Question 76: What is the Athanasian Creed?

Answer:

The Athanasian Creed is a historic confession of the Christian faith that clearly defines the doctrine of the Trinity and the nature of Christ. It affirms that there is one God in three Persons—Father, Son, and Holy Spirit—and that Jesus Christ is both fully God and fully man. This Creed defends the essentials of the Gospel and is valued for its clarity and precision in expressing the Catholic faith. (Matthew 28:19, John 1:14, 1 Corinthians 8:6, Colossians 2:9, 1 John 5:7)

Full Scripture References

“Go therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.” — Matthew 28:19 (BSB)

“And the Word became flesh and dwelled among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.” — John 1:14 (BSB)

“Yet for us there is but one God, the Father, from whom all things came and for whom we exist. And there is but one Lord, Jesus Christ, through whom all things came and through whom we exist.” — 1 Corinthians 8:6 (BSB)

“For in Christ all the fullness of Deity dwells in bodily form.” — Colossians 2:9 (BSB)

“For there are three who testify in heaven: the Father, the Word, and the Holy Spirit—and these three are one.” — 1 John 5:7 (Textus Receptus tradition)

Expanded Explanation of Catechism Question

The Athanasian Creed, also called the Quicunque Vult (“Whoever wishes”), is a comprehensive and careful statement of Christian orthodoxy. Though not written by Athanasius himself, it reflects his uncompromising Trinitarian theology and Christology. Likely composed in the 5th or 6th century in the West, it aims to preserve the faith of the undivided Church in response to persistent heresies, especially Arianism and Nestorianism.

The Creed is structured in two major parts: the first teaches the doctrine of the Trinity—that the Father is God, the Son is God, and the Holy Spirit is God, yet there are not three Gods but one. The second part explains the Incarnation—that Jesus Christ is fully God and fully man, two natures united in one person without confusion or division. It concludes by warning that salvation depends upon holding the catholic (universal) faith as described.

Article VIII of the Thirty-Nine Articles of Religion affirms the Athanasian Creed alongside the Apostles’ and Nicene Creeds as to be “thoroughly received and believed,” because they are “provable by most certain warrants of Holy Scripture.” Though not as commonly used in modern Anglican worship, the Athanasian Creed is still appointed for certain feast days in the Book of Common Prayer and remains a standard of sound doctrine in the Church.

Bishop J.C. Ryle defended its strong language:

“The Athanasian Creed is not harsh or uncharitable when it insists on the necessity of right belief. The truth is not intolerant—but error is deadly.”

Contemporary voices continue to affirm its value. Rev. Dr. Gavin Ashenden, former Chaplain to the Queen and a leading orthodox Anglican, has written:

“The Athanasian Creed is a solemn, bold declaration of truth in an age allergic to clarity. It is an antidote to both relativism and confusion.”

And Dr. Stephen Noll, theologian and architect of the ACNA Catechism, states:

“The Athanasian Creed sets forth not just propositions, but the heart of the Gospel. Without the true God and the true Christ, there is no salvation.”

Though its warnings about damnation may seem stark to modern ears, the Creed’s urgency is a call to take truth seriously. It reflects the early Church’s conviction that sound doctrine is not optional—it is essential to knowing the true God and receiving the life He offers in Christ.

Early Church Fathers on Catechism Question

St. Athanasius of Alexandria (c. 296–373 AD), though not the author, fought relentlessly for the truths it proclaims: “Whosoever will be saved must above all things hold the Catholic faith… That we worship one God in Trinity, and Trinity in Unity.” — paraphrased from Athanasian Creed

Athanasius upheld the inseparability of right belief and salvation. St. Augustine of Hippo (354–430 AD) wrote extensively on the Trinity: “We are speaking of God: is it any wonder if you do not comprehend? If you could comprehend, it would not be God.” — Sermon 117

Augustine acknowledged the mystery yet necessity of Trinitarian doctrine. St. Vincent of Lérins (d. c. 445 AD) emphasized doctrinal clarity: “All possible care must be taken, that we hold that faith which has been believed everywhere, always, by all.” — Commonitorium, 2

His rule affirms the Creed’s claim to teach nothing novel, but only what is universally received. St. Leo the Great (c. 400–461 AD) taught: “He is not ashamed of our nature, for He made it. He took it on Himself, that He might save it.” — Sermon 21

Leo’s Christology echoes the Creed’s affirmation of Christ’s two natures united in one person.