NOTES AND STUDIES 44I

is the exaltation of human nature by union with the divine. But there
is no reason to suspect him of a docetic view of our Lord's humanity,
or to doubt the sincerity with which he emphasized the Gospel portrait
of Christ, and maintained the reality of His human development, and
His participation in the experiences of human nature.
This is perhaps his most valuable contribution to the Christology
of the Church, and it marks a point of contact between him and
another great teacher of the Eastern Church, Theodore of Mopsuestia.
J. H. SRAWLEY.

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THE 'NICENE' CREED IN THE SYRIAC PSALTER.
MSS quoted :—
C = Brit. Mus. Add. 17110 (supplementary hand of Cent, ix or x).
D = „ „ „ 14436 (Cent, vni or ix).
E= „ „ „ 17109 (873-4 A.D.)(E"»« Cent, xii ?).
F = Florence Laurent. Orient. 58 (Cent, ix, probably).
J = Brit. Mus. Add. 14433 (Cent. x).
Q = ,, ,, „ 17125 (Cent, ixorx).
a = „ „ „ 17112 (Cent, x or xi).
8 = „ „ „ 17268 (Cent. xii).
c = „ „ „ 26552 (Cent. xiv).
g = Camb. Univ. Gg. 6. 30 (probably Cent. xvi).
L = Brit. Mus. Add. 17219 (Nestorian of Cent. xiii).
m = Camb. Univ. Oo. 1. 22 (Nestorian of Cent, xvi or xvii).
c = „ „ Add. 1966 (Chaldean, 1826 A.D.).
The Syriac Psalter contains, besides the Psalms, certain Canticles
and ' the Creed'. This is usually true, whether the MSS are early or
late, Nestorian or Jacobite; if the MS is complete, the Creed will
hardly ever be absent. Further, this Creed is attributed in the majority
of MSS, in headings of varying form, to the Nicene Council. But a
single glance suffices to shew that this attribution is a mistake. In the
first place the text given in the Jacobite authorities differs from that
given in the Nestorian, and both cannot be Nicene. Secondly, both
are found on comparison to differ from the ' enlarged Nicene', and
still more from the original Creed of the 318. Thirdly, there is reason
for supposing that the earlier headings of the Jacobite and the Nes-
torian forms were respectively, ' The Faith of the Holy Fathers', and
'The Faith of the Church', and that the reference to the Nicene
Council was introduced at a later time.
The two forms of the Psalter-Creed are plainly worthy of study, both
in relation to one another and in relation to the history of the Creed
in the Eastern Church. They are accordingly printed here in parallel
columns with their various readings.
 442 THE JOURNAL OF THEOLOGICAL STUDIES

NESTORIAN (CHALDEAN) FORM JACOBITE FORM

[Lcm [CDEFJQgo««
The Faith The right Faith m The Faith Omit The Faith
/VAnother [Song] Fga"'«
of the Mysteries c The Confession

The Homologia

The Confession

Add True and Or-

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thodox F
of the Church Omit of the Church c of the Holy Fa-
thers. C E aTld
which was made which was set forth

by the 318 Fathers byourFathersthe ofthe3i8HolyFa-

318 bishops thers DFJQ5
Add the bishops [g« omit Holy]
who were gathered Add who were
together in Nicaea gathered together
the City. in Nicaea gt
Add of Bithynia Add in the days of
in the time of Con- Constantine the
stantine the vic- victorious king. e
torious king. And
the cause of their
assembling was on
account of Anus
the wicked and
accursed
WrfrfAnditissaid
at the time of the
Mysteries. And it
was appointed to
be said at this time
by Joseph* who
was deposed from
the Patriarchate. 1
We believe We believe I believe
in one God in one God in one true God
the Father the All- the Father the All-
ruler
ruler C ^ 3 •»*••)
the Maker (Cf. Cassian, crea- the Maker
torem omnium VISI- of Heaven and
btltum rt tmnstbt- Earth and
of all things visible hum creaturarum) of all things visible
and invisible and invisible
And in one Lord And in one Lord
Jesus Christ Jesus Christ
the only-begotten

1
The name is partly erased.
 NOTES AND STUDIES 443
NESTORIAN (CHALDEAN) FORM JACOBITE FORM
[Lcm [CDEFJQga««
theSon(otjo)ofGod theSon()»d)ofGod .
the Only-begotten
the firstborn of all (Cf.Cassian./^nwo-
creatures genttum lotius crea-
turae)

Who of His Father Who of the Father

was begotten was begotten was begotten after
worlds F
before all worlds before all worlds
and was not made
Light of Light

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VERY GOD or VERY Very God of Very
GOD God
begotten and not
made
THE SON or THE NA- the Son of the na- [and"1 equal in ousta
TURE OF His FATHER ture of His Father to His Father g 5t
[and] equal in the
j? Jj-fl is>) ousiaofHis Father

BY WHOSE HANDS by whose hand

THE WORLDS WERE everything was

PREPARED
Joe)
AND EVERYTHING (Greek,
f ) WAS
created
WHOFORUsmenand Who for us men and Front our salva-
for our salvation for our salvation tion a is defective
CAME DOWN from came down from
heaven heaven
and was incarnate of and was incarnate
(pL^Ljo) of
the Spirit of Holiness the Spirit of Holi- the Holy Spirit
ness(,U.»oof l~o>) Uo») 8[f]
and of Mary the
Virgin God ge
Add 'So preached
Theophilus, Atha-
nasius, and the
Holy Mar Severus'

and became man and became man

)OO»O)
and was conceived
AND WAS BORN OF ( G reek ,Ti} s cryuis ri}s
MARY THE VIRGIN
 444 THE JOURNAL OF THEOLOGICAL STUDIES
NESTORIAN (CHALDEAN) FORM JACOBITE FORK
[Lcm [CDEFJQg8«
and suffered AND WAS and was crucified
CRUCIFIED

for us FJgS
IN THE DATS OF PON- (G reek, itr I Hovriov in the days of Pon-
TIUS PILATE TIlk&TOV) tius Pilate
and was buried Pr. and died c and suffered and Omit and died D " ' F
died and was buried
and rose the third day and rose the third
day
according as it is (Cassian, stcun- according as it is according as He

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written dum scrtpturas) written
willed(Uj?
and ascended to and ascended to
Heaven Heaven
and sat on the right (Cassian omit) and sat on the right
hand of His Father hand of His Father
and again He is (Cassian,<?/ iterum and again He com-
about to come veniff) eth

in His glory CFJ in Glory DEQSt;

non liq g
to judge the dead and (Cassian, iudicare to judge the quick
the quick vivos et tnoriuos, and the dead
Et rehqua)
Whose kingdom
hath no end
And in one Spirit of And in one Spirit And in one Holy
Holiness of Holiness Spirit g5[ ( ]
the Spirit of Truth
Who is Lord,
Quickener of All

Who from theFather Add and the Son Whofrom theFather

proceedeth m mg nun rt proceedeth
and with the Father
and with the Son
is worshipped and
glorified
the Spirit which the Spirit the
quickeneth us Quickener mc

Who spake by the

Prophets and by
the Apostles
[And] in one Church And in one Church Add Ho\y D[g]S«
Holy and
Apostolic Catholic Apostolic Catholic Catholic Apostolic
D»[e]
Add and Glorious

We confess We confess (D is defective

from this point)
one ()•••»») baptism one (I*—) baptism that baptism is one g t
 NOTES AND STUDIES 445
NESTORIAN (CHALDEAN) FORM JACOBITE FORM
[Lcm [CEFJQgS*
unto remission of sins unto remission of
sins
and the resurrection and we look for
(Jfcoa->too) of our the resurrection
bodies ofthedead(Jk-JOj) from the dea
CQ
and the life and for the new life

which is for ever. of the world in the world

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Amen.

The Nestorian Form was published in Syriac by Caspari in his

Quelien i 113 ff (Christiania 1866) under the title Das Taufbekenntniss
der Nestorianer from a Munich MS of the Psalter, ' Orient. 147 '. The
heading of the Creed in Caspari's MS runs: 'The Faith of the 318
Fathers the Bishops, who were assembled in Nicaea the city of
Bithynia, in the time of Constantine the victorious king. The cause
of their assembling was on account of Arius the wicked.'
The same Form (without any heading) appears as the liturgical
Creed in the Nestorian Liturgia Sanctorum Apostolorum Adaei et
Marts, published at Urmi in 1890 by the Missionaries of the Arch-
bishop of Canterbury. The only variation worthy of mention is the
fuller ending in the Urmi edition, for ever and ever. Amen. The
Psalters give only, for ever. A translation into English is given in
F. E. Brightman's Liturgies pp. 270-271. Cf. Hort Two Dissertations
pp. 128 ff; Kattenbusch Apost. Symbol i 246-247.
Now since this Creed is neither the original nor the 'enlarged'
Nicene, what is it? Caspari (ibid. pp. 125 ff) has compared the Nes-
torian Creed with the Antiochene, and shewn that the former contains
Antiochene elements. The likeness is certainly striking; the portion
of the Nestorian Creed printed above in small capitals corresponds
as to order and contents and wording with the surviving Greek frag-
ment of the Antiochene Creed, and several other clauses correspond
with the Latin translation of the same Creed given by John Cassian
in his work against Nestorius (Hahn Bibliothek der Symbole 141-143
3rd ed.). The Creed of the Nestorian Psalter, unlike that of the Jacobite
Psalter, has very few points of likeness with the ' enlarged' Nicene \
1
The Synac version of the ' enlarged' Nicene was published by B. H. Cowper
in 1857 from Brit. Mus. Add. I4538 (501 A. D ), and by Caspari in 1866 from Brit.
Mus. Add. U156 (563 A. D.). Cowper's MS omits the clause Light of Light and
also the words from heaven after came down. The two MSS also use different
synonyms in rendering
446 THE JOURNAL OF THEOLOGICAL STUDIES

The following table of difference illustrates the relative isolation of

the Nestorian Form.
TABLE I.
Text of the 'enlarged' Nicene Text of the Nestorian Psalter.
and of the Jacobite Psalter.
1. Maker [of heaven and earth] omit bracketed words
2. Only-begotten without addition add the first-born of all creatures
(Col. i 15, Pesh. not Harkl.)
3. Light of Light omit
4. by whose hand everything was by whose hands the worlds were

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(John i 3, Pesh.) prepared (cf. Heb. xi 3, Pesh.),
and every thing was created
5. incarnate of the Spirit of Holi- omit bracketed words in
ness [and of Mary the Virgin] this place
6. No clause and was conceived (^»L|o, Luke
ii 21, Pesh.), and was born of
Mary the Virgin
7. was crucified, <^1{ti', the term was crucified &J>vh the term which
always used in the Harkl. preponderates in the Pesh. and in
Syr"" Pr suffered and
8. and again He cometh in glory and again He is about to come to
(v. I. in His glory) to judge the judge the dead and the quick
quick and the dead
9. Whose kingdom hath no end omit
10. The Spirit of Holiness with- add the Spirit of Truth (John xv
out addition 26, Pesh. Harkl. and Syr""")
11. who (and) with the Father and omit
[with] the Son is worshipped
and glorified
12. The resurrection of (from) the the resurrection of our bodies
dead
13. The [new] life of the world to the life for ever (John iii 16, Pesh.)
come.
But side by side with these variations between the two Forms ot
Creed preserved in the Syriac Psalter, there are a few striking points
of agreement between the two Psalter texts against the text of the
' enlarged' Nicene.
TABLE II.
'Enlarged' Nicene. Psalter, Jacobite and Nestorian.
i. Son of the being (Jlofc-/ ') of Son of the nature (Uo) of His
the Father Father.
' Cf. Heb. i 3 cUfc-jj (Pesh.), ri)S inroOTaocws alrov.
 NOTES AND STUDIES 447

2. and was made man (ou and became man {\*Ji^> )o«o)
3. as the Scriptures say(^jj>ojj as it is written l
UV))
4- The Holy Spirit (U~u> J-.o>) One Spirit of Holiness (l~o»

The agreement of the Jacobite and Nestorian Forms in the first two
points is all the more striking, since neither |LUS 'nature', nor ]o«o
U J J A 'and became man', is found in the Peshitta. The former,
in its theological application, is found in Ephraim, e. g. De Domino
Nostro § 2 (ed. Lamy i 150), ' H e was born of Deity in accordance

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with His nature, and of humanity contrary to His nature'. For the
second phrase the Peshitta uses )o« );-COJ» 'became flesh', John i 14.
The phrase used in the Psalter Creed seems to be modelled on this. The
third phrase >a«fco; yl 'as it is written', on the contrary, comes straight
from the Peshitta rendering of 1 Cor. xv 4, where the Harkleian gives
\s!tt~a y} 'according to the Scriptures'. The fourth expression ju.et
U.»<xo» 'Spirit of Holiness', again comes from the Peshitta; the 'en-
larged ' Nicene on the contrary agrees with the Harkleian, ' Holy Spirit'.
The origin of the *~ (' One') prefixed is perhaps to be sought in Creeds
earlier than the Nicene. The Creed offered by Eusebius of Caesarea
to the Nicene Council has iv urev/xa ayiov, and the Creed of Cyril of
Jerusalem reads ev ayiov irvtvfia.
Whether the points of agreement between the two Creeds of the
Syriac Psalter point back to a common ancestor cannot perhaps be
decided. Perhaps it is enough for the present to trace the Nestorian
Creed to Antioch, and the Jacobite, through the 'enlarged' Nicene,
to Jerusalem. But two characteristics of the Nestorian Form deserve
notice. The first is its lack of arrangement in its statement of the
Incarnation. The Antiochene basis follows a logical order, but the
additional clauses have the effect of duplicating the statement, and
disturbing the sequence. The other characteristic of the Nestorian
Form is its close adherence to the language of the Peshitta. Under
this head I have reckoned the use of &s>ii? for' was crucified', while
the Jacobite Creed has .tS,}.^. It is true that the use of the root
.a^n for aravpovv is found in the Peshitta; see Luke xxiii 39 ( = Old
Syriac), xxiv 7 ( = Old Syriac); John xix 6 (A«> also in the same
verse); 15; Gal. iii 1; [Apoc. xi 8, also in Gwynn's Version]. The
verb is used also in Addai (in the Protonice narrative which is perhaps
an interpolation), in Aphrahat, and in Ephraim. In the Harkleian
version, as far as I can discover, it is used invariably. On the other
hand, su» greatly predominates in the Peshitta, and (cf. Prof. Burkitt,
Evangelion vol. ii p. 305) in Syr«n also. It predominates also in
448 THE JOURNAL OF THEOLOGICAL STUDIES

Addai, occurring at least thirteen times, together with |a>«i 'cross'

(sixteen times), and [ s u l 'crucifiers' (three times). It occurs in
Aphrahat, and if we may judge from the Sermo de Domino Nostro * it
predominates with its derivatives in Ephraim. The Nestorian form
of the Creed thus keeps the more usual term aj»?»|o for 'was crucified',
while the Jacobite form chooses the rarer form A ^ J . | O in company
with the Harkleian Version and the Syriac translation of the ' enlarged'
Nicene.

Two variations of reading are worthy of notice in the Nestorian

Creed. The oldest MS (thirteenth century) reads, The Spirit our

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Quickener (or our Saviour, the same word as in i Tim. i i, Pesh.).
This reading is perhaps correct, for it is parallel with the established
reading our bodies, in a later clause. The two later MSS read the
Quickener in agreement with the ' enlarged' Nicene.
The other variation touches a great controversy. The Chaldean
MS ' c ' gives the Western addition et Filio to the article of the Pro-
cession of the Holy Spirit. It shews no other trace of Latin influence.
The truly Nestorian Malabar MS ' m' fell, it appears, in quite modern
times into Western hands. A recent correction between the lines marks
the same addition of et Filio.
It has been shewn already that the Creed of the Jacobite Psalter
agrees very closely with the Syriac version of the ' enlarged' Nicene.
It differs chiefly in points of translation and in a few small additions.
These last are as follows :—(i) and died (not in all MSS) after
suffered; (2) One before Spirit of Holiness; (3) and by the apostles
after prophets; (4) new life for life in the last clause. The remaining
differences are only differences of translation.
These differences, however, as far as they go, suggest that the Psalter
Text is probably as a whole earlier in date than the Syriac version
of the 'enlarged' Nicene. The U-ita )o« for ivavOptoTr^a-avra, a phrase
based in form on John i 14, is surely older than the more technical
•AJiaLlo of the 'Nicene'. Certainly l*.?ao? |*»o» for TO dyiov 7rv€v^a
is earlier than the L*««& U»o» in which the feminine substantive is
construed with a masculine adjective. This latter term is usually or
always employed in the Harkleian. In the Peshitta (Old Testament
and New Testament) I know of two instances only of its occurrence,
both doubtful. It is the common reading in Ps. li 13, but the true
reading there has the feminine adjective iKbU). Similarly in Eph.
iv 30 )&*J>_*O is read in Brit. Mus. Add. 14480, a sixth-century MS
of the Pauline Epistles. Both these passages are cited with the
1
Lamy, vol. i 145 ff.
 NOTES AND STUDIES 449

feminine adjective by Aphrahat. The phrase )&**»«£ )-»oi occurs, more-

over, in the Old Syriac Gospels (Syr*"1) in Mark xiii 11; Luke ii 25,
26; John xx 22; and Prof. Burkitt cites it in Evangelion i 172 from
a sixth-century MS of the Acts of Thomas. But the phrase J—o»
U->fO. with the masculine adjective, is almost certainly later than the
phrase U.?cu»; l»o» which prevails not only in the Peshitta, but also
in the Old Syriac Gospels, in Aphrahat and in Addai'.
The later history of the text of the Jacobite Form of the Psalter
Creed is illustrated by the various readings given above. There was
a tendency to make it more definite by alterations and additions.
The Greek word ova-la is introduced in five MSS in a transliterated

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form to help to translate bfwova-iov. Two MSS introduce, and one
defends, the epithet Mother of God'', the very watchword against the
Nestorians. Three MSS at the end of the description of the olnovofua
of the Incarnation boldly substitute the note as he willed for the
time-honoured appeal according as it is written, the former being a
characteristic Monophysite watchword*. Three MSS assimilate the
language of the Jacobite Creed to the 'enlarged' Nicene by reading
|^.«o |M»O», the Holy Spirit (with the adjective in the masculine) for
U.»ox>j U ° ) the Spirit of Holiness (a feminine, though often treated
as masculine in the Peshitta)4. Lastly, four of the earlier MSS add
(in the definite form) St Paul's epithet !»»-»»*> iv8o£ov, glorious (Eph.
v 27), to the description of the Church. The Jacobite, unlike the
Nestonan, dealt somewhat freely with the text of his Creed.
W. EMERY BARNES.

THE MAGNIFICAT IN NICETA OF REMESIANA

AND CYRIL OF JERUSALEM.
NICETA witnesses to the traditions of the old Latin Church of the
Danube when in his treatise de Psalmodiae Bono he ascribes the Mag-
nificat to Elisabeth : ' Nee Elisabeth, diu stenlis, edito de repromissione
filio Deum de ipsa anima magnificare cessavit' c. 9, ' Cum Elisabeth
Dominum anima nostra magnificat' c. 11. Mr Burkitt has stated that
' the reading is already well known to textual critics, being found in a, i>, I,
and also in Irenaeus 235". The reading in the Codex Vercellensis,
1
The only form besides Ju*o} used absolutely which I have noticed in Ephraim
is )jk»aJ9 u»O9.
1
Also in the Creed of the Jacobite Liturgy published by Brightman (p. 83).
1
THe Creed of Severus of Antioch (Brit. Mus. Add. 17109, fol. 147a) confesses,
' He died for sinners according as He willed and because He willed'.
* Feminine, Acts x 44; xi 15 ; Heb. 111 7.
5
Burn Niceta p. cliii.
VOL. VII. G g