"; but in the rest, where the discourse is not of the Godhead but of creatures and mysteries, the preposition "in" is not added, so as to say "in the holy church"; but the holy church is to be believed, not as God, but as the church gathered to God. And let them believe that there is forgiveness of sins, not believe in the forgiveness of sins; and let them believe the resurrection of the flesh, not in the resurrection of the flesh. By this syllable of a preposition, then, the Creator is distinguished from creatures, and things divine are separated from things human. This, then, is the Holy Spirit who inspired the Law and the Prophets in the Old Testament, the Gospels and the Apostles in the New. Hence the Apostle too says: "All Scripture, divinely inspired, is profitable for teaching." And therefore it seems fitting at this point to list by clear number, as we have received them from the records of the fathers, the volumes of the New and Old Testaments which, according to the tradition of the forebears, are believed to have been inspired by the Holy Spirit himself and handed down to the churches of Christ. ### Scripture references - 2 Tim 3:16: quotation, high confidence ### Translation notes - 2 Tim 3:16 (Migne's inline reference is removed). ### Citation (SBL) Rufinus, Symb. 36 (PL 21:373a–373c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-36). ## Commentary on the Apostles' Creed 37 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-37 - Source: PL 21:373c–374b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rufinus lists the books of the Old and New Testament canon as handed down by the fathers. ### Latin text Itaque veteris Testamenti, omnium primo Moysi quinque libri sunt traditi, Genesis, Exodus, Leviticus, Numeri, Deuteronomium. Post haec Jesus Nave, Judicum simul cum Ruth. Quatuor post haec Regnorum libri, quos Hebraei duos numerant: Paralipomenon, qui dierum dicitur liber: et Esdrae duo, qui apud illos singuli computantur, et Hester. Prophetarum vero Esaias, Jeremias, Ezechiel, et Daniel: praeterea duodecim Prophetarum liber unus. Job quoque, et Psalmi David singuli sunt libri. Salomon vero tres Ecclesiis tradidit, Proverbia, Ecclesiastes, Cantica Canticorum. In his concluserunt numerum librorum veteris Testamenti. Novi vero quatuor Evangelia, Matthaei, Marci, Lucae, et Joannis. Actus Apostolorum, quos describit Lucas. Pauli Apostoli Epistolae quatuordecim. Petri Apostoli duae. Jacobi fratris Domini et Apostoli una. Judae una. Joannis tres. Apocalypsis Joannis. Haec sunt quae Patres intra canonem concluserunt, et ex quibus fidei nostrae assertiones constare voluerunt. ### English translation (Claude) Of the Old Testament, then, first of all five books of Moses have been handed down: Genesis, Exodus, Leviticus, Numbers, Deuteronomy. After these, Jesus Nave, and Judges together with Ruth. After these four books of Kingdoms, which the Hebrews count as two; Paralipomenon, which is called the book of Days; and two of Ezra, which among them are counted as one; and Esther. Of the prophets, Isaiah, Jeremiah, Ezekiel, and Daniel; besides these, one book of the twelve prophets. Job also and the Psalms of David are single books. Solomon handed down three to the churches: Proverbs, Ecclesiastes, the Song of Songs. In these they have closed the number of the books of the Old Testament. Of the New, four Gospels, of Matthew, Mark, Luke, and John; the Acts of the Apostles, which Luke wrote; fourteen letters of the apostle Paul; two of the apostle Peter; one of James, the brother of the Lord and apostle; one of Jude; three of John; the Apocalypse of John. These are the books which the fathers enclosed within the canon, and from which they wished the statements of our faith to be established. ### Translation notes - Jesus Nave is Joshua son of Nun; the four books of Kingdoms are 1–2 Samuel and 1–2 Kings; Paralipomenon is Chronicles; the two books of Ezra are Ezra and Nehemiah. ### Citation (SBL) Rufinus, Symb. 37 (PL 21:373c–374b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-37). ## Commentary on the Apostles' Creed 38 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-38 - Source: PL 21:374b–375a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rufinus distinguishes 'ecclesiastical' books, read in church but not used to establish doctrine, from apocryphal books not to be read at all. ### Latin text Sciendum tamen est, quod et alii libri sunt, qui non canonici, sed Ecclesiastici a majoribus appellati sunt, id est, Sapientia, quae dicitur Salomonis, et alia Sapientia, quae dicitur filii Syrach, qui liber apud Latinos hoc ipso generali vocabulo Ecclesiasticus appellatur, quo vocabulo non auctor libelli, sed Scripturae qualitas cognominata est. Ejusdem vero ordinis libellus est Tobiae et Judith, et Machabaecorum libri. In novo vero Testamento libellus, qui dicitur Pastoris sive Hermes: qui appellatur Duae viae, vel Judicium Petri. Quae omnia legi quidem in Ecclesiis voluerunt, non tamen proferri ad auctoritatem ex his fidei confirmandam. Caeteras vero Scripturas apocryphas nominarunt, quas in Ecclesiis legi noluerunt. Haec nobis a Patribus tradita sunt, quae (ut dixi) opportunum visum est hoc in loco designare, ad instructionem eorum qui prima sibi Ecclesiae ac fidei elementa suscipiunt, ut sciant, ex quibus sibi fontibus verbi Dei haurienda sint pocula. ### English translation (Claude) It should be known, however, that there are also other books, which were called by the forebears not canonical but ecclesiastical: that is, the Wisdom which is called Solomon's, and another Wisdom, which is called that of the son of Sirach, which book among the Latins is called by this very general term Ecclesiasticus, a name which designates not the author of the little book but the character of the writing. Of the same order is the little book of Tobit, and Judith, and the books of the Maccabees. In the New Testament, the little book which is called the Shepherd, or Hermas; that which is called the Two Ways, or the Judgment of Peter. All of these they wished to be read in the churches, but not to be brought forward for confirming the authority of faith from them. The other writings they named apocryphal, which they did not wish to be read in the churches. These things have been handed down to us by the fathers; as I said, it seemed opportune to set them out at this point, for the instruction of those who are receiving the first elements of the church and of the faith, so that they may know from what springs of the word of God they are to draw their drink. ### Extrabiblical texts - Wis (Wisdom of Solomon): allusion, high confidence - Sir (Sirach): allusion, high confidence - Tob (Tobit): allusion, high confidence - Jdt (Judith): allusion, high confidence - 1 Macc (1 Maccabees): allusion, high confidence - 2 Macc (2 Maccabees): allusion, medium confidence - Herm. Vis. (Shepherd of Hermas: Visions): allusion, high confidence - Did. (Didache): allusion, medium confidence ### Translation notes - The 'Two Ways' is probably the Didache or a related work; the 'Judgment of Peter' is otherwise unknown (no id on this site). Rufinus's classification is translated as written. ### Citation (SBL) Rufinus, Symb. 38 (PL 21:374b–375a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-38). ## Commentary on the Apostles' Creed 39 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-39 - Source: PL 21:375a–377a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The one holy church keeps the whole faith; Rufinus warns against the 'councils of vanity' of Marcion, Ebion, Mani, Paul of Samosata, Arius and others. ### Latin text Tenet deinde ratio fidei, sanctam ecclesiam. Caussam jam superius diximus, cur non dixerint etiam hic, in sanctam Ecclesiam. Hi igitur qui supra in uno Deo credere edocti sunt sub mysterio Trinitatis, credere etiam hoc debent, unam esse Ecclesiam sanctam, in qua est una fides et unum baptisma, in qua unus Deus creditur Pater, et unus Dominus Jesus Christus Filius ejus, et unus Spiritus Sanctus. Ista est ergo sancta Ecclesia, non habens maculam, aut rugam. Multi enim et alii Ecclesias congregaverunt, ut Marcion, et Valentinus, et Ebion et Manichaeus, et Arius, et caeteri omnes haeretici. Sed illae Ecclesiae non sunt sine macula, vel ruga perfidiae: et ideo dicebat de illis Propheta, Odi Ecclesiam malignantium, et cum impiis non sedebo. De hac autem Ecclesia, quae fidem Christi integram servat, audi quid dicat Spiritus Sanctus in Canticis Canticorum: Una est columba mea, una est perfecta genetrici suoe. Qui ergo hanc fidem in Ecclesia suscipit, non declinet in concilio vanitatis, et cum iniqua gerentibus non introeat. Concilium namque vanitatis est, quod agit Marcion, qui negat, Patrem Christi Deum esse creatorem, qui per Filium suum fecerit mundum. Concilium vanitatis est, quod Ebion docet, ita Christo credi debere, ut circumcisio carnis, et observatio sabbati, et sacrificiorum solemnitas, caeteraeque omnes observantias secundum legis literam teneantur. Concilium vanitatis est, quod docet Manichaeus, primo quod seipsum paracletum nominavit: tum deinde, quod mundum a malo factum dicit, Deum creatorem negat, Testamentum Vetus repudiat: unam bonam, aliam malam naturam sibi invicem adversantes asserit: coaeternas Deo animas hominum secundum Pythagoracos in pecudes et animalia et bestias redire per diversos nascendi circulos adstruit: resurrectionem carnis nostrae negat: passionem Domini et nativitatem non in veritate carnis, sed in phantasiis fuisse confirmat. Concilium vanitatis est, quod Paulus Samosatenus, et ejus post hunc successor Photinus asseruit, Christum non fuisse ante secula natum ex Patre, sed ex Maria coepisse: et non eum Deum hominem natum, sed ex homine Deum factum existimat. Concilium vanitatis est, quod Arius atque Eunomius docuit, qui Filium Dei non ex ipsa Patris substantia natum, sed ex nihilo creatum volunt: et Filium Dei habere initium, et minorem esse Patre; sed et Spiritum Sanctum non solum minorem esse Filio, sed et mittendarium asserunt. Concilium vanitatis est et quod illi ajunt, qui Filium Dei quidem de substantia Patris fatentur, Sanctum vero Spiritum separant et secernunt: cum utique unam eamdemque virtutem et divinitatem Trinitatis ostendat Salvator in Evangelio, cum dicit, Baptizate omnes gentes in nomine Patris et Filii et Spiritus Sancti. Et est aperte impium separari ab homine, quod divinitus jungitur. Concilium vanitatis est et hoc, quod olim congregavit pertinax et prava contentio, asserens Christum carnem quidem humanam suscepisse, non tamen et animam rationalem: cum utique et carni et animae, et sensui humano ac menti una eademque salus a Christo collata sit. Sed et illud concilium vanitatis est, quod Donatus per Africam traditionis Ecclesiam criminando contraxit: et quod Novatus sollicitavit, lapsis poenitentiam denegando: et secundas nuptias, cum forte iniri eas necessitas exegerit, condemnando. Has ergo omnes velut congregationes malignantium fuge. Sed et eos, si qui illi sunt, qui dicuntur asserere, quod Filius Dei non ita videat, vel noverit Patrem, sicut noscitur Ipse et videtur a Patre: vel regnum Christi esse finiendum, aut carnis resurrectionem non in integram naturae suae substantiam reparandam: futurum Dei justum erga omnes negare judicium: diabolum a debita absolvi damnatione poenarum. Ab his, inquam, omnibus fidelis declinet auditus. Sanctam vero Ecclesiam tene quae Deum Patrem omnipotentem, et unicum Filium ejus Jesum Christum Dominum nostrum, et Spiritum Sanctum concordi et consona substantiae ratione profitetur, Filiumque Dei natum ex Virgine, passum pro salute humana, ac resurrexisse a mortuis in ea carne, in qua mortuus est, credit. Eumdem denique venturum judicem omnium sperat: in quo et remissio peccatorum, et carnis resurrectio praedicatur. ### English translation (Claude) Next the rule of faith holds "the holy church". We have said above why they did not say here too "in the holy church". Those, then, who have been taught above to believe in one God under the mystery of the Trinity ought also to believe this: that there is one holy church, in which there is one faith and one baptism, in which one God the Father is believed, and one Lord Jesus Christ his Son, and one Holy Spirit. This, then, is the holy church, without spot or wrinkle. For many others also have gathered churches, like Marcion, Valentinus, Ebion, Manichaeus, Arius, and all the other heretics. But those churches are not without the spot or wrinkle of faithlessness; and so the prophet said of them: "I have hated the church of evildoers, and I will not sit with the impious." But of this church, which keeps the faith of Christ whole, hear what the Holy Spirit says in the Song of Songs: "My dove is one; she is the perfect one of her mother." Whoever, then, receives this faith in the church, let him not turn aside into the council of vanity, nor go in with those who do wicked things. For it is a council of vanity which Marcion holds, who denies that the Father of Christ is God the Creator, who made the world through his Son. It is a council of vanity which Ebion teaches: that one should believe in Christ in such a way that circumcision of the flesh, observance of the sabbath, the solemn rite of sacrifices, and all the other observances are kept according to the letter of the law. It is a council of vanity which Manichaeus teaches: first, that he called himself the Paraclete; then, that he says the world was made by an evil being, denies God the Creator, rejects the Old Testament, asserts two natures, one good and the other evil, opposed to each other; holds, following the Pythagoreans, that the souls of men are coeternal with God and return through different cycles of birth into cattle, animals, and beasts; denies the resurrection of our flesh; and declares that the Lord's passion and birth were not in the reality of flesh but in appearance. It is a council of vanity which Paul of Samosata, and after him his successor Photinus, asserted: that Christ was not born of the Father before the ages but began from Mary, and he thinks that he was not God born as man but a man made God. It is a council of vanity which Arius and Eunomius taught, who hold that the Son of God was not born from the very substance of the Father but created from nothing, that the Son of God has a beginning and is less than the Father; and they assert that the Holy Spirit is not only less than the Son but is a servant sent. It is a council of vanity too which those affirm who confess that the Son of God is of the substance of the Father, but separate and set apart the Holy Spirit; whereas the Saviour shows in the Gospel one and the same power and Godhead of the Trinity when he says: "Baptize all nations in the name of the Father and of the Son and of the Holy Spirit." And it is plainly impious for man to separate what is joined by God. It is a council of vanity too which a stubborn and perverse contentiousness once gathered, asserting that Christ took human flesh but not also a rational soul; whereas one and the same salvation was given by Christ to flesh and soul, to human sense and mind alike. And that too is a council of vanity which Donatus gathered throughout Africa by accusing the church of betrayal; and which Novatus stirred up by denying repentance to the lapsed and condemning second marriages, even when necessity perhaps required them to be entered into. Flee, then, all these as assemblies of evildoers. And those too, if there are any who are said to assert that the Son of God does not see or know the Father as he himself is known and seen by the Father; or that the kingdom of Christ is to end; or that the resurrection of the flesh is not to be restored to the whole substance of its nature; who deny God's coming just judgment on all; who absolve the devil from the punishment of his due condemnation: from all these, I say, let the faithful hearing turn away. But hold the holy church which confesses God the Father almighty, his only Son Jesus Christ our Lord, and the Holy Spirit in a harmonious and concordant understanding of substance; and believes that the Son of God was born of the Virgin, suffered for the salvation of mankind, and rose from the dead in the same flesh in which he died; and finally hopes that he will come as Judge of all; in which church both the forgiveness of sins and the resurrection of the flesh are preached. ### Scripture references - Eph 4:5: allusion, high confidence - Eph 5:27: allusion, high confidence - Ps 26:5 (25:5 LXX): quotation, high confidence - Ps 26:4 (25:4 LXX): allusion, high confidence - Song 6:9: quotation, high confidence - Matt 28:19: quotation, high confidence - Matt 19:6: allusion, medium confidence ### Translation notes - Eph 4:5; Eph 5:27; Ps 26:5, 4 (25:5, 4 LXX); Song 6:9; Matt 28:19 (Migne's inline reference is removed); Matt 19:6. The 'stubborn contentiousness' about Christ's soul is Apollinarianism. 'Betrayal' renders traditio, the surrender of the Scriptures in persecution. The descriptions of heresies are Rufinus's and are translated as written; the Novatianists' rule on second marriage is reported, not endorsed or rejected, by this note. ### Citation (SBL) Rufinus, Symb. 39 (PL 21:375a–377a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-39). ## Commentary on the Apostles' Creed 40 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-40 - Source: PL 21:377a–378a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Forgiveness of sins rests on God's promise, and it is reasonable, since guilt lies in the will, which God can change from evil to good. ### Latin text Verum de remissione peccatorum sufficere debet sola credulitas. Quis enim caussas aut rationem requirat, ubi indulgentia Principis est? Cum terreni Regis liberalitas discussioni non sit obnoxia, ab humana temeritate discutitur divina largitio. Solent enim cum irrisione adversum nos dicere Pagani, quod ipsi nos decipiamus, qui putemus crimina, quae opere commissa sunt, verbis posse purgari. Et ajunt, Numquid potest, qui homicidium fecit, homicida non esse: et adulter non videri, qui adulterium perpetravit? Quomodo ergo hujuscemodi criminum reus, sanctus vobis effici subito videbitur? Sed ad haec, ut dixi, melius fide, quam ratione respondeo. Rex enim est omnium qui hoc promisit terrae caelique dominus est, qui haec pollicetur. Non vis, ut qui me ex terra hominem fecit, credam quod ex criminoso me faciat innocentem? Et qui me, cum essem caecus, fecit videre: vel cum essem surdus audire: qui mihi claudo gressum reddidit, innocentiam mihi perditam non poterit recuperare? Et ut veniamus ad ipsius naturae testimonium. Occidere hominem non semper criminosum est, sed malitia, non legibus occidere criminosum est. Non ergo facium me in talibus, quia interdum et recte fit, sed animus male consulens damnat. Si ergo animus in me, qui criminosus est effectus, et in quo fuit origo vitii corrigatur, cur tibi videar non posse innocens effici, qui prius fueram criminosus? Si enim, ut supra ostendi, constat, quod non in facto, sed in voluntate sit crimen: sicut mala voluntas, auctore malo daemone, peccato me et morti fecit obnoxium: ita in bonum voluntas mutata, auctore bono Deo, innocentiae me reddidit et vitae. Similis caussa et in caeteris est criminibus. Hoc modo fides nostra non invenitur naturalibus rationibus adversari, dum remissio peccatorum, non gestis, quae mutari non possunt, sed animo quem de malo in bonum converti certum est, deputetur. ### English translation (Claude) But concerning the forgiveness of sins, belief alone ought to suffice. For who would ask for causes or reasons where it is the pardon of the Prince? Since the generosity of an earthly king is not open to discussion, is the divine bounty to be discussed by human rashness? For the pagans are accustomed to say against us with mockery that we deceive ourselves in thinking that crimes committed in deed can be purged by words. And they say: Can one who has committed murder not be a murderer, and one who has committed adultery not be seen as an adulterer? How, then, will one guilty of such crimes suddenly be made holy in your eyes? But to this, as I said, I answer better by faith than by reason. For he who promised this is King of all; he who pledges it is Lord of earth and heaven. Do you not wish me to believe that he who made me a man out of earth can make me innocent out of guilty? And that he who made me see when I was blind, or hear when I was deaf, who gave walking back to me when I was lame, cannot recover for me the innocence I had lost? And to come to the testimony of nature itself: to kill a man is not always criminal; but to kill out of malice and not by the laws is criminal. It is not, then, the deed in such things that condemns me, since sometimes it is even done rightly, but the mind that plans evil. If, then, the mind in me which became guilty, and in which the origin of the vice was, is corrected, why should it seem to you that I cannot be made innocent who was guilty before? For if, as I showed above, it is clear that the crime is not in the deed but in the will, then, as an evil will, with the evil demon as its author, made me liable to sin and death, so the will changed to good, with the good God as its author, has restored me to innocence and life. The case is similar with the other crimes. In this way our faith is not found to oppose natural reason, since the forgiveness of sins is applied not to deeds, which cannot be changed, but to the mind, which, it is certain, can be converted from evil to good. ### Translation notes - 'It is not the deed that condemns me' translates by sense the digital text's 'facium me' (probably factum). The pagan objection on murder and adultery is reported as Rufinus gives it. ### Citation (SBL) Rufinus, Symb. 40 (PL 21:377a–378a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-40). ## Commentary on the Apostles' Creed 41 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-41 - Source: PL 21:378a–379a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The resurrection of the flesh, denied by Valentinus and the Manichees, is taught by Isaiah, Daniel, and Christ, and brings the pure into the angels' fellowship. ### Latin text Sed et ultimus sermo iste, qui resurrectionem carnis pronunciat, summam totius perfectionis succincta brevitate concludit: quamvis etiam de hoc non solum a Gentilibus, sed et ab Haereticis fides impugnetur Ecclesiae. Nam Valentinus resurrectionem carnis omni modo negat, et Manichaei, sicut supra ostendimus. Sed isti Esaiam quidem prophetam dicentem: Resurgent mortui et suscitabuntur, qui sunt in sepulcris, audire noluerunt: nec Danielem sapientissimum, protestantem, Quia tunc resurgent, qui sunt in terroe pulvere: hi quidem in vitam oeternam, hi autem in opprobrium et confusionem aeternam. Tamen vel in Evangeliis, quae recipere videntur, discere debuerunt a Domino et Salvatore nostro, Sadducaeos docente, dictum: Quod autem resurgant mortui, non legistis, quo modo dicit Moysi in rubo, Deus Abraham, Deus Isaac, Deus Jacob? Deus autem non est mortuorum, sed viventium. In quo etiam quae sit et quanta resurrectionis gloria, in superioribus memoravit, cum dixit: In resurrectione autem mortuorum neque nubent, neque nubentur: sed erunt sicut Angeli Dei. Resurrectionis autem virtus, angelicum hominibus confert statum, ut qui de terra resurrexerint, non iterum in terra, cum pecudibus, sed in caelo cum Angelis vivant: quos tamen ad hoc ratio vitae purioris admiserit: illos scilicet, qui jam nunc conservantes animae suae carnem in castis pudicitiae actibus, obedientiae Sancti Spiritus subjugaverunt, et omni eam vitiorum labe tenuatam, atque in spiritualem gloriam sanctificationis virtute mutatam, Angelorum quoque meruerunt inferre consortiis. ### English translation (Claude) And this last clause, which proclaims the resurrection of the flesh, concludes the sum of all perfection with compact brevity; although on this point too the faith of the church is attacked not only by pagans but also by heretics. For Valentinus denies the resurrection of the flesh altogether, and so do the Manichees, as we showed above. But they would not listen to the prophet Isaiah, who says, "The dead will rise, and those who are in the tombs will be raised", nor to the most wise Daniel, who declares: "For then those who are in the dust of the earth will rise, some to eternal life, others to reproach and eternal confusion." Yet even in the Gospels, which they seem to accept, they ought to have learned what was said by our Lord and Saviour when he taught the Sadducees: "But that the dead rise, have you not read how he says to Moses in the bush, The God of Abraham, the God of Isaac, the God of Jacob? But he is not the God of the dead but of the living." In which he had also stated earlier what and how great the glory of the resurrection is, when he said: "But in the resurrection of the dead they will neither marry nor be given in marriage, but will be like the angels of God." The power of the resurrection, then, confers an angelic state on men, so that those who have risen from the earth may live not again on earth with the beasts but in heaven with the angels: those, however, whom the character of a purer life has admitted to this; those, namely, who even now, keeping the flesh of their soul in chaste acts of purity, have brought it under obedience to the Holy Spirit, and, with every stain of vice removed from it and changed into spiritual glory by the power of sanctification, have deserved to bring it into the fellowship of the angels. ### Scripture references - Isa 26:19: quotation, high confidence - Dan 12:2: quotation, high confidence - Matt 22:31: quotation, high confidence - Matt 22:32: quotation, high confidence - Matt 22:30: quotation, high confidence ### Translation notes - Isa 26:19; Dan 12:2; Matt 22:31–32, 30. 'Removed' renders the uncertain 'tenuatam' by sense; 'changed' reads mutatam for the digital text's 'imitatam'. ### Citation (SBL) Rufinus, Symb. 41 (PL 21:378a–379a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-41). ## Commentary on the Apostles' Creed 42 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-42 - Source: PL 21:379a–380a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against unbelievers, the resurrection of scattered flesh is shown by Paul's seed and by the craftsman who finds hidden metals in the earth. ### Latin text Sed infideles clamant, et dicunt: Quomodo potest caro, quae putrefacta dissolvitur, aut in pulverem vertitur, maris etiam interdum profundo sorbetur, fluctibusque dispergitur, recolligi rursum et reintegrari in unum, et corpus ex ea hominis reparari? Ad quos primam interim responsionem sermonibus Pauli faciamus, dicentis eis: Insipiens tu, quod seminas non vivificatur, nisi prius moriatur. Et quod seminas, non corpus, quod futurum est seminas, sed nudum granum tritici, aut alicujus caeterorum seminum. Deus autem dat illi corpus prout vult. Quod autem in seminibus, quae tu in terram jacis, per annos singulos fieri vides, hoc in tua carne, quae lege Dei seminatur in terra, futurum esse non credis? Cur quaeso tam angustus et invalidus divinae potentiae aestimator es, ut dispersum uniuscujusque carnis pulverem, in suam rationem colligi et reparari posse non credas? An non censeas, cum videas, quod etiam mortale ingenium demersas in profundum terrae metallorum venas rimatur? Et artificis oculus aurum videt, in quo imperitus terram putat. Haec cur non concedimus ei, qui fecit hominem, quando tantum is, qui ab ipso factus est, assequi potest? Et cum auri esse propriam venam, et argenti aliam, aeris quoque longe disparem, ferri ac plumbi diversam intra speciem terrae latere, mortale deprehendat ingenium: divina virtus invenire posse ac discernere non putabitur uniuscujusque carnis proprium censum, etiamsi videatur dispersus? ### English translation (Claude) But unbelievers cry out and say: How can flesh which rots and dissolves, or is turned into dust, sometimes even swallowed by the depth of the sea and scattered by the waves, be gathered again and made whole into one, and a man's body be restored from it? To them let us make a first answer meanwhile with the words of Paul, who says to them: "Foolish one, what you sow is not made alive unless it first dies. And what you sow is not the body that is to be, but a bare grain of wheat, or of some other seed; but God gives it a body as he wills." What you see happen every year in the seeds you throw into the ground, do you not believe will happen in your flesh, which is sown in the earth by the law of God? Why, I ask, are you so narrow and weak a judge of the divine power that you do not believe that the scattered dust of each one's flesh can be gathered and restored into its own pattern? Do you not consider, when you see that even mortal wit searches out veins of metals sunk in the depths of the earth? And the eye of the craftsman sees gold where the unskilled man thinks there is earth. Why do we not grant these things to him who made man, when he who was made by him can attain so much? And when mortal wit can detect that a vein of gold is one thing, of silver another, of bronze very different, of iron and lead different again, lying hidden within the appearance of earth, will the divine power not be thought able to find and distinguish the proper portion of each one's flesh, even if it seems scattered? ### Scripture references - 1 Cor 15:36: quotation, high confidence - 1 Cor 15:37: quotation, high confidence - 1 Cor 15:38: quotation, high confidence ### Translation notes - 1 Cor 15:36–38 (Migne's inline reference is removed). ### Citation (SBL) Rufinus, Symb. 42 (PL 21:379a–380a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-42). ## Commentary on the Apostles' Creed 43 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-43 - Source: PL 21:380a–382b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each body will be restored as its own, like seeds sown together; hence Aquileia's Creed says 'this flesh', and Paul's teaching in 1 Corinthians and 1 Thessalonians confirms it. ### Latin text Sed ad haec tentemus, animas quae deficiunt in fide, naturalibus rationibus adjuvare. Si quis diversa semina in unum permisceat, et haec indiscreta seminet, vel passim spargat in terram: nonne uniuscujusque seminis granum, quocumque loci jactum fuerit, competenti tempore secundum naturae suae speciem germen producet, ut statum suae formae suique corporis reparet? Ita ergo uniuscujusque carnis substantia, quamvis varie diverseque dispersa sit, ratio tamen ipsa, quae inest unicuique carni, est immortalis: quia immortalis animae caro est ex eo tempore, quo seminatis in terram corporibus primum veri Dei voluntati arrisit, collectum terrae attractumque substantiae suum censum reddit, ac reparat in illam speciem, quam mors aliquando dissolverat. Et ita fit ut unicuique animae non confusum, aut extraneum corpus, sed suum quod habuerat reparetur, ut consequenter possit pro agonibus praesentis vitae, cum anima sua caro vel pudica coronari, vel impudica puniri. Et ideo satis caute Ecclesia nostra fidem Symboli docet, quae in eo quod a caeteris traditur, Carnis resurrectionem, uno addito pronomine, tradidit, Hujus carnis resurrectionem. Hujus sine dubio, quam habet is, qui profitetur, signaculo crucis fronti imposito: quo sciat unusquisque fidelium carnem suam, si mundam servaverit a peccato, futurum esse vas honoris, utile Domino ad omne opus bonum paratum: si vero contaminatam in peccatis, futurum esse vas irae ad interitum. Jam vero de ipsa resurrectionis gloria, et de repromissionis magnitudine, si quis plenius scire desiderat, in omnibus pene divinis voluminibus inveniet indicari. Ex quibus nos commonitionis tantummodo gratia pauca in praesenti loco memorantes, finem injuncti a te Opusculi faciemus. Igitur Apostolus Paulus, quod resurgat mortalis caro, talibus asserit argumentis, dicens: Quod si resurrectio mortuorum non est, ergo nec Christus resurrexit. Si autem Christus non resurrexit, inanis est proedicatio nostra, vacua est et fides nostra. Et paulo post: Nunc autem Christus resurrexit a mortuis, initium dormientium: quoniam quidem per hominem mors, et per hominem resurrectio mortuorum. Sicut enim in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur; unusquisque autem in suo ordine: initium Christus, deinde hi qui sunt Christi in adventu ejus: deinde finis. Et in sequentibus addit et haec: Ecce mysterium vobis dico: Omnes quidem resurgemus, non omnes autem immutabimur (sive ut in aliis exemplaribus invenimus). Omnes quidem dormiemus, non omnes autem immutabimur: in momento, in ictu oculi, in novissima tuba. Canet enim tuba, et mortui resurgent incorrupti, et nos immutabimur. Sed et ad Thessalonicenses nihilominus scribens dicit: Nolo autem vos ignorare fratres de dormientibus, ut non contristemini, sicut et coeteri qui spem non habent. Nam si credimus, quod Jesus mortuus est, et resurrexit: ita et Deus eos qui dormierunt, per Jesum adducet cum illo. Hoc enim vobis dicimus in verbo Domini, quia nos qui vivimus, qui reliqui sumus in adventu Domini, non proeveniemus eos, qui dormierunt: quia ipse Dominus in jussu, et in voce Archangeli, et tuba Dei descendet de coelo, et mortui qui in Christo sunt, resurgent primi. Deinde nos, qui vivimus, qui reliqui sumus, simul cum illis rapiemur in nubibus obviam Christo in aera: et ita semper cum Domino erimus. ### English translation (Claude) But let us try to help souls that are failing in faith with natural reasons too. If someone mixes different seeds together and sows them unsorted, or scatters them here and there on the ground, will not the grain of each seed, wherever it has been thrown, produce a shoot at the proper time according to the kind of its nature, so as to restore the state of its own form and body? So, then, the substance of each one's flesh, however variously and diversely scattered, yet the principle itself which is in each flesh is immortal: for it is the flesh of an immortal soul. And at the time when it pleases the will of the true God, after the bodies have been sown in the earth, it gives back its own portion, gathered and drawn from the substance of the earth, and restores it into that form which death had once dissolved. And so it comes about that to each soul is restored not a confused or foreign body but its own which it had, so that consequently, for the contests of the present life, the flesh may be crowned with its soul if chaste, or punished if unchaste. And therefore our church teaches the faith of the Creed very carefully: where the others hand down "the resurrection of the flesh", it has handed down, with one pronoun added, "the resurrection of this flesh". Of this flesh, no doubt, which he has who professes it, with the sign of the cross placed on his forehead; so that each of the faithful may know that his flesh, if he keeps it clean from sin, will be a vessel of honour, useful to the Lord, prepared for every good work; but if defiled with sins, will be a vessel of wrath for destruction. Now if anyone wishes to know more fully about the glory of the resurrection itself and the greatness of the promise, he will find it indicated in almost all the divine books. Recalling a few of them in this place only by way of reminder, we will bring to an end the little work you laid on us. The apostle Paul, then, asserts that mortal flesh rises with such arguments as these, saying: "But if there is no resurrection of the dead, then neither has Christ risen. And if Christ has not risen, our preaching is empty, and your faith is empty too." And a little later: "But now Christ has risen from the dead, the first fruits of those who sleep; for since by man came death, by man came also the resurrection of the dead. For as in Adam all die, so also in Christ all will be made alive; but each in his own order: Christ the first fruits, then those who are Christ's at his coming; then the end." And in what follows he adds this too: "Behold, I tell you a mystery: we shall all rise, but we shall not all be changed" (or, as we find in other copies, "We shall all sleep, but we shall not all be changed"), "in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will rise incorruptible, and we shall be changed." And writing to the Thessalonians too he says: "But I do not want you to be ignorant, brothers, about those who sleep, so that you may not grieve as others do who have no hope. For if we believe that Jesus died and rose again, so too God will bring with him through Jesus those who have fallen asleep. For this we say to you by the word of the Lord, that we who are alive, who are left at the coming of the Lord, will not precede those who have fallen asleep; for the Lord himself will come down from heaven with a command, with the voice of an archangel and with the trumpet of God, and the dead who are in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet Christ in the air; and so we shall always be with the Lord." ### Scripture references - 2 Tim 2:21: allusion, high confidence - Rom 9:22: allusion, high confidence - 1 Cor 15:13: quotation, high confidence - 1 Cor 15:14: quotation, high confidence - 1 Cor 15:20: quotation, high confidence - 1 Cor 15:21: quotation, high confidence - 1 Cor 15:22: quotation, high confidence - 1 Cor 15:23: quotation, high confidence - 1 Cor 15:24: quotation, high confidence - 1 Cor 15:51: quotation, high confidence - 1 Cor 15:52: quotation, high confidence - 1 Thess 4:13: quotation, high confidence - 1 Thess 4:14: quotation, high confidence - 1 Thess 4:15: quotation, high confidence - 1 Thess 4:16: quotation, high confidence - 1 Thess 4:17: quotation, high confidence ### Translation notes - 2 Tim 2:21; Rom 9:22; 1 Cor 15:13–14, 20–24, 51–52, with Rufinus's note of a variant reading; 1 Thess 4:13–17 (Migne's inline references are removed). The sentence on the 'principle' in each flesh is obscure in the digital text ('voluntati arrisit', 'repant' read as reparat) and is translated by sense. ### Citation (SBL) Rufinus, Symb. 43 (PL 21:380a–382b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-43). ## Commentary on the Apostles' Creed 44 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-44 - Source: PL 21:382b–383b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel and Job also foretold the resurrection, Job by contrasting the tree that sprouts again with man. ### Latin text Verum ne existimes haec Pauli solius, quasi novella praedicatione signari: audi etiam quid Ezechiel propheta olim per Spiritum Sanctum praelocutus sit. Ecce, inquit, ego aperiam sepulcra vestra, et educam vos de sepulcris vestris. Job quoque mysticis redundans eloquiis, audi quam evidenter resurrectionem mortuorum praedicet. Est, inquit, arbori spes: si enim abscissa fuerit, iterum pullulabit, et virgultum ejus nunquam deficiet. Quod si senuerit in terra radix ejus, et in pulvere emortuus fuerit truncus ejus, ab odore aquoe reflorebit, et faciet fruticem sicut novella. Vir vero si mortuus fuerit, abiit, et mortalis si ceciderit, ultra non erit? Non tibi videtur in verbis his, cum quodam pudore arguere homines, et dicere: Itane stultum est hominum genus, ut cum videant exscissae arboris truncum rursum pullulare de terra, et lignum emortuum iterum vitam recipere, ipsis ne lignis quidem aliquid simile de semetipsis, nec arboribus opinentur? Ut autem scias, quod veluti interrogantis modo legendum sit quod dixit: Mortalis autem cum ceciderit, non resurget? de consequentibus probationem accipe. Subjungit namque statim: Si enim mortuus fuerit homo, vivet. Et paulo post dicit: Exspectabo usquequo iterum fiam. Et iterum idem dicit: Qui resuscitaturus est super terram pellem meam, quoe hoec nunc haurit. ### English translation (Claude) But so that you may not think these things are marked out by Paul alone, as if by a new preaching, hear also what the prophet Ezekiel once foretold through the Holy Spirit: "Behold," he says, "I will open your graves, and I will bring you out of your graves." Hear also how plainly Job, overflowing with mystic words, preaches the resurrection of the dead: "There is hope for a tree," he says; "for if it is cut down, it will sprout again, and its shoot will never fail. But if its root grows old in the earth, and its stump dies in the dust, at the scent of water it will flower again and put forth shoots like a young plant. But a man, if he dies, is he gone? And a mortal, if he falls, will he be no more?" Does he not seem to you in these words to rebuke men with a kind of shame and to say: Is the human race so foolish that, when they see the stump of a felled tree sprout again from the earth and dead wood receive life again, they do not suppose anything like it of themselves, as they do of wood and trees? And so that you may know that what he said, "But a mortal, when he falls, will he not rise?", is to be read as a question, take the proof from what follows. For he adds at once: "For if a man has died, he will live." And a little later he says: "I will wait until I come to be again." And again he says: "Who will raise up upon the earth my skin, which now drains this cup." ### Scripture references - Ezek 37:12: quotation, high confidence - Job 14:7: quotation, high confidence - Job 14:8: quotation, high confidence - Job 14:9: quotation, high confidence - Job 14:10: quotation, high confidence - Job 14:14: quotation, high confidence - Job 19:25: quotation, high confidence - Job 19:26: quotation, high confidence ### Translation notes - Ezek 37:12 (Migne's inline reference, to chapter 42, is removed); Job 14:7–10, 14 and 19:25–26 in the Greek (LXX) and Old Latin form. ### Citation (SBL) Rufinus, Symb. 44 (PL 21:382b–383b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/31/#p-44). ## Commentary on the Apostles' Creed 45 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/45/#p-45 - Source: PL 21:383b–384b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: 'This flesh' is confirmed by Job and by Paul's 'this corruptible': the same body will rise, changed in quality, for the righteous to glory and for sinners to punishment. ### Latin text Haec quidem ad probationem dicta sunt professionis nostrae, qua confitemur in Symbolo hujus carnis resurrectionem. Quod enim adjunctum est, hujus, vide quam consonum sit omnibus his, quae de divinis voluminibus memoravimus. Quid enim aliud indicatur in dictis Job, quae superius exposuimus, cum dicit: Quia resuscitabit pellem meam, quoe hoec nunc haurit, id est, quae ista tormenta perpetitur: nonne aperte dicit hujus carnis resurrectionem futuram, hujus, inquam, quae tribulationum et tentationum cruciamenta nunc sustinet? Sed et Apostolus cum dicit: Oportet enim corruptibile hoc induere incorruptionem, et mortale hoc induere immortalitatem: nunquid non corpus suum, quodammodo contingentis et digito palpantis est vox? Hoc ergo quod nunc corruptibile corpus est, resurrectionis gratia incorruptibile erit: et hoc quod nunc mortale est, immortalitatis virtutibus induetur. Ut sicut Christus resurgens a mortuis, ultra jam non moritur, mors ei ultra non dominabitur: ita et qui in Christo resurgent, nec corruptionem sentient ultra, nec mortem: non natura carnis abjecta, sed conditione ejus et qualitate mutata. Erit ergo corpus quod resurget a mortuis incorruptibile et immortale, non solum justorum, sed etiam peccatorum. Justorum quidem, ut semper possint permanere cum Christo. Peccatorum vero, ut absque interitione sua debitas luant poenas. ### English translation (Claude) These things have been said in proof of our profession, by which we confess in the Creed the resurrection of this flesh. For see how consistent the addition "this" is with all the things we have recalled from the divine books. For what else is indicated in the words of Job, which we set out above, when he says, "For he will raise up my skin, which now drains this cup", that is, which suffers these torments? Does he not say plainly that there will be a resurrection of this flesh, of this, I say, which now endures the torments of tribulations and temptations? And when the Apostle says, "For this corruptible must put on incorruption, and this mortal put on immortality", is it not the voice of one touching his own body, as it were, and feeling it with his finger? This body, then, which is now corruptible, will by the grace of the resurrection be incorruptible; and this which is now mortal will be clothed with the powers of immortality; so that, as Christ, rising from the dead, dies no more, death will no longer have dominion over him, so those who rise in Christ will no longer feel corruption or death: not with the nature of the flesh cast off, but with its condition and quality changed. The body, then, that rises from the dead will be incorruptible and immortal, not only of the righteous but also of sinners: of the righteous, so that they may remain always with Christ; of sinners, so that they may pay their due penalties without being destroyed. ### Scripture references - Job 19:26: quotation, high confidence - 1 Cor 15:53: quotation, high confidence - Rom 6:9: quotation, high confidence ### Translation notes - Job 19:26 (Old Latin form); 1 Cor 15:53 (Migne's inline reference is removed); Rom 6:9. ### Citation (SBL) Rufinus, Symb. 45 (PL 21:383b–384b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/45/#p-45). ## Commentary on the Apostles' Creed 46 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/45/#p-46 - Source: PL 21:384b–385c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The glorified bodies of the righteous will be caught up to meet Christ, conformed to his glorious body, shining like the sun, spiritual bodies fit for the angels' company. ### Latin text Quod autem justi semper cum Domino nostro Christo permaneant, jam et in superioribus edocuimus, ubi ostendimus, quia Apostolus dicit: Deinde nos qui vivimus, qui reliqui sumus, simul cum illis rapiemur in nubibus obviam Christo in aera, et ita semper cum Domino erimus. Nec mireris, si caro sanctorum in tantam gloriam ex resurrectione mutabitur, ut in occursum Dei suspensa nubibus, et in aere vecta rapiatur, cum ipse Apostolus, exponens quantum conferat Deus his, qui diligunt eum, dicat: Quia transmutabit corpus humilitatis nostroe conforme fieri corpori claritatis suoe. Nihil ergo absurdum est, si sanctorum corpora dicantur nubibus in aera sustolli, cum ad formam corporis Christi, quod in dextera Dei sedet, dicantur reformanda. Sed et hoc sanctus Apostolus, vel de se, vel de caeteris sui loci vel meriti addit, et dicit: Quia consuscitabit nos cum Christo, simulque faciet sedere in coelestibus. Unde cum haec et eorum similia quamplurima sancti Dei in repromissionibus habeant in resurrectione justorum, non erit jam difficile credere etiam illa, quae prophetae praedixerant, Quod justi scilicet fulgebunt sicut sol, et sicut splendor firmamenti in regno Dei. Cui enim difficile videbitur, eos fulgorem solis habituros, ac siderum, ac firmamenti hujus splendore decorandos, quibus vel vita, et conversatio Angelorum Dei paratur in coelis, vel conformandi dicuntur ad gloriam corporis Christi, ad quam gloriam Salvatoris ore promissam, respiciens sanctus Apostolus dicit: Quia seminatur corpus animale, resurget corpus spirituale. Si enim verum est, sicut certe verum est, quod justos quosque et sanctos, Angelorum consortiis sociabit divina dignatio, certum est, quod et corpora eorum in spiritualis corporis gloriam vertet. ### English translation (Claude) That the righteous will remain always with our Lord Christ we have already taught above, where we showed that the Apostle says: "Then we who are alive, who are left, will be caught up together with them in the clouds to meet Christ in the air, and so we shall always be with the Lord." And do not wonder if the flesh of the saints will be changed by the resurrection into such glory that, borne up on clouds, it is caught up to meet God and carried in the air, since the Apostle himself, setting out how much God bestows on those who love him, says: "For he will transform the body of our humiliation to be conformed to the body of his glory." It is nothing absurd, then, if the bodies of the saints are said to be raised in the air on clouds, since they are said to be refashioned after the form of Christ's body, which sits at the right hand of God. And the holy Apostle adds this too, of himself or of others of his rank or merit, and says: "For he will raise us up together with Christ, and make us sit together in the heavenly places." Since, then, the saints of God have these and very many like them in the promises for the resurrection of the righteous, it will no longer be difficult to believe also what the prophets foretold: that the righteous will shine like the sun and like the brightness of the firmament in the kingdom of God. For to whom will it seem difficult that they should have the brightness of the sun, and be adorned with the splendour of the stars and of this firmament, for whom either the life and conduct of the angels of God is prepared in heaven, or who are said to be conformed to the glory of Christ's body? Looking to that glory, promised by the Saviour's mouth, the holy Apostle says: "For it is sown a natural body, it will rise a spiritual body." For if it is true, as it certainly is true, that the divine condescension will join all the righteous and holy to the fellowship of the angels, it is certain that it will also turn their bodies into the glory of a spiritual body. ### Scripture references - 1 Thess 4:17: quotation, high confidence - Phil 3:21: quotation, high confidence - Eph 2:6: quotation, high confidence - Matt 13:43: allusion, high confidence - Dan 12:3: allusion, high confidence - 1 Cor 15:44: quotation, high confidence ### Translation notes - 1 Thess 4:17 (Migne's inline reference is removed); Phil 3:21; Eph 2:6; Matt 13:43 and Dan 12:3; 1 Cor 15:44. ### Citation (SBL) Rufinus, Symb. 46 (PL 21:384b–385c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/45/#p-46). ## Commentary on the Apostles' Creed 47 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/45/#p-47 - Source: PL 21:385c–386a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As earth became a natural body, the natural body can become spiritual; sinners too will rise incorruptible, but to lasting shame. ### Latin text Nec hoc tibi contra naturalem corporis rationem videatur esse promissum. Si enim credimus secundum ea, quae scripta sunt, quod accipiens Deus limum terrae, plasmavit hominem: et haec fuit natura corporis nostri, ut voluntate Dei terra verteretur in carnem: cur tibi aut absurdum, aut contrarium videtur, si iisdem rationibus quibus terra profecisse dicitur in corpus animale, rursum corpus animale in corpus proficere spirituale credatur? Hanc quidem atque his similia multa invenies in Scripturis divinis de resurrectione justorum. Dabitur autem etiam peccatoribus, ut supra diximus, incorruptionis et immortalitatis ex resurrectione conditio, ut sicut justis Deus ministrat ad perpetuitatem gloriae: ita peccatoribus ad prolixitatem confusionis ministret et poenae. Sic enim propheticum definivit eloquium, cujus et paulo ante meminimus, ubi dicit: Et multi resurgent de terroe pulvere, hi quidem in vitam oeternam, hi autem in confusionem et opprobrium oeternum. ### English translation (Claude) Nor let this seem to you to be promised against the natural principle of the body. For if we believe, according to what is written, that God took the slime of the earth and formed man, and this was the nature of our body, that by God's will earth was turned into flesh, why does it seem to you absurd or contrary if it is believed that, by the same principles by which earth is said to have advanced into a natural body, the natural body advances again into a spiritual body? This and many things like it you will find in the divine Scriptures about the resurrection of the righteous. But to sinners too, as we said above, the condition of incorruption and immortality will be given by the resurrection: so that, as God provides it to the righteous for the perpetuity of glory, so he provides it to sinners for the prolonging of shame and punishment. For so the prophetic word, which we recalled a little earlier, has defined it, where it says: "And many will rise from the dust of the earth, some to eternal life, others to shame and eternal reproach." ### Scripture references - Gen 2:7: allusion, high confidence - Dan 12:2: quotation, high confidence ### Translation notes - Gen 2:7; Dan 12:2. ### Citation (SBL) Rufinus, Symb. 47 (PL 21:385c–386a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/45/#p-47). ## Commentary on the Apostles' Creed 48 - URL: https://sophiascriptura.com/fathers/rufinus-symbolum/45/#p-48 - Source: PL 21:386b–386c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rufinus sums up the Creed's teaching and closes with a prayer to keep the faith and rise to eternal life. ### Latin text Si ergo intelleximus, qua veneratione Deus omnipotens Pater dicatur, quove sacramento Dominus noster Jesus Christus unicus ejus Filius habeatur, et qua perfectione sanctus ejus Spiritus nominetur, utque sancta Trinitas unum sit per substantiam, sed affectu personisque discreta: quid etiam partus Virginis, quid Verbi in carne nativitas, quid sacramentum crucis, quae utilitas divini ad inferna descensus, quid resurrectionis gloria, et animarum de infernis revocata captivitas, quid etiam ascensus ejus ad caelum et venturi judicis exspectatio: sed et sanctae Ecclesiae adversus congregationes vanitatis qualis haberi debent agnitio, qui sacrorum Voluminum numerus, quaeve haereticorum vitanda conventicula: et quod in peccatorum remissione divinae libertati nequaquam ratio naturalis obsistat: et ut carnis nostrae resurrectionem, non solum divinae voces, sed et ipsius Domini et Salvatoris nostri exemplum et consequentia naturalis rationis assignet. Si inquam haec secundum traditionis supra expositae regulam consequenter advenimus, deprecamur ut nobis et omnibus, qui haec audiunt, concedat Dominus, fide quam suscepimus custodita, cursu consummato, exspectare justitiae repositam coronam, et inveniri inter eos qui resurgunt in vitam aeternam: liberari vero a confusione et opprobrio aeterno, per Christum Dominum nostrum, per quem est Deo Patri omnipotenti cum Spiritu Sancto gloria et imperium, in saecula saeculorum. Amen ### English translation (Claude) If, then, we have understood with what reverence God is called the almighty Father, by what mystery our Lord Jesus Christ is held to be his only Son, and with what perfection his Holy Spirit is named; and how the holy Trinity is one in substance but distinct in relation and persons; and what the Virgin's giving birth is, what the birth of the Word in the flesh, what the mystery of the cross, what the benefit of the divine descent into hell, what the glory of the resurrection and the captivity of souls called back from hell, what too his ascent to heaven and the expectation of the coming Judge; and also what knowledge we ought to have of the holy church against the assemblies of vanity, what the number of the sacred books is, and what conventicles of heretics are to be avoided; and that in the forgiveness of sins natural reason in no way stands against the divine freedom; and that not only the divine words but also the example of our Lord and Saviour himself and the consequences of natural reason establish the resurrection of our flesh: if, I say, we have reached these things in order, according to the rule of the tradition set out above, we pray that the Lord may grant to us and to all who hear these things that, keeping the faith we have received and having finished the course, we may look for the crown of righteousness laid up for us, and be found among those who rise to eternal life, and be delivered from shame and eternal reproach; through Christ our Lord, through whom be glory and dominion to God the Father almighty with the Holy Spirit for ever and ever. Amen. ### Scripture references - 2 Tim 4:7: allusion, high confidence - 2 Tim 4:8: allusion, high confidence - Dan 12:2: allusion, high confidence ### Translation notes - 2 Tim 4:7–8; Dan 12:2. ### Citation (SBL) Rufinus, Symb. 48 (PL 21:386b–386c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/rufinus-symbolum/45/#p-48).