English Translations

Hebrew / Aramaic, Greek, Latin

"Creation & Science, et al." resources provide parents, teachers and anyone interested with the tools needed to make an informed and careful investigation of what emperical science does and does not teach us about the origin of life and of observable things. These tools can also be used to equip readers to make an informed examination and critique of both secular science (Darwinism and neo- Darwinism) and creation science (Creationism), their strengths and weaknesses, et al.
The following resource links have been labelled as either 'intelligent design', 'creation science' or 'undetermined' while links to secular science are available under Darwinism and Neo- Darwinism, in the Other Side of the Fence section (below). Of these three methods (intelligent design, creation science and Darwinism / neo- Darwinism), intelligent design is likely the most reliable and effective method of examining what empirical scientific evidence does and does not teach us about origins, mainly because the evidence is critiqued with an open mind (i.e., open to the possibility of intelligent design) to determine if it best demonstrates characteristics associated with the theory of [macro-] evolution or intelligent design. Many authors offer strengths and weaknesses of each conclusion in light of the evidence, some add to what extent potential overlap exists between these two conclusions, etc. Overall, supporters of intelligent design conclude that the available scientific evidence best demonstrate characteristics associated with intelligent design rather than macro- evolution.
Creation science begins with the belief in an intelligent Designer (i.e., God) while Darwinism / neo- Darwinism generally begins with the belief in either no intercessor (deism) or no intelligent designer (atheism). Although these beliefs in themselves are not necessarily problematic, the potential for error arises when (in contrast to intelligent design) these beliefs are used as a filter for some or all scientific evidence: Thus, for the Creationist, pseudo- science results when scientific evidence is viewed and made to fit in accord with Holy Scriptures; likewise, for the Darwinist and neo- Darwinist, pseudo- science results when scientific evidence is viewed and made to fit in accord with Darwinian macro- evolution. In both scenarios, a closed- minded bias (presupposition) prevents them from making the best possible (and most plausible) 'unbiased' conclusion based on available empirical scientific evidence and an open mind. Instead, they will always conclude with their initial presupposition (biased belief).

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Access Research Network (ARN) - Intelligent Design. "A non-profit organization dedicated to providing accessible information on science, technology and society. We focus on such controversial topics as genetic engineering, euthanasia, computer technology, environmental issues, creation / evolution, fetal tissue research, AIDS, and so on. Through our publications and product offers, we give you the information you need to orient yourself in today's scientific and technological world and make informed decisions"

Design Inference Website - © William A. Dembski. Intelligent Design. The writings of William A. Dembski

Intelligent Design Undergraduate Research Center - Intelligent Design. A "student organization dedicated to: 1) investigating intelligent design as a viable scientific theory; 2) promoting education and critical thinking about neo- Darwinism; 3) supporting efforts of those trying to revise school standards to include discussion of the controversy surrounding evolutionary theory; 4) providing a forum for high school and college students to present, debate, and discuss their ideas about intelligent design and neo- Darwinism; 5) clarifying the debate concerning neo- Darwinism, intelligent design, and creationism; 6) encouraging creative exploration of the aesthetic dimensions of design"

The International Society for Complexity, Information, and Design (ISCID) - Intelligent Design. A "cross- disciplinary professional society that investigates complex systems apart from external programmatic constraints like materialism, naturalism, or reductionism. The society provides a forum for formulating, testing, and disseminating research on complex systems through critique, peer review, and publication. Its aim is to pursue the theoretical development, empirical application, and philosophical implications of information- and design- theoretic concepts for complex systems"

Intelligent Design the Future - Intelligent Design.  "Exploring issues central to the case for intelligent design, from the Big Bang to the bacterial flagellum and beyond"

Intelligent Design and Evolution Awareness Center (IDEA) - Intelligent Design. A "non- profit organization dedicated to promoting intelligent design theory and fostering good- spirited discussion and a better understanding over intelligent design theory and the creation- evolution issue among students, educators, churches, and anyone else interested"

Institute of Creation Research (ICR) - Creation Science. "We believe God has raised up ICR to spearhead Biblical Christianity's defense against the godless and compromising dogma of evolutionary humanism. Only by showing the scientific bankruptcy of evolution, while exalting Christ and the Bible, will Christians be successful in 'the pulling down of strongholds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ' (II Corinthians 10:4,5)"

Answers in Genesis (AiG) - Creation Science. "An apologetics (i.e., Christianity- defending) ministry, dedicated to enabling Christians to defend their faith, and to proclaim the gospel of Jesus Christ effectively. We focus particularly on providing answers to questions surrounding the book of Genesis, as it is the most- attacked book of the Bible. We also desire to train others to develop a biblical worldview, and seek to expose the bankruptcy of evolutionary ideas, and its bedfellow, a 'millions of years old' earth (and even older universe)"

Intelligent Design Network - Undetermined. "A nonprofit organization that seeks institutional objectivity in origins science. Objectivity results from the use of the scientific method without philosophic or religious assumptions in seeking answers to the question: Where do we come from? We believe objectivity in the institutions of science, government and the media will lead not only to good origins science, but also to constitutional neutrality in this subjective, historical science that unavoidably impacts religion. We promote the scientific evidence of intelligent design because proper consideration of that evidence is necessary to achieve not only scientific objectivity but also constitutional neutrality"

Other Articles by Jonathan Wells - Undetermined. A collection of articles for various publications by Jonathan Wells. Available from Icons of Evolution

Center for Science and Culture - Undetermined. "A Discovery Institute program which: *supports research by scientists and other scholars challenging various aspects of neo- Darwinian theory; *supports research by scientists and other scholars developing the scientific theory known as intelligent design; *supports research by scientists and scholars in the social sciences and humanities exploring the impact of scientific materialism on culture; *encourages schools to improve science education by teaching students more fully about the theory of evolution, including the theory's scientific weaknesses as well is its strengths"

Origins - Undetermined. "Features scholarly and popular resources concerning intelligent design and philosophical theism"

CreationDigest.com - Undetermined. "This site articulates the worldview that life exists as a result of 'intelligent design' put in place by the miraculous power of an all- powerful, all- loving, all- wise God--- the Designer and Creator of life and the author of all true science"

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I Don't Have Enough Faith to be an Atheist - © 2004 Norman L. Geisler and Frank Turek (Wheaton, Ill.: Crossway Books). The first seven chapters of this book address matters relevant to this section and are presented in a manner that reflects intelligent design (as explained above). It contains updated information and explanations that are very well organised, reasoned, terse and are written in a manner that is easy to follow. Chapter eight and the remaining chapters lead the reader into Christian Apologetics based on further considerations and evidences, both from within and without Holy Scriptures

Apologetics
addressing various schisms and cults

Dispensationalism

Panentheism
(belief God is in all)

Atheism
(belief God does not exist)

Darwinism and
Neo- Darwinism
(belief in macro- evolution)

Includes "unclassified" links to resources or collections that either do not fit into any of the other sections (when there's enough links for a certain genre, I will add a new section) or are currently undetermined because I have not yet examined the link(s) to any depth.

Πιστεύω εἰς θεὸν παντακράτορα.    Καὶ εἰς Χριστὸν Ἰησοῦν, τὸν υἱὸν αὐτοῦ τὸν μονογενῆ, τὸν κύριον ἡμῶν, τὸν γεννηθέντα ἐκ Πνεύματος ἁγίου καὶ Μαρίας τῆς παρθένου, τὸν ἐπὶ Ποντίου Πιλάτου σταυρωθέντα καὶ ταφέντα καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστάντα ἐκ τῶν νεκρῶν, ἀναβάντα εἰς τοὺς οὐρανοὺς καὶ καθήμενον ἐν δεξιᾷ τοῦ πατρὸς, ὃθεν εῤχεται κρίνειν ζῶντας καὶ νεκρούς.    Καὶ εἰς Ἅγιον Πνεῦμα ἁγίαν ἐκκλησίαν ἀφεσιν ἁμαρτιῶν σαρκὸς ἀνάστασιν ζωὴν αἰώνιον. Philip Schaff, "Formula Marcelli Ancryani: About A.D. 340," History of the Christian Church on CD-ROM (Oak Harbor, WA: Logos Research System Version  2.1c, 1997; print edition: 8 vols; third revision, 1910), 2:XII §141 (recommended Greek font: Gentium)

Credo in Deum Patrem omnipotentem.    Et in Christum Jesum, Filium ejus unicum, Dominum nostrum qui natus est de Spiritu Sancto et Maria Virgina cruicifixus est sub Pontio Pilato, et seultus; tertia die resurrexit a mortuis; ascendit in cœlus sedet ad dexteran Patris inde venturus judicare vivos et mortuos.    Et in Spiritum Sanctum; Sanctam Ecclesiam; remssionem peccatorum carnis resurrectionem. Philip Schaff, "Formula Roma: From the 3rd or 4th Century," History of the Christian Church on CD-ROM (Oak Harbor, WA: Logos Research System Version  2.1c, 1997; print edition: 8 vols; third revision, 1910), 2:XII §141

I believe in God, the Father Almighty, Creator of heaven and earth.    And in Jesus Christ, his only Son, our Lord: who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended to hell. On the third day he rose again from the dead. He ascended into the heavens. He is seated at the right hand of God, the Father Almighty. From there he will come to judge the living and the dead.    I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the flesh, and the life everlasting. Amen. Robert Kolb and Timothy J. Wengert, eds., The Book of Concord: The Confessions of the Evangelical Lutheran Church (translated by Charles Arand, Eric Gritsch, Robert Kolb, William Russell, James Schaaf, Jane Strohl, Timothy J. Wengert; Minneapolis, MN: Augsburg Fortress Press, 2000), 21-22

More information on the Apostles' Creed is available from the Christian Cyclopedia. Additional information, including the Old Roman, Gallican (6th century) and modern editions of the Apostles' Creed along with Scripture references are available on Believe: Religious Information Source

Πιστεύομεν εἰς ἕνα Θεὸν, πατέρ παντοκράτορα, ποιητήν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων.    Καὶ εἰς ἕνα κύριον Ἰησοῦν τὸν υἱὸν τοῦ Θεοῦ γεννηθέντα ἐκ τοῦ πατρὸς μονογενῆ‧ τοῦτ᾿ ἔστιν ἐκ οὐσίας τοῦ πατρὸς‧ Θεὸν ἐκ Θεοῦ καὶ φῶς ἐκ φωτὸς, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ‧ γεννηθέντα, οὐ ποιηθέντα, ὁμοούσιον τῷ πατρὶ‧ δι᾿ οὗ τὰ πάντα ἐγένετο τὰ ἐν τῷ οὐρανῷ καὶ τὰ ἐν τῇ γῇ‧ τὸν δι᾿ ἡμᾶς τοὺς ἀνθρωπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα καὶ σαρκωθέντα, καὶ ἐνανθρωπήσαντα‧ παθόντα καὶ ἀναστάντα τῇ τρὶτῇ ἡμέρᾳ, ἀνελθόντα εἰς τοὺς οὐρανοὺς, ἐρχόμενον κρίναι ζῶντας καὶ νεκροὺς.    Καὶ εἰς τὸ ἅγιον πνεῦμα. Τούς δε λέγοντας, ὅτι ἦν ποτε ὅτε οὐκ ἦν καὶ πρὶν γεννηθῆναι οὐκ ἦν, καὶ ὅτι ἐξ οὐκ ὄντων ἐγένετο‧ ἢ ἐξ ἑτέρας ὐποστάσεως ἢ οὐσίας φάσκοντας εἶναι, ἢ κτιστόν, ἢ τρεπτὸν ἢ ἀλλοιωτὸν τὸν υἱὸν τοῦ Θεοῦ, ἀναθεματίζει ἡ ἁγία καθολικὴ καὶ ἀποστολικὴ ἐκκλησία. Greek Creeds: Nicene, Chalcedonian (PDF) ©2004 Rodney J. Decker cf. Philip Schaff, "The Nicene and Constantinopolitan Creed," History of the Christian Church on CD-ROM (Oak Harbor, WA: Logos Research System Version  2.1c, 1997; print edition: 8 vols; third revision, 1910), 3:IX §129 (recommended Greek font: Gentium)

Credimus in unum deum patrem omnipotentem visibilium et invisibilium factorem. Et in unum dominum Iesum Christum filium dei, natum de patre, hoc est de substantia patris, deum de deo, lumen de lumine, deum verum de deo vero, natum non factum, unius substantiae cum patre, quod Graeci dicunt homousion, per quem omnia facta sunt sive quae in caelo sive in terra; qui propter nos homines et propter nostram salutem descendit, incarnatus est, homo factus est, passus est et resurrexit tertia die, ascendit in caelos venturus iudicare vivos et mortuos. Et in spiritum sanctum.    Eos autem qui dicunt: erat quando non erat, et: priusquam nasceretur non erat, et quia ex nullis extantibus factus est, quod Graeci exuconton dicunt, vel alia substantia, dicentes mutabilem et convertibilem filium dei, hos anathenatiat catholica et apostolica ecclesia.   Jaroslav Pelikan and Valerie Hotchkiss, eds., Early, Eastern, & Midieval (vol 1 of Creeds and Confessions of Faith in the Christian Tradition; New Haven: Yale University Press, 2003), 158

We believe in one God, the Father Almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, the only- begotten of his Father, of the substance of the Father, God of God, Light of Light, very God of very God, begotten (γεννηθέντα), not made, being of one substance (ὁμοούσιον, consubstantialem) with the Father. By whom all things were made, both which be in heaven and in earth. Who for us men and for our salvation came down [from heaven] and was incarnate and was made man. He suffered and the third day he rose again, and ascended into heaven. And he shall come again to judge both the quick and the dead.    And [we believe] in the Holy Ghost. And whosoever shall say that there was a time when the Son of God was not (ἦν ποτε ὅτε οὐκ ἦν), or that before he was begotten he was not, or that he was made of things that were not, or that he is of a different substance or essence [from the Father] or that he is a creature, or subject to change or conversion--- all that so say, the Catholic and Apostolic Church anathematizes them.   Philip Schaff, NPNF2, XIV:3

More information on the Nicene Creed is available from the Christian Cyclopedia. For additional historical background information on this creed, see Philip Schaff, NPNF2, XIV:1-56 (available on Christian Classics Ethereal Library). To examine several key words that were used in the Greek and their meaning, see Rodney J. Decker, Greek Creeds: Nicene, Chalcedonian (PDF only)

Πιστεύομεν εἰς ἕνα Θεὸν, πατέρα παντοκράτορα, ποιητήν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων.    Καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστὸν τὸν υἱὸν τοῦ Θεοῦ τὸν μονογενῆ‧ τὸν ἐκ τοῦ πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων‧ φῶς ἐκ φωτὸς, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα, οὐ ποιηθέντα, ὁμοούσιον τῷ πατρὶ‧ δι᾿ οὗ τὰ πάντα ἐγένετο‧ τὸν δι᾿ ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν, καὶ σαρκωθέντα ἐκ πνεύματος ἁγίου καὶ Μαρίας τῆς παρθένου, καὶ ἐνανθρωπήσαντα‧ σταυρωθέντα τε ὑπέρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα, καὶ ταφέντα, καὶ ἀναστάντα τῇ τρὶτῇ ἡμέρᾳ κατὰ τὰς γραφὰς, καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς, καὶ καθεζόμενον ἐκ δεξιῶν τοῦ πατρὸς, καὶ πάλιν ἐρχόμενον μετὰ δόξης κρίναι ζῶντας καὶ νεκροὺς‧ οὗ τῆς βασιλείας οὐκ ἔσται τέλος.       Καὶ εἰς τὸ πνεῦμα τὸ ἅγιον, τὸ κύριον, τὸ ζωοποιὸν, τὸ ἐκ τοῦ πατρὸς ἐκπορευόμενον, τὸ σὺν πατρὶ καὶ υἱῷ προσκυνούμενον καὶ συνδοξαζόμνον, τὸ λαλῆσαν διὰ τῶν προφητῶν. Εἰς μίαν ἁγίαν καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν‧ ὁμολογοῦμεν ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν‧ προσδοκῶμεν ἀνάστασιν νεκρῶν καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. Ἀμήν.   Greek Creeds: Nicene, Chalcedonian (PDF) ©2004 Rodney J. Decker cf. Philip Schaff, "The Nicene and Constantinopolitan Creed," History of the Christian Church on CD-ROM (Oak Harbor, WA: Logos Research System Version  2.1c, 1997; print edition: 8 vols; third revision, 1910), 3:IX §129 (recommended Greek font: Gentium)

Credimus in unum deum patrem omnipotentem, factorem caeli et terrae, visibilium omnium et invisibilium; et in unum dominum Iesum Christum filium dei unigenitum, ex patre natum ante omnia saecula, deum ex deo, lumen ex lumine, deum verum ex deo vero, natum non factum, omousion patri, hoc est eiusdem cum patre substantiae, per quem omnia facta sunt, qui propter nos homines et nostram salutem descendit et incarnatus est de spiritu sancto et Maria virgine humanatus est et crucifixus pro nobis est sub Pontio Pilato et sepultus et tertia die resurrexit et ascendit in caelis et sedit ad dexeram patris et iterum venturus cum gloria iudicare vivos et mortuos, cuius regni non erit finis; et in spiritum sanctu, dominum et vivificatorem, ex patre procedentem, cum patre et filio coadorandum et conglorificandum, qui locutus est per prophetas; in unam catholicam et apostolicam ecclesiam; confitemur unum baptisma in remissionem peccatorum et expectamus resurrectionem mortuorum et vitam futuri saeculi. amen.   Jaroslav Pelikan and Valerie Hotchkiss, eds., Early, Eastern, & Midieval (vol 1 of Creeds and Confessions of Faith in the Christian Tradition; New Haven: Yale University Press, 2003), 162

We believe in one God, the Father Almighty, maker of heaven and earth and of all things visible and invisible. And in one Lord Jesus Christ, the only begotten Son of God, begotten of his Father before all worlds, Light of Light, very God of very God, begotten not made, being of one substance with the Father, by whom all things were made. Who for us men and for our salvation came down from heaven and was incarnate by the Holy Ghost and the Virgin Mary, and was made man, and was crucified also for us under Pontius Pilate. He suffered and was buried, and the third day he rose again according to the Scriptures, and ascended into heaven, and sitteth at the Right Hand of the Father. And he shall come again with glory to judge both the quick and the dead. Whose kingdom shall have no end.    And [we believe] in the Holy Ghost, the Lord and Giver- of- Life, who proceedeth from the Father, who with the Father and the Son together is worshipped and glorified, who spake by the prophets. And [we believe] in one, holy, catholic and Apostolic Church. We acknowledge one Baptism for the remission of sins, [and] we look for the resurrection of the dead and the life of the world to come. Amen.   Philip Schaff, NPNF2, XIV:163

The additional filioque clause (i.e., "And [we believe] in the Holy Ghost . . . who proceedeth from the Father and the Son,") was likely influenced by Augustine's trinitarian theology and had its roots in Spain, against the Arians. It did not become widespread in the Western Church until about the beginning of the ninth century, under the reign of Charlemagne. Even so, the filioque clause was not recognised by the Pope of Rome until about the eleventh century, embraced in the Second Council of Lyons (1274) and led to the Great Schism between Eastern and Western Churches (which lasted until the late 20th century, although the filioque is still not recognised by the Eastern Church even to this day).    More information on the Nicene Creed is available from the Christian Cyclopedia. For additional historical background information on this creed, see Philip Schaff, NPNF2, XIV:161-190 (available on Christian Classics Ethereal Library). To examine several key words that were used in the Greek and their meaning, see Rodney J. Decker, Greek Creeds: Nicene, Chalcedonian (PDF only). A traditional and modern English translation with additional information is available on Believe: Religious Information Source.

Ἑπόμενοι τοίνυν τοῖς ἁγίοις πατράσιν ἕνα καὶ τὸν αὐτὸν ὁμολογεῖν υἱὸν τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν συμφώνως ἅπαντες ἐκδιδάσκομεν, τέλειον τὸν αὑτὸν ἐν θεότητι καὶ τέλειον τὸν αὑτὸν ἐν ἀνθρωπότητι, θεὸν ἀληθῶς καὶ ἄνθρωπον ἀληθῶς τὸν αὐτὸν, ἐκ ψυχῆς λογικῆς καὶ σώματος, ὁμοούσιον τῷ πατρὶ κατὰ τὴν θεότητα, καὶ ὁμοούσιον τὸν αὐτὸν ἡμῖν κατὰ τὴν ἀνθρωπότητα, κατὰ πάντα ὅμοιον ἡμῖν χωρὶς ἁμαρτίας‧ πρὸ αἰώνων μὲν ἐκ τοῦ πατρὸς γεννηθέντα κατὰ τὴν θεότητα, ἐπ᾿ ἐσχάτων δὲ τῶν ἡμερῶν τὸν αὐτὸν δι᾿ ἡμᾶς καὶ διὰ τὴν ἡμετέραν σωτηρίαν ἐκ Μαρίας τῆς παρθένου τῆς θεοτόκου κατὰ τὴν ἀνθρωπότητα, ἕνα καὶ τὸν αὐτὸν Χριστόν, υἱόν, κύριον, μονογενή, [ἐκ δύο φύσεων or ἐν δύο φύσεσιν], ἀσυγχύτως, ἀτρέπτως, ἀδιαιρέτως, ἀχωρίστως, γνωριζόμενον‧ οὐδαμοῦ τῆς τῶν φύσεων διαφορᾶς ἀνῃρημένης διὰ τὴν ἕνωσιν, σωζομένης δὲ μᾶλλον τῆς ἰδιότητος ἑκατέρας φύσεως καὶ εἰς ἓν πρόσωπον καὶ μίαν ὑπόστασιν συντρεχούσης, οὐχ εἰς δύο πρόσωπα μεριζόμενον ἢ διαιρούμενον, ἀλλ᾿ ἕνα καὶ τὸν αὐτὸν υἱὸν καὶ μονογενῆ, θεὸν λόγον, κύριον Ἰησοῦν Χριστόν‧ καθάπερ ἄνωθεν οἱ προφῆται περὶ αὐτοῦ καὶ αὐτὸς ἡμᾶς ὁ κύριος Ἰησοῦς Χριστὸς ἐξεπαίδευσε καὶ τὸ τῶν πατέρων ἡμῖν παραδέδωκε σύμβολον. Greek Creeds: Nicene, Chalcedonian (PDF) ©2004 Rodney J. Decker (recommended Greek font: Gentium)

Sequentes igitur sanctos patres unum eundemque confiteri Filium dominum nostrum Iesum Christum consonanter omnes docemus eundem perfectum in deitate, eundem perfectum in humanitate, Deum vere et hominem vere eundem ex anima rationali et corpore, consubstantialem Patri secundum deitatem et consubstantialem nobis eundem secundum humanitatem, per omnia nobis similem absque peccato, ante saecula quidem de Patre genitum secundum deitatem, in novissimis autem diebus eundem propter nos et propter salutem nostram ex Maria virgine Dei genetrice secundum humanitatem, unum eundemque Christum Filium dominum unigenitum, in duabus naturis inconfuse, immutabiliter, indivise, inseparabiliter agnoscendum, nusquam sublata differentia naturarum propter unitionem magisque salva proprietate utriusque naturae et in unam personam atque subsistentiam concurrente, non in duas personas partitum sive divisum, sed unum et eundem Filium unigenitum Deum Verbum dominum Iesum Christum, sicut ante prophetae de eo et ipse nos Iesus Christus erudivit et patrum nobis symbolum tradidit.   Jaroslav Pelikan and Valerie Hotchkiss, eds., Early, Eastern, & Midieval (vol 1 of Creeds and Confessions of Faith in the Christian Tradition; New Haven: Yale University Press, 2003), 180

Following the holy Fathers we teach with one voice that the Son [of God] and our Lord Jesus Christ is to be confessed as one and the same [Person], that he is perfect in Godhead and perfect in manhood, very God and very man, of a reasonable soul and [human] body consisting, consubstantial with the Father as touching his Godhead, and consubstantial with us as touching his manhood; made in all things like unto us, sin only excepted; begotten of his Father before the worlds according to his Godhead; but in these last days for us men and for our salvation born [into the world] of the Virgin Mary, the Mother of God according to his manhood. This one and the same Jesus Christ, the only- begotten Son [of God] must be confessed to be in two natures, unconfusedly, immutably, indivisibly, inseparably [united], and that without the distinction of natures being taken away by such union, but rather the peculiar property of each nature being preserved and being united in one Person and subsistence, not separated or divided into two persons, but one and the same Son and only- begotten, God the Word, our Lord Jesus Christ, as the Prophets of old time have spoken concerning him, and as the Lord Jesus Christ hath taught us, and as the Creed of the Fathers hath delivered to us.   Philip Schaff, NPNF2, XIV:264-265 (left columns)

See Philip Schaff, NPNF2, XIV:243-295. Available on Christian Classics Ethereal Library. To examine several key words that were used in this Greek and their meaning, see Rodney J. Decker, Greek Creeds: Nicene, Chalcedonian (PDF only)

[1] Quicunque vult salvus esse, ante omnia opus est, ut teneat catholicam fidem: [2] Quam nisi quisque integram inviolatamque servaverit, absque dubio in aeternam peribit.    [3] Fides autem catholica haec est: ut unum Deum in Trinitate, et Trinitatem in unitate veneremur. [4] Neque confundentes personas, neque substantiam seperantes.    [5] Alia est enim persona Patris alia Filii, alia Spiritus Sancti: [6] Sed Patris, et Fili, et Spiritus Sancti una est divinitas, aequalis gloria, coeterna maiestas.    [7] Qualis Pater, talis Filius, talis [et] Spiritus Sanctus. [8] Increatus Pater, increatus Filius, increatus [et] Spiritus Sanctus. [9] Immensus Pater, immensus Filius, immensus [et] Spiritus Sanctus. [10] Aeternus Pater, aeternus Filius, aeternus [et] Spiritus Sanctus. [11] Et tamen non tres aeterni, sed unus aeternus. [12] Sicut non tres increati, nec tres immensi, sed unus increatus, et unus immensus. [13] Similiter omnipotens Pater, omnipotens Filius, omnipotens [et] Spiritus Sanctus. [14] Et tamen non tres omnipotentes, sed unus omnipotens.    [15] Ita Deus Pater, Deus Filius, Deus [et] Spiritus Sanctus. [16] Et tamen non tres dii, sed unus est Deus. [17] Ita Dominus Pater, Dominus Filius, Dominus [et] Spiritus Sanctus. [18] Et tamen non tres Domini, sed unus [est] Dominus. [19] Quia, sicut singillatim unamquamque personam Deum ac Dominum confiteri christiana veritate compelimur: [20] Ita tres Deos aut [tres] Dominos dicere catholica religione prohibemur.    [21] Pater a nullo est factus: nec creatus, nec genitus. [22] Filius a Patre solo est: non factus, nec creatus, sed genitus. [23] Spiritus Sanctus a Patre et Filio: non factus, nec creatus, nec genitus, sed procedens. [24] Unus ergo Pater, non tres Patres: unus Filius, non tres Filii: unus Spiritus Sanctus, non tres Spiritus Sancti. [25] Et in hac Trinitate nihil prius aut posterius, nihil maius aut minus: [26] Sed totae tres personae coaeternae sibi sunt et coaequales. [27] Ita, ut per omnia, sicut iam supra dictum est, et unitas in Trinitate, et Trinitas in unitate veneranda sit. [28] Qui vult ergo salvus esse, ita de Trinitate sentiat.    [29] Sed necessarium est ad aeternam salutem, ut incarnationem quoque Domini nostri Iesu Christi fideliter credat. [30] Est ergo fides recta ut credamus et confiteamur, quia Dominus noster Iesus Christus, Dei Filius, Deus [pariter] et homo est. [31] Deus [est] ex substantia Patris ante saecula genitus: et homo est ex substantia matris in saeculo natus. [32] Perfectus Deus, perfectus homo: ex anima rationali et humana carne subsistens. [33] Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem.    [34] Qui licet Deus sit et homo, non duo tamen, sed unus est Christus. [35] Unus autem non conversione divinitatis in carnem, sed assumptione humanitatis in Deum. [36] Unus omnino, non confusione substantiae, sed unitate personae. [37] Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus.    [38] Qui passus est pro salute nostra: descendit ad inferos: tertia die resurrexit a mortuis. [39] Ascendit ad [in] caelos, sedet ad dexteram [Dei] Patris [omnipotentis]. [40] Inde venturus [est] judicare vivos et mortuos. [41] Ad cujus adventum omnes homines resurgere habent cum corporibus suis; [42] Et reddituri sunt de factis propriis rationem. [43] Et qui bona egerunt, ibunt in vitam aeternam: qui vero mala, in ignem aeternum.    [44] Haec est fides catholica, quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit.   cf. Philip Schaff, "The Athanasian Creed," History of the Christian Church on CD-ROM (Oak Harbor, WA: Logos Research System Version  2.1c, 1997; print edition: 8 vols; third revision, 1910), 3:IX §132

Whoever wants to be saved must, above all, hold the catholic faith. Whoever does not keep it whole and inviolate will doubtless perish eternally.    This, however, is the catholic faith: that we worship one God in trinity and the Trinity in unity, neither confusing the persons nor dividing the substance.    For the person of the Father is one, that of the Son another, and that of the Holy Spirit still another, but the deity of the Father, the Son, and the Holy Spirit is one--- equal in glory, coequal in majesty.    What the Father is, such is the Son, and such is the Holy Spirit. The Father is uncreated; the Son is uncreated; the Holy Spirit is uncreated. The Father is unlimited; the Son is unlimited; the Holy Spirit is unlimited. The Father is eternal; the Son is eternal; the Holy Spirit is eternal--- and yet there are not three eternal beings but one who is eternal, just as there are not three uncreated or unlimited beings, but one who is uncreated and unlimited. In the same way, the Father is almighty; the Son is almighty; the Holy Spirit is almighty--- and yet there are not three almighty beings but one who is almighty.    Thus, the Father is God; the Son is God; the Holy Spirit is God--- and yet there are not three gods but one God. Thus, the Father is Lord; the Son is Lord; the Holy Spirit is Lord--- and yet there are not three lords, but one Lord. For just as we are compelled by the Christian truth to confess that each distinct person is God and Lord, so we are forbidden by the catholic religion to say there are three gods or three lords.    The Father was neither made nor created nor begotten by anyone. The Son is from the Father alone, not made or created but begotten. The Holy Spirit is from the Father and the Son, not made or created or begotten but proceeding. Therefore there is one Father, not three fathers; one Son, not three sons; one Holy Spirit, not three holy spirits. And in this Trinity none is before or after, greater or less than another, but all three persons are in themselves coeternal and coequal, so that (as has been stated above) in all things the Trinity in unity and the Unity in trinity must be worshiped. Therefore, who wants to be saved should think thus about the Trinity.    But it is necessary for eternal salvation that one also faithfully believe the incarnation of our Lord Jesus Christ. Therefore it is the true faith that we believe and confess that our Lord Jesus Christ, the Son of God, is at once God and a human being. He is God, begotten from the substance of the Father before all ages, and a human being, born from the substance of his mother in this age. He is perfect God and a perfect human being, composed of a rational soul and human flesh. He is equal to the Father with respect to his divinity, less than the Father with respect to his humanity.    Although he is God and a human being, nevertheless he is not two but one Christ. However, he is one not by the changing of the divinity in the flesh but by the taking up of the humanity in God. Indeed, he is one not by a confusion of substance but by a unity of person. For, as the rational soul and the flesh are one human being, so God and the human being are one Christ.    He suffered for our salvation, descended into hell, rose from the dead, ascended into the heavens, is seated at the right hand of the Father, from where he will come to judge the living and the dead. At his coming all human beings will rise with their bodies and will give an account of their own deeds. Those who have done good things will enter into eternal life, and those who have done evil things into eternal fire.    This is the catholic faith; a person cannot be saved without believing this firmly and faithfully.   Robert Kolb and Timothy J. Wengert, eds., The Book of Concord: The Confessions of the Evangelical Lutheran Church (translated by Charles Arand, Eric Gritsch, Robert Kolb, William Russell, James Schaaf, Jane Strohl, Timothy J. Wengert; Minneapolis, MN: Augsburg Fortress Press, 2000), 24-25

More information on the Athanasian Creed is available from the Christian Cyclopedia. For additional historical background information on this creed, see Philip Schaff, History of the Christian Church 3:IX §131-132 (available on Christian Classics Ethereal Library). The Latin and English versions with some additional information are available on Believe: Religious Information Source

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