Symboli Apostolici et Athanasii Enarratio

Steven Avery · Sep 23, 2021

Compare to Contra Varimadum - See Nolan below
When was this first discussed?

Symboli Apostolici et Athanasii Enarratio (circa 350-400 AD)
Let us see now, whether the faithful Disciples, after they received, preserved. John replies to us on behalf of all, the one who, while reclining on friendly terms in the breast of our Lord, is able to understand the secrets of the whole doctrine; who alone asked the Lord what the other Apostles longed to know; who, after the Lord had been seized, entered the hall of the priest, as one who was not going to deny, who while receiving you [him?] of the mother as a beloved proxy for the Lord [John 19:26] was loved who hurrying on came to the tomb of the Lord before even Peter. ”There are three,” he says,”who bear witness in heaven, Father, Word and Spirit, and these three are one.”

Pseudo-Athanasian enarratio in symbolum apostolorum (CPL 1744a)
(Pseudo-Athanasius & Bianchini, 1744, p. 38-40. Translation by Rosalinda MacLahlahn via correspondence dated 18 September 2019)
not in RGA, in BCEME bibliography

Latin:
”Credo in Spiritu Sancto.”Quod post tantorum [PAGE 39] mysteriorum confessionem nunc in fidei
nostrae sacramento sanctum spiritum confitemur, non injuriosa imminutio Deitatis est, sed Catholicae
fidei cauta praescriptio; ne forte, si prius confessio Sancti Spiritus fuisset inserta, Personarum aliqua
consusio crederetur, quas sub unius Deitatis majestate discretas, humana salus est credidisse; quia in
Sacramento aeternae spei Pater, & Filius, & Spiritus Sanctus ita tres personae sunt, ne tres Dii sint; ita
Deus unas est, ne una persona sit. Hoc Christus Apostolis tradidit, hoc nobis Apostoli tradiderunt : haec
enim sunt Salvatoris ascensuri ad caelum poene ultima ad totius doctrinae conclusionem dicta”Ite,
baptizate gentes unguentes eas in nomine Patris, & Filii, & Spiritus Sancti”ut [PAGE 40] unius nominis
significatio unum Deum traderet; tres vero personas conunctio adjecta disiungeret. Videamus nunc, an
fildeles Discipuli accepta servarint. Respondaet nobis pro cunctis Joannes qui in perctore Domini nostri
familiariter recubans, totius doctrinae potuit arcana cognoscere; aui, quod reliqui Apostoli scire cupiant,
Dominum solus interrogat; qui comprehenso Domino atrium Sacerdotis non negaturus ingreditur; cujus
suscipienti te Matris Vicarius affectus a Dominio diligatur; qui ad monumentum Domini etiam Petrum
festinus antevenit.”Tres sunt, ”inquit,” qui testimonium perhibent in caelo, Pater, Verbum, & Spiritus,
& hi tres unum sunt.”Nonne post haec nobis jujusmodi fidem & mors est perdere, & sallus est
custodisse. Subjungitur denique”in Sanctam Matrem Ecclesiam,”ut illa una Ecclesia sancta apud nos
habeatur, & Mater, quam in Apostolis Domini doctrina constituit. Amen. Explicit.
(Pseudo-Athanasius & Bianchini, 1744, p. 38-40)

Steven Avery · Sep 23, 2021

Nolan
https://books.google.com/books?id=FF4UAAAAQAAJ&pg=PA292

Steven Avery · Sep 23, 2021

HIT:
● "I believe in the Holy Spirit.”That after the confession of so many mysteries now in the sacrament of our faith we
confess the Holy Spirit, is not a damaging weakening of the deity, but a careful introduction to catholic faith; in
case by chance, if the Spirit were to have been inserted earlier in the holy confession, some disorder of the
persons were believed, in whom, once they have been separated under the splendour of one deity, it is human
salvation to have believed. Since in the sacrament of everlasting hope Father and Son and Holy Spirit are in this
way three persons, so that they are not three gods; God is one person in this way, so that one person is not. This
Christ handed down to the Apostles, this the Apostles handed down to us: For these things are of the saviour who
is going to go up to heaven when almost the final thing has been spoken towards the conclusion of the whole
doctrine”Go, baptize these anointed peoples in the name of the Father and the Son and the Holy Spirit”so that the
indication of one name handed down one God; in fact a union after it had been added separated three persons.
Let us see now, whether the faithful Disciples, after they received, preserved. John replies to us on behalf of all,
the one who, while reclining on friendly terms in the breast of our Lord, is able to understand the secrets of the
whole doctrine; who alone asked the Lord what the other Apostles longed to know; who, after the Lord had been
seized, entered the hall of the priest, as one who was not going to deny, who while receiving you [him?] of the
mother[1] as a beloved proxy for the Lord [Jn 19:26] was loved who hurrying on came to the tomb of the Lord
before even Peter. ”There are three,”he says,”who bear witness in heaven, Father, Word and Spirit, and
these three are one.” Surely after this, for us it is both death to lose faith of such a kind and salvation to have
protected it. Then is added”in the holy mother church", in order that that one church is regarded as holy among
us, and mother, which the Lord's doctrine established among the Apostles. Amen.

(Pseudo-Athanasius & Bianchini, 1744, p. 38-40. Translation by Rosalinda MacLahlahn via correspondence dated 18 September 2019)

[NOTE: Translator’s Note: 1. As Bianchini's note points out, there is something amiss in the Latin here - second
person ”te”makes little sense, participle in wrong form, etc. - though the general gist referring to John 19:26 is
there.]
○

Steven Avery · Sep 23, 2021

The textual transmission of the pseudo-Athanasian enarratio in symbolum apostolorum CPL 1744a. The pseudo-Athanasian enarratio in symbolum apostolorum CPL 1744a was discovered in a sixth or seventh century manuscript by Josephus Blanchinus, the Veronensis LIX (57). Thus far, no further manuscripts of the text have been found. Blanchinus edited the enarratio in 1732 with an introduction, critical notes, and commentary. Blanchinus' text has been reprinted without any changes in the Supplement Series to Migne's Patrologia Latina by Hamman. A new edition of the text seems to be desirable for several reasons. The most important of these is that Blanchinus edition is rather hard to obtain nowadays. The reprint in Migne is faithful enough, but does not indicate where it departs from the manuscript because Blanchinus' notes have not been included. To make matters worse, Blanchinus made quite a number of emendations, but only printed those in the text that were so obvious as to exclude all possible doubt, though one or two instances remain open to discussion. His more brilliant corrections, together with his more modest proposals, only received a place in the critical notes (sometimes the clearly corrupt manuscript reading being printed in the text). The text that is offered below is based upon a fresh investigation of the manuscript. Many of Blanchinus' emendations have been adopted, in which case they are marked as such in the critical apparatus. In a few places, our text departs from Blanchinus', practically always on the basis of conjecture. Until new witnesses to the text of the enarratio emerge, this seems to be both the least and the most one can do.
(Westra, The Apostles' Creed, 2002, p. 459)

Giuseppe Bianchini (1704 in Verona – 1764 in Rome) was an Italian Oratorian, biblical, historical, and liturgical scholar.
Clement XII and Benedict XIV, who highly appreciated his learning, entrusted him with several scientific labors. Bianchini
had contemplated a large work on the texts of the Bible, Vindiciae Canonicarum Scripturarum Vulgatae latinae editionis,
which was to comprise several volumes, but only the first, in which, among other things, are to be found fragments of the Hexapla (Codex Chisianus), was published (Rome, 1740). Much more important is his Evangeliarium quadruplex latinae versionis antiquae, etc., 2 vols. (Rome, 1749). Among his historical works may be mentioned the fourth volume which Bianchini added to the publication of his uncle, Francesco Bianchini, Anastasii bibliotheca rio Vitae Rom. Pontiff. (Rome, 1735); he also published the Demonstratio historiae ecclesiasticae quadripartitae (Rome, 1752–54). The chief liturgical work of Bianchini is Liturgia antiqua hispanica, gothica, isidoriana, mozarabica, toletana mixta (Rome, 1746). He also undertook the edition of the works of B. Thomasius (Tomasi), but only one volume was issued (Rome, 1741).[1]
(Giuseppe Bianchini. Wikipedia. <en.wikipedia.org/wiki/Giuseppe_Bianchini>.).

In one of the most recent studies of the Apostles' Creed and a close and careful study of variant manuscripts, Westra
argues in support of the seventeenth-century theory of Usher and Vossius, ”the earliest extant formulation of the Apostles' Creed should be connected with fourth century Rome",
Liuwe H. Westra,”The Apostles' Creed: Origin, History, and Some Early Commentaries”
(Turnhout, 2002), 403.
The Apostles’ Creed: Origin, History, and Some Early Commentaries
(Wandel, 2015, p. 72, ft. 4)
Reading Catechisms, Teaching Religion
By Lee Palmer Wandel
https://books.google.com/books?id=8qy8CgAAQBAJ&pg=PA72

[Gamber] Probably also from Verona comes an”Enarratio in Symbolum Apostolorum”which is (somewhat defective)
handed down only in Codex Veronensis LIX (57) from the 6th / 7th century under the name of Athanasius. [G. Bianchini, Enarratio pseudo-Athanasiana in Symbolum (Veronae 1732); Dekkers, Clavis No. 1744a p. 387; PL Suppl. I, 785-790; Lowe IV No. 509.] [PAGE 85] The symbol has an otherwise unknown version. [See F. Kattenbusch, Das apostol. Symbol I (Leipzig 1894); Hahn (1877) § 41.] The mentioned Symbolum catechesis (on the occasion of the”Traditio symboli") probably dates back to the 4th century. The African Vigilius of Thapsus (2nd half of the 5th century) is unlikely to be the author, as was occasionally assumed earlier. [The article”In sanctam matrem ecclesiam”may refer to Verona, where the ”mater” to ”ecclesia” often degenerates, but then as the name of the cathedral. The article ”descendit ad inferna", testified to by Rufin's commentary for Aquileia, points to its proximity to this metropolis. In addition, since the only manuscript tradition comes from Verona, much speaks for the assumption that Verona is the home of the Symbolum and thus the author of the Enarratio.]
(Gamber, Codices liturgici latini antiquiores: secunda editio aucta, 1968, p. 84-85)