Dist. 25, Art. 1, Q. 1
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/3/d/25/q/bon-sent-III-d25-a1-q1
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### Article I. *On the sufficiency of faith.*

### Question I. *Whether in the Apostles' Creed are sufficiently contained all those things which it is fitting to believe for salvation.*

Concerning the first one proceeds thus and there is inquiry concerning the sufficiency of faith as to the content of the Apostles' Creed, and the question is whether there are sufficiently contained there all those things which it is fitting to believe for salvation. And that it is so, it seems:

1. *First*, through the words of Cassian to Pope Leo, book six: «The Creed is for this reason called in Latin a *collection*, because, when the faith of the whole catholic law has been collected into one by the Apostles of the Lord, whatever throughout the whole body of the divine volumes is poured forth in immense abundance, the whole is gathered in the Creed with perfect brevity».

2. Likewise, this same thing is shown by *reason*, since the whole of faith is concerned with God as with its object; but it does not befall [us] to know God in more ways than as to the divine and the human nature: therefore if in the Creed of the Apostles knowledge of God is handed down in both ways, it seems that faith is contained there in perfect integrity.

3. Likewise, it does not befall [us] to have knowledge of the divine substance except through some operation of it, so long as we are on the way; but every divine operation is contained under some of these three, namely under the work of creation, or of reparation, or of glorification: if therefore God is made known in the Creed of the Apostles by this triple operation, because there God is shown to be creator and repairer and glorifier; it seems that the whole of faith is contained there.

4. Likewise, this same thing is shown from the *perfection of the authors*. For if for composing that Creed there came together the assembly of the Apostles, who had been filled with the Holy Spirit and had full and entire knowledge of the faith; to say that in that Creed faith is contained insufficiently is nothing other than to say that the Holy Spirit and the masters of the whole Church were insufficient. If therefore to say this is impious and absurd, it is necessary to posit that faith is contained there entirely and fully.

**On the contrary:** 1. As is handed down by the catholic doctors, that Creed was composed only by the twelve Apostles, in such a way that each one placed his own particle there: if therefore beyond the twelve there were Barnabas and Paul, who was a most special and greatest founder and doctor, and they themselves did not place their particle there; it seems that in that Creed faith was not sufficiently handed down; or at least it seems that for its composition the apostolic universality did not sufficiently come together.

2. Likewise, it seems that faith is insufficiently contained there on the side of the *things to be believed*. For if someone did not believe that fornication or adultery is a mortal sin, he would be judged a heretic; and if someone also did not believe that God exists, and many such things which are not contained in the Creed, he would be judged a heretic: therefore it does not seem that there are sufficiently contained there those things which are necessary to the Christian faith.

3. Likewise, this same thing is shown on the side of *the articles themselves*: because to believe that the body of Christ is on the altar, and that the bread is converted into the body of Christ, this is of the greatest difficulty, and in which faith has the greatest merit: therefore it seems that that credible point should most of all have been explicated in the doctrine of faith: it seems therefore, since it is not explicated there, that that Creed is defective.

4. Likewise, this same thing is shown on the side of the *divine conditions and operations*: because, just as

God is omnipotent, so also is he immense, so eternal, good and wise; and just as he created, so he distinguished, adorned, and conserved; and just as Christ was incarnate, so also he conversed among men; just as he rose again, so also after the resurrection he appeared; and concerning all these things nothing is touched upon in the doctrine of the Creed: therefore it seems that faith is contained in it insufficiently, since all these things must be believed, and to all these we are bound, as to the articles expressed there.

5. Likewise, this same thing is shown from the *addition of the other Creeds*, namely of Athanasius and of the Council of Nicaea. For if in the Creed of the Apostles faith is sufficiently handed down, then the other Creeds are superfluous; but if they are not superfluous: therefore in that one faith is insufficiently expressed.

In connection with this there is finally inquiry concerning the diversity of those Creeds as to *content* and as to *recitation* and as to the *other differences* which are among them.

### Conclusion.

> That in the Apostles' Creed there are sufficiently contained the principal and proper principles of faith is shown both on the side of the authors composing and on the side of the articles constituting [it].

**I respond:** For the understanding of the foregoing it must be noted that the doctrine of faith has certain *antecedents*, certain *consequents*, certain *principal objects of its own*. Just as in the other sciences we see that there are certain *common principles* which are supposed, like axioms; and certain ones as the *proper principles* of those sciences, such as the intrinsic principles of their demonstrations; and certain ones as *consequents*, as are corollary conclusions: in this same manner too in the doctrine of faith the *antecedents* are those things which are of the dictate of the natural law; the *principals* are those things to which the illumination of faith directly directs, and these are called articles; the *consequents* are those things which can be drawn out from those articles and which have to follow upon those articles.

When therefore it is asked whether the doctrine of faith is sufficiently contained in the Apostles' Creed; it must be said that if we speak of the doctrine of faith as to those things which are in it principal and proper, such as are the articles themselves, they are sufficiently contained in that Creed. — Now its sufficiency can be shown from a *twofold* side, namely on the side of the *authors composing* and on the side of the *articles constituting*.

On the side of the *authors composing*, because the universality of the Apostles came together there, of whom there is no doubt that something could not lie hidden concerning those things which pertain to the completion of faith. And that they might have greater firmness, each one placed his own parts there, and all together approved each one, so that one Church, which was to be founded upon the Apostles, might have one belief and confession of faith, which indeed would be called the catholic faith, that is, the universal faith: universal, I say, because given to all, and constituted by all the Apostles, who were the foundation of the universal Church.

Hence Peter first placed his particle, saying: *I believe in God the Father almighty, creator of heaven and earth.*

Second Andrew subjoined: *And in Jesus Christ, his only Son, our Lord.*

Third John added: *Who was conceived of the Holy Spirit, born of the Virgin Mary.*

Fourth James the greater brought in: *Suffered under Pontius Pilate, crucified, dead, and buried.*

Fifth Thomas added: *Descended to hell, the third day rose again from the dead.*

Sixth James the less added: *Ascended into heaven, sits at the right hand of God the Father almighty.*

Seventh Philip subjoined: *Thence he will come to judge the living and the dead.*

Eighth Bartholomew brought in: *I believe in the Holy Spirit.*

Ninth Matthew subjoined: *The holy catholic Church*; and the sense is: I believe in the Holy Spirit, sanctifying the universal Church.

Tenth Simon the Cananaean added: *The communion of saints, the remission of sins*, because in the communion of saints the remission of sins is effected.

Eleventh Jude Thaddaeus superadded: *The resurrection of the flesh*; and the sense is that God will raise up the flesh itself.

Twelfth Matthias consummated: *Life everlasting. Amen.*

And thus the Apostles, in the full and entire number of twelve, composed that Creed, when they were gathered together; in which number indeed a superabundant perfection is signified. — And this was prefigured

in Joshua, chapter four, where it is said that *twelve men* carried from the midst of the channel of the Jordan *twelve stones* and placed them in the place where they encamped. For by the *twelve men* from the individual tribes the twelve Apostles are prefigured. And by the *twelve stones* are prefigured the twelve parts of the Creed, which are firm and immutable, out of which the single Creed is constituted, which is therefore called *Symbolum* because it was constituted out of the several opinions of the Apostles. For *Symbolum* is so called from *syn*, which is "together," and *boule*, which is "opinion": whence *Symbolum* [is] as it were the opinion of several constituted together. And thus the sufficiency of the things contained in the Creed is taken on the side of the authors composing.

It can nevertheless also be taken on the side of the *articles constituting*. For since all the articles are about God, either according as he is in his own *nature*, or according as he is *united to the human nature*; it is necessary that some articles are those looking to the *Divinity*, some to the *humanity*.

But those which look to the *Divinity* either regard the divine *essence in itself*, or regard the *persons* and hypostases of the divine essence, or regard its *operations*. If they regard the divine essence itself in itself; thus there is one article, according as the divine essence is one and simple. And this is insinuated when it is said: *I believe in God.*

But if they regard the persons or hypostases of the divine essence, according as there are three persons, there are three articles. Of which one is: *I believe in the Father almighty*; another is noted when it is said: *And in Jesus Christ, his only Son, our Lord*; another, when it is said: *I believe in the Holy Spirit.*

But if they regard the operations of the divine essence; this can be in three ways, according as its operation is threefold, of which one is in the conferring of nature, and this is creation; another in the conferring of grace, and this is sanctification; a third in the conferring of glory, and this is the glorious resurrection. And according to this there are three articles, of which one is noted when it is said: *I believe in the Creator of heaven and earth*; another is noted when it is said: *The holy catholic Church, the communion of saints, the remission of sins*; and another, when it is said: *The resurrection of the flesh, life everlasting. Amen.* And thus there are seven articles concerning the Divinity, regarding the divine essence itself in itself and in the persons and in its operations; and their sufficiency is evident, because it [the essence] is not to be considered in more ways.

Likewise concerning the humanity there is not to be found except seven principal articles according to the seven acts of Christ the Redeemer, which are ordered to our reparation. Of which the first is to be incarnate; and concerning this there is one article: *Who was conceived of the Holy Spirit.* — The second is to be born; and concerning this there is another article: *Born of the Virgin Mary.* — The third is to pay the price for us; and concerning this there is another article: *Suffered under Pontius Pilate, crucified, dead, and buried.* — The fourth is to despoil hell; and concerning this there is another article: *Descended to hell.* — The fifth is to triumph over death; and concerning this there is another article: *The third day rose again from the dead.* — The sixth is to transcend the heavens; and concerning this there is another article: *Ascended into heaven, sits at the right hand of God the Father almighty.* — The seventh is to come to judgment; and concerning this there is another article: *Thence he will come to judge the living and the dead.*

And thus it is evident that there are seven articles looking to the Divinity, and seven looking to the humanity, in which the universality of faith is contained, according as is signified in the first [chapter] of the Apocalypse, where John says that he saw seven candlesticks, and in the midst of the seven candlesticks one like to the Son of man, and he had at his right hand seven stars. For by the seven luminous *stars*, which are of the heavenly nature, are understood the seven articles regarding the Divinity; and by the *seven golden candlesticks*, which are of earthly matter, yet the best and purified, are understood the seven articles regarding the humanity; and therefore he says that in the midst of them he saw *one like to the Son of man*. — Since therefore these fourteen articles are contained in the Apostles' Creed; hence it is that faith itself is contained in that Creed sufficiently and fully as to those things which are principally to be believed. — And therefore the reasons for this side are to be granted.

1. To that, then, which is objected first, that Paul and Barnabas placed nothing there; it must be said

that Paul and Barnabas were chosen after the division of the Apostles for preaching, as is evident in the Acts of the Apostles. And since the Creed had to be constituted by all gathered together, so that thus the individual [parts] might be from the individual [Apostles] by expression, and the whole from each one by approval; hence it is that nothing is set down there that is appropriated to Paul and Barnabas. Nor however from this is insufficiency argued, because the others were in the complete and perfect number, in which number God had chosen his Apostles. Moreover, the multitude of those constituting does not make for a greater perfection of the Creed constituted, although it makes for a greater authority; for one Apostle could thus have set forth the faith sufficiently in some series of words, as all did in that Creed published by concord. Yet they preferred to do it thus, as was said before, for the sake of preserving the greater unity of faith and for the sake of the greater firmness of that same faith.

2. To that which is objected, that many things are to be believed which are not contained in the Creed; it must be said that this is true of the *antecedents*, as is this, that *God exists*, and of the *consequents*, as are many other things which sacred Scripture and theological doctrine say concerning the articles themselves, as that Christ from his conception had the fullness of grace, and the like. Yet there is nothing credible by faith which cannot be reduced to the articles contained in the Creed as to directing principles and stable foundations.

3. To that which is objected concerning the insufficiency of the articles themselves, that to believe that the body of Christ is on the altar seems to pertain to an article of faith; it must be said that this is not a principal article, but is contained under some article, like the other Sacraments also. — But some wish to say that it is reduced to the article concerning *omnipotence*; others, that it is reduced to the article concerning the *passion*, because this is a memorial of the passion. But it is better to reduce it to the article concerning the *unity of the Church* and the *remission of sins*, as is faith with respect to the other Sacraments. For in the Sacraments themselves the remission of sins is effected; in them also the union of the whole Church of the Saints is attended to. Hence in the Nicene Creed is added: *I confess one baptism for the remission of sins.* Hence just as I say of this Sacrament that it is reduced to some principal article, so it is to be understood of the other Sacraments.

4. To that, however, which is objected on the side of the *divine conditions and operations*; it must be said that the conditions regarding the divine essence do not make new articles distinct from the article which is about the unity of the divine essence. For in this, that I believe him to be one God, I believe him to be immense and simple and eternal, omniscient and omnipotent, and the like; otherwise, if one of these were lacking, he would not be God. — Likewise not concerning all operations ought there to be articles, but concerning the principal operations, especially concerning those which are ordered to our reparation and salvation, to which our faith directs [us]. Yet all the operations of God can be reduced to those three: for every operation regards either *the being of nature*, or *the being of grace*, or *the being of glory*. Hence conservation can be reduced to creation, likewise distinction, adornment; but punishment can be reduced to judgment; or it can be said that it is not according to the principal intention, because it is not according to the antecedent will, but according to the consequent will. — Likewise the operations of Christ, such as of his conversation and apparition, can be reduced to those, because the apparition is ordered to the manifestation of the truth of the resurrection, and the conversation to the manifesting of the truth of the incarnation.

5. To that which is objected concerning the addition of the other Creeds; it must be said that the two other Creeds, namely of Athanasius and of the Council of Nicaea, were added for the greater explanation of faith and for the confutation of heresies. But the Creed of Athanasius, a foremost doctor, was most of all directed against the error of Arius; and therefore there he most of all expresses the unity of the essence and the distinction of the persons, and that «Christ is equal to the Father according to the Divinity, less than the Father according to the humanity». — But the Creed of the Council of Nicaea was constituted for the confutation of the manifold heresies springing up; whence certain things are added for greater expression, through which the heresies can be confuted. And therefore, for striking down the heresy of Manichaeus, it is said not only: *I believe in God*, but *I believe in one God*; nor only *Creator of heaven and earth*, but also *of things visible and invisible*. — But for the confutation of the Arian heresy it is said not only: *I believe in Jesus Christ, our Lord*, but there is also added: *And in one Lord Jesus Christ, the only-begotten Son of God*, up to this point: *Through whom all things were made.* — But for the confutation of the heresy of Eutyches and Nestorius, who

said that the Holy Spirit is a servant of the Father and of the Son, it is said not only: *I believe in the Holy Spirit*, but there is added: *the Lord and giver of life, who proceeds from the Father*; and the Latins added: *and from the Son [Filioque]*, on account of the error of the Greeks. — *Who together with the Father and the Son is adored* etc., and there is added: *Who spoke through the Prophets*, for the destruction of the error of certain ones who said that the Prophets spoke as fanatics.

And thus it is evident that these Creeds are not superfluous; nor however was the Creed of the Apostles diminished, because, although in it faith is sufficiently contained as to the proper and simple confession of faith, yet it was fitting that something be added for explanation on account of confuting heretical depravity.

To that which is finally asked concerning the diversity of these Creeds as to content and frequency, the response is already in great part evident from the things which have been said. For the Creed of the Apostles contains fewer things than the other, because it is for the precise expression of the articles; but the other two Creeds are for the confutation of heretics. Hence even if in the others something is added as to the expression of certain articles, yet the articles are not expressed more fully; nay, even in the Creed of the Council of Nicaea the article concerning the descent to hell is omitted, either because concerning this few or none erred, or because from the very confession of Christ's descent to hell an error could arise; therefore they preferred to pass it over in silence and to understand it implicitly in the resurrection.

And hence it is that the Creed of the Apostles is said to be *greater*, not as to the content of words, but as to the content of articles and as to the authority of those composing. For that Creed is of greater authority than the other two.

Hence it is also that, because the Creed of the Apostles contains the very foundation of faith, it is *daily* recited in the Church and frequented; but the other two, which are for the confutation of heresies, are not recited except on solemn days, when the people come together at the churches. — Hence it is also that the Creed of the Apostles is said *in a low voice*, because it is for the security of one's own conscience; but the others are said *aloud*, because they are for restraining the garrulity of heretics. — Hence it is also that the Creed of the Apostles is said *twice in the day*, namely in the morning and in the evening, because faith is the principle of good operations and a shield for victory over temptations; and good operations are done most of all in the day, and temptations rise up in the night. But the other two Creeds are said *only in the daytime*, and the Creed of Athanasius is placed first and said at the first hour; the Creed of the holy Fathers is said in the Mass, for the reason that there more heresies are struck down and it was of greater authority. For it was composed by three hundred and eighteen Fathers, who were prefigured by the three hundred and eighteen home-born servants of Abraham, whom he numbered when he laid low the five kings who had taken captive Lot with his substance. And it is said more in the Mass than at another hour, because then the people come together more; and it is said after the Gospel, that it may be shown to be drawn from the truth of the Gospel; it is also said before the communion, that through faith itself the hearts of the faithful may be prepared, who wish to receive the body of the Lord, so that they may be able worthily to eat sacramentally, or at least may eat spiritually. — And thus it is evident how the Creeds are diversified in *frequency* and *content*, which nevertheless agree in *sufficiency*.