[487] 1 John 4. 2-3.
Three further remarks may be made before leaving this subject. The first is that the Creed is addressed to Christians only. This is clear from its opening sentence, Quicunque vult salvus esse, which means literally, 'Whoever wishes to be saved'; and this takes for granted that the persons addressed have heard of salvation. And, as we have shown, the following words, that they must hold fast or keep the Faith, also imply that they have been already taught it. The Creed cannot therefore be held to refer to any but Christians, no matter how general the language may be.
Secondly, among Christians the Creed is meant chiefly for theologians. This is plain from its technical language, which is so worded as to prevent a recurrence of several old errors. And it seems only fair to assume that children and unlearned persons belonging to a Church holding these doctrines would be considered as believing them. But though a child's belief,[488] which is merely trust and love, may be sufficient for a child, something more may reasonably be expected from well-instructed Christians. And this is that they should believe these doctrines rightly (v. 29), though this is a most unfortunate translation of the Latin word fideliter, as it seems to connect it with the right faith (fides recta) of the following verse. It would be better rendered by faithfully, as it is in v. 24, or heartily. Thus a heartfelt belief in the doctrines of the Trinity and the Incarnation—a belief which leads at once to worship, for 'the Catholic Faith is that we worship one God':—is what the Creed says is so essential.
[488] Matt. 18. 6.
Lastly, all these statements, like so many passages in the Bible,[489] are only general rules; to which there are often some exceptions. And in the present case, we may feel sure (from other passages)[490] that God will make exceptions, wherever unbelief or misbelief has not been due to a person's own fault. Our conclusion, then, as to the warning clauses is this; that if the other statements of the Creed are true (as we have shown they are), these clauses do not present any great difficulty.
[489] E.g., 1 Cor. 6. 12.
[490] E.g., 1 Tim. 1. 13.
(3.) The objection as to dogmatism.
An important objection has still to be considered. It is that the Athanasian Creed dogmatises too much. Granting, it is said, that all its doctrines are contained in the New Testament, yet why not be content with the simpler statements in the Apostles' and Nicene Creeds? These were sufficient for the Church for several centuries, so why not leave other matters open for discussion, instead of treating them as closed questions? We will consider these points in turn.
And first as to dogmatism; by which is meant the exact statement of any truth. Now on all other subjects which influence our conduct, such as diseases or science, it is admitted to be of great importance that we should know the truth, and act accordingly. Why, then, should it be thought that in Religion alone this is immaterial, and that a false Creed is as good as the true one, if a man honestly believes it?