was most widely circulated among Western Christians. The use of the creed in a sermon by Caesarius of Arles, as well as a theological resemblance to works by Vincent of Lérins, point to Southern Gaul as its origin. The most likely time frame is in the late fifth or early sixth century AD, at least 100 years after Athanasius lived. The Christian theology of the creed is firmly rooted in the Augustinian tradition and uses the exact terminology of Augustine's On the Trinity (published 415 AD). In the late 19th century, there was a great deal of speculation about who might have authored the creed, with suggestions including Ambrose of Milan, Venantius Fortunatus and Hilary of Poitiers. The 1940 discovery of a lost work by Vincent of Lérins, which bears a striking similarity to much of the language of the Athanasian Creed, has led many to conclude that the creed originated with Vincent or his students. For example, in the authoritative modern monograph about the creed, J. N. D. Kelly asserts that Vincent of Lérins was not its author but that it may have come from the same milieu, the area of Lérins in southern Gaul. The oldest surviving manuscripts of the Athanasian Creed date from the late 8th century. Content The Athanasian Creed is usually divided into two sections: lines 1–28 address the doctrine of the Trinity, and lines 29–44 address the doctrine of Christology. Enumerating the three persons of the Trinity (Father, the Son, and the Holy Spirit), the first section of the creed ascribes the divine attributes to each individually. Thus, each person of the Trinity is described as uncreated (increatus), limitless (Immensus), eternal (æternus), and omnipotent (omnipotens). While ascribing the divine attributes and divinity to each person of the Trinity, thus avoiding subordinationism, the first half of the Athanasian Creed also stresses the unity of the three persons in the one Godhead, thus avoiding a theology of tritheism. The text of the Athanasian Creed is as follows: The Christology of the second section is more detailed than that of the Nicene Creed and reflects the teaching of the First Council of Ephesus (431) and the definition of the Council of Chalcedon (451). The Athanasian Creed uses the term substantia (a Latin translation of the Nicene homoousios: 'same being' or 'consubstantial') with respect to the relation of the Son to the Father according to his divine nature,