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Edited from a variety of translations (mentioned in the preface) by H. R. Percival. Cf. The Symbol of Faith (Creed), as Defined by the Second Ecumenical Council, Bilingual - Greek / English - text, translated by Elpenor.
THE ECUMENICAL COUNCILS Resources Online and in Print
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34 Pages
Page 9
4. It is quite possible that when these words were first used there was no knowledge on the part of those using them that there had been made any addition to the Creed. As I have already pointed out, the year 589 is the earliest date at which we find the words actually introduced into the Creed. Now there can be no doubt whatever that the Council of Toledo of that year had no suspicion that the creed as they had it was not the creed exactly as adopted at Constantinople. This is capable of the most ample proof.
In the first place they declared, "Whosoever believes that there is any other Catholic faith and communion, besides that of the Universal Church, that Church which holds and honours the decrees of the Councils of Nice, Constantinople, I. Ephesus, and Chalcedon, let him be anathema." After some further anathemas in the same sense they repeat "the creed published at the council of Nice," and next, "The holy faith which the 150 fathers of the Council of Constantinople explained, consonant with the great Council of Nice." And then lastly, "The holy faith which the translators of the council of Chalcedon explained." The creed of Constantinople as recited contained the words "and from the Son." Now the fathers at Toledo were not ignorant of the decree of Ephesus forbidding the making of "another faith" (heteran pistin) for they themselves cite it, as follows from the acts of Chalcedon; "The holy and universal Synod forbids to bring forward any other faith; or to write or believe or to teach other, or be otherwise minded. But whoso shall dare either to expound or produce or deliver any other faith to those who wish to be converted etc." Upon this Dr. Pusey well remarks, [222] "It is, of course, impossible to suppose that they can have believed any addition to the creed to have been forbidden by the clause, and, accepting it with its anathema, themselves to have added to the creed of Constantinople."
But while this is the case it might be that they understood heteran of the Ephesine decree to forbid the making of contradictory and new creeds and not explanatory additions to the existing one. Of this interpretation of the decree, which would seem without any doubt to be the only tenable one, I shall treat in its proper place.
We have however further proof that the Council of Toledo thought they were using the unaltered creed of Constantinople. In these acts we find they adopted the following; "for reverence of the most holy faith and for the strengthening of the weak minds of men, the holy Synod enacts, with the advice of our most pious and most glorious Lord, King Recarede, that through all the churches of Spain and Gallaecia, the symbol of faith of the council of Constantinople, i.e. of the 150 bishops, should be recited according to the form of the Eastern Church, etc."
This seems to make the matter clear and the next question which arises is, How the words could have got into the Spanish creed? I venture to suggest a possible explanation. Epiphanius tells us that in the year 374 "all the orthodox bishops of the whole Catholic Church together make this address to those who come to baptism, in order that they may proclaim and say as follows." [223] If this is to be understood literally of course Spain was included. Now the creed thus taught the catechumens reads as follows at the point about which our interest centres:
[222] E. B. Pusey. On the clause, "and the Son," p. 48.
[223] Epiphanius, Ancoratus, cxx.
Reference address : https://www.elpenor.org/ecumenical-councils/second.asp?pg=9
