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: