Expositio super symbolum Nicenum
Alan of Lille (1120–1202)
A commentary on the Nicene Creed by Alan.
Prologus I: Expositio super symbolum Nicenum.
The completeness of every science consists in two things: in those things which serve its purpose, and in those which hinder its purpose. For example: logic consists in the science of topical differences and maximal propositions, the knowledge of which serves the purpose of dialecticians, and in the science of sophistical topics, the knowledge of which hinders that purpose. The same thing is found in other disciplines.
Similarly the theological discipline consists in the science of the articles, which science serves the purpose of the theologian, and in the science of heresies, which hinders that same purpose. Of these, that is, the science of the articles avails for choosing; the science of heresies avails for fleeing. For we do not flee evil unless it is known. Foreseeing this, the apostles, in order to instruct the faithful in the articles of faith and to arm them against the assaults of heretics, produced the creed which is called the Apostles' Creed.
It must therefore be seen in how many ways this word "symbol" is used. Second, in what sense it is used when one says "apostolic" or "Nicene." Third, by whom the apostolic creed was composed and by whom the Nicene. Fourth, what difference there is between the one and the other. Fifth, how the one is reduced into the other.
This word "symbol" is sometimes used to designate a sign, so that a thing signifying something is called a symbol. Hence in Dionysius, in the Hierarchy, a mode of speech is called "symbolic" which signifies a hidden reality. And according to this it is called from sym, which is "together," and olon, which is "whole," because in such speech the whole is comprehended together, so that one thing is understood on the surface of the letter and another is grasped by inner understanding.
It is also called a symbol as a collection of diverse contributions, as when different people contribute different portions toward constituting something. This is proper to fellow diners, who, dining together at one shared expense, each contribute their different portions. Hence such a collection is called a symbol from sym, "together," and bolus, "portion," because in such a collection each one contributes his bolus, that is, his portion. Hence it is that, by transference, the catalogue of the articles of faith, in which the articles of the Christian religion are treated in general, is called a symbol, as in "I believe in God," because there each of the apostles contributed his own portion. For one clause was produced by one apostle, another by another.
The Apostles' Creed, that is "I believe in God," which is said in a lowered voice in the church of God, was composed by the apostles in Jerusalem before they were dispersed into various regions; the blessed Virgin and Mary Magdalene were present at it.
Hence also the Nicene Creed, which is equivalent to the apostolic one, is not sung in the church of God except on the solemnities of the apostles or of the blessed Virgin and of others who were present at the composition of the apostolic creed. Hence too it is not sung on the solemnity of blessed Michael, since of angels there is not faith but knowledge.
The Nicene Creed, however, was composed by the holy fathers who, a long time after the apostles, under the emperor Constantine, in whose time peace was given to the church, held a council in the city of Nicaea, in which they produced a creed for the confounding of heretics, and for the supplying of those things which had been omitted by the apostles, and for the explanation of those things which had been stated obscurely by them.
Hence also the Apostles' Creed is said in a lowered voice in the church of God, to signify that the things placed there are stated somewhat obscurely and less fully, and to signify that the primitive church was still nursing and hidden when the apostles composed the creed.
The Nicene Creed, however, is sung with raised voice and solemnly, to signify that the church had already raised up its head and had been diffused through nearly the whole world, and because in it the things which are set down more obscurely in the apostolic creed are contained more clearly.
The difference between the one creed and the other is that in the Nicene certain things are added for the sake of explanation and for supplying what was insufficiently stated, for the confounding of heretics. In each, however, twelve articles are contained, that is, twelve chapters, which pertain to the catholic faith and are parts of the Christian faith. Hence they are called "articles," because just as in the body of a man the limbs are called artus or joints, so in the whole of the Christian faith the parts of it are called articles.
Therefore the Nicene Creed must be principally expounded, so that once it has been expounded the interpretation of the apostolic creed may become clear. The church, therefore, professing the Christian faith, says:
Caput I: Credo in unum Deum.
I believe in one God.
The symbol elegantly takes its beginning from faith, because faith is the foundation of all the virtues. Hence it is said: "First faith, under a doubtful lot, seeks the field of battle, about to fight."1 And in another symbol it is said: "Whosoever wishes to be saved," etc.
Now it is one thing to believe in God, another to believe God, another to believe to God. To believe in God is to tend toward God by faith and charity; which belongs only to the just. Hence he who is in mortal sin seems to lie when he says "I believe in God." But because he who utters the symbol in the Church does not speak in his own person, but in the person of the Church, those words are judged to be not his, but the Church's. Or we may say that "I believe in God" is sometimes taken broadly, and the sense is: I believe in God, that is, I have faith concerning God, whether formed or unformed.
To believe God is to believe that God exists. To believe to God is to believe his words. Evil men, therefore, and demons believe God and believe to God, but they do not believe in God.2 By this that it says "I believe," the heresy of those is refuted who say that nothing is to be believed, but that all things happen by chance. By this that it says "in God," the error of the pagans is refuted, who believed in a creature, not in God.
But he alone is to be believed who is running or seeing, who, as the efficient cause of all things, runs through each thing by effecting it, and who knows both past and future things to be present in the bosom of his providence. Hence in Greek he is called theos, which is interpreted "running" or "seeing." Or theos is interpreted "fear." Hence he is also called deus, because man is especially said to fear him.
Therefore the term of oneness is added, namely "one," so that the plurality of gods might be excluded against the heretics who assert that there are several gods. Now this name "God" can be taken personally here, so that it stands for the Father, or it can be taken generally, so that no descent is made to any one of the persons.
Caput II: Patrem.
Father.
This name "Father" sometimes denotes the generation of the Son, as when it is said: God the Father is the father of the Son. Sometimes it denotes creation, as when it is said: God is the father of creatures. Sometimes re-creation, according as the saints are called children of the Father. This too is said against those who fable that all things happen by chance. Here, moreover, this name "Father" either stands for the Father, or denotes God in general.
Caput III: Omnipotentem.
Almighty.
This is said against those who say that God cannot do many things. But he can do all these things which it befits him to be able to do. And although there is one omnipotence of the Father and the Son and the Holy Spirit, nevertheless this name "omnipotence," or this name "omnipotent," is appropriated to the Father, because the Father is the author of the Son and the Holy Spirit.
Caput IV: Factorem caeli et terrae, visibilium omnium et invisibilium.
Maker of heaven and earth, of all things visible and invisible.
This is said against the heretics who say that the world existed from eternity. But he in the beginning created heaven and earth.1 By earth understand corporeal things, by heaven spiritual things; or by heaven, the empyrean heaven, which as soon as it was made was filled with saints, by earth understand the machine of the elements; or by heaven the upper parts of the sensible world, by earth the lower.
And note that God is improperly called "maker," but properly "creator." For to create is to make something out of nothing. Hence God, who creates matter and form together, supplying matter for form and impressing form upon matter, is called creator, or creating as concretely creating. The operation is called creation, as it were con-creation. The created work, as it were the con-created.
Nature is said to procreate, as if creating from another, at a distance, because it procreates like things from like: its operation is procreation, its work the procreated. Man, however, is properly called a maker, who from afar imitates nature.
Of all things visible and invisible.
This is said against the Manichaeans, who established two principles of things: the principle of light and the principle of darkness, asserting that corporeal things are from the principle of darkness, spiritual things from the principle of light.
Thus far extends the first article of the symbol, which turns upon omnipotence, unity, authority. The same import is contained in the first article of the apostolic symbol, where it is said: "I believe in God the Father almighty, creator of heaven and earth." But what is said implicitly in this article is explained in the aforesaid. This article, according to some, was put forth by Peter.
Caput V: Et in unum Dominum.
And in one Lord.
Just as the first article turns upon the Father, so the second turns upon the Son. Many articles, however, turn upon those things which pertain to the Son — for example, the seven seals with which is sealed the book which John saw in the Apocalypse, which no one was able to open except the lion of the tribe of Judah.1 These are, namely: conception, birth, passion, descent into hell, resurrection, ascension, the second coming to judgment.
The second article embraces four things. For it implies that the Son is true God, that he is other in person from the Father, coeternal with the Father, consubstantial. It says therefore: and in one Lord.
Christ, according as he is God, is called Lord by the authority of lordship. Yet according to his human nature he is called Lord according to that nature by which he accomplished the sacraments of our redemption, and especially after the resurrection, in which both his natures were glorified. Hence in the Gospel Christ is called Lord after the resurrection, not before.
Hence too those in the cloister, in the reading of the Gospel, when they speak of him, call him Lord. This, however, is especially to be done in those Gospels which contain the things which the Lord Jesus did after the resurrection. It says therefore: and in one Lord.
This is said against Nestorius, who did not assert that Christ was true God, but only by adoption. Hence he used to say: "What great thing is it for Christ to be God? I too can be a god if I wish." But Christ alone was Lord, by the accomplishment of the sacraments and the redemption of the human race.
Caput VI: Iesum Christum.
Jesus Christ.
Christ is therefore reckoned by names of three languages: Latin, which is worthier for its eloquence; Greek, which is worthier for its wisdom; Hebrew, which is worthier for the tradition of its utterances — so that he may be believed to be the Lord and savior of all nations. For "Jesus" in Hebrew, soter in Greek, is interpreted "salvator" in Latin.
He is therefore specially called savior, because he saved not only by divine authority, but accomplished our redemption in human nature. "Messiah" in Hebrew, "Christ" in Greek, is said "anointed" in Latin, because he was anointed with the charism of graces above his fellows. In this name, moreover, Christ, two natures are understood: the anointing divinity and the anointed humanity.
Caput VII: Filium Dei unigenitum.
The only-begotten Son of God.
This is said against those who say that he began in time, and that he alone was born of the virgin. But since he could be a son by grace and not by nature, as Arius lies, it is consequently added:
Caput VIII: Et ex Patre natum ante omnia saecula.
And born of the Father before all ages.
In this name, moreover, three things are implied, three are understood: the spirituality of the nativity, because he was born of the Father in an ineffable manner; and the identity of nature, because consubstantial with the Father; and the singularity of the nativity, because he alone was born of the Father — and thus, born of the Father.
Before all ages.
Here his coeternity is implied, which is against those who deny that he is eternal. For this circumlocution, "before all ages," designates eternity. And note that this preposition "from" (ex) in sacred scripture sometimes denotes material cause, as when it is said that all things were created from the four elements; sometimes authority; sometimes efficient cause, as when it is said that all things have their existence from God; sometimes it denotes, as it were, formal cause, as when it is said: God saves out of mercy; sometimes the origin of a nativity, as here, and born of the Father.
Caput IX: Deum de Deo, lumen de lumine, Deum verum de Deo vero.
God from God, light from light, true God from true God.
Against the aforementioned heretics who denied that the Son was true God.
Light from Light.
Both the Father and the Son and the Holy Spirit are called light and lux, as it were illuminating and able to be illuminated. But nevertheless Christ is properly called lux according to the divine nature, lumen according to the human, because lumen is lux in a vessel of clay.
True God from true God.
What follows is nothing but an explanation of what precedes. He is called true God because immutable, because certain in his promise.
Caput X: Genitum, non factum.
Begotten, not made.
This is what was said above, "only-begotten."
Caput XI: Consubstantialem Patri.
Consubstantial with the Father.
Note that in natural things "consubstantial" is said of that which is of conforming nature with another, so that "consubstantial" would denote not unity but union. The theologian, however, who begs terms from the natural philosopher, uses "consubstantial" in place of "of one substance." Nevertheless the Son is said to be consubstantial with the Father, so that it does not connote a union of nature but a unity.
[And born of the Father] — this is said only against the heresy of Nestorius and Arius.