having done shall go into life eternal, but they that have done evil into eternal fire. This is the catholic faith, which unless a man believe faithfully and firmly, he cannot be saved. 28.1585 An Exposition of the Confession of the Catholic Faith of the Great Athanasius

Patriarch of Alexandria. Whosoever will be saved, before all things it is necessary that he hold the catholic faith; which faith unless every one do keep whole and undefiled, without doubt he shall perish everlastingly. And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity; neither confounding the Persons, nor dividing the Substance. For there is one Person of the Father, another 28.1586.40 of the Son, and another of the Holy Spirit. But the Godhead of the Father, of the Son, and of the Holy Spirit, is all one, the glory is one, the majesty coeternal. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father uncreated, the Son uncreated, and the Holy Spirit uncreated. The Father incomprehensible, the Son incomprehensible, 28.1587 and the Holy Spirit incomprehensible. The Father eternal, the Son eternal, and the Holy Spirit eternal. And yet they are not three eternals, but one eternal; nor three uncreated, nor three incomprehensibles, but one uncreated, and one incomprehensible. So likewise the Father is almighty, the Son almighty, and the Holy Spirit almighty; and yet they are not three almighties, but one almighty. So the Father is God, the Son is God, and the Holy Spirit is God; and yet they are not three Gods, but one God. So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord; and yet not three Lords, but one Lord. For like as we are compelled by the Christian verity to acknowledge every Person by himself to be God and Lord; so are we forbidden by the catholic truth to say, There are three Gods, or three Lords. The Father is made of none, neither created, nor made, nor begotten. The Son is of the Father alone, not made, nor created, but begotten. The Holy Spirit is of the Father and of the Son, neither made, nor created, nor begotten, but proceeding. So 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 other; none is greater, or less than another; But the whole three Persons are coeternal together and coequal. So that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped. He therefore that will be saved must thus think of the Trinity. 28.1588 Furthermore, it is necessary to everlasting salvation that he also believe rightly the Incarnation of our Lord Jesus Christ. For the right Faith is, that we believe and confess that our Lord Jesus Christ, the Son of God, is God and Man. God, of the Substance of the Father, begotten before the worlds; and Man, of the Substance of his Mother, born in the world. Perfect God and perfect Man, of a reasonable soul and human flesh subsisting. Equal to the Father, as touching his Godhead; and inferior to the Father, as touching his Manhood. Who, although he is God and Man, yet he is not two, but one Christ. One, not by conversion of the Godhead into flesh, but by taking of the Manhood into God. One altogether, not by confusion of Substance, but by unity of Person. For as the reasonable soul and flesh is one man, so also God and Man is one Christ. Who suffered for our salvation, and descended into hell, rose again on the third

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πράξαντες εἰς τὴν αἰώνιον ἀπελεύσονται ζωὴν, οἱ δὲ τὰ φαῦλα εἰς τὸ πῦρ τὸ αἰώνιον. Αὕτη ἐστὶν ἡ κα θολικὴ πίστις, ἣν εἰ μή τις πιστῶς καὶ βεβαίως πιστεύσειεν, οὐχ οἷός τε ἔσται σωθῆναι. 28.1585 Ἔκθεσις ὁμολογίας τῆς καθολικῆς πίστεως τοῦ μεγάλου Ἀθανασίου

πατριάρχου Ἀλεξανδρείας. Ὅστις ἂν βούληται σωθῆναι, πρὸ πάντων χρὴ κρατεῖν τὴν καθολικὴν πίστιν· ἣν εἰ μὴ εἷς ἕκαστος σώαν καὶ ἀμώμητον τηρήσῃ, ἄνευ δισταγμοῦ εἰς τὸν αἰῶνα ἀπολεῖται. Πίστις δὲ ἡ καθολικὴ αὕτη ἐστὶν, ἵνα ἕνα Θεὸν ἐν Τριάδι, καὶ Τριάδα ἐν μονάδι σεβώμεθα, μήτε συγ χέοντες τὰς ὑποστάσεις, μήτε τὴν οὐσίαν διαχωρί ζοντες. Ἄλλη γάρ ἐστιν ἡ ὑπόστασις τοῦ Πατρὸς, ἄλλη 28.1586.40 τοῦ Υἱοῦ, ἄλλη τοῦ ἁγίου Πνεύματος. Ἀλλὰ Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος, μία ἐστὶν ἡ θεότης, μία ἐστὶν ἡ δόξα, συναΐδιος ἡ μεγαλειότης. Οἷος ὁ Πατὴρ, τοιοῦτος ὁ Υἱὸς, τοιοῦτον τὸ Πνεῦμα τὸ ἅγιον. Ἄκτιστος ὁ Πατὴρ, ἄκτιστος ὁ Υἱὸς, ἄκτιστον καὶ τὸ Πνεῦμα τὸ ἅγιον. Ἀκατάληπτος ὁ Πατὴρ, ἀκατάληπτος ὁ Υἱὸς, 28.1587 ἀκατάληπτον καὶ τὸ Πνεῦμα τὸ ἅγιον. Αἰώ νιος ὁ Πατὴρ, αἰώνιος ὁ Υἱὸς, αἰώνιον καὶ τὸ Πνεῦμα τὸ ἅγιον. Πλὴν οὐ τρεῖς αἰώνιοι, ἀλλ' εἷς αἰώνιος· οὐδὲ τρεῖς ἄκτιστοι, οὐδὲ τρεῖς ἀκατάληπτοι, ἀλλ' εἷς ἄκτιστος, εἷς ἀκατάληπτος. Ὁμοίως παντοδύναμος ὁ Πατὴρ, παντοδύναμος ὁ Υἱὸς, καὶ παντοδύναμον καὶ τὸ Πνεῦμα τὸ ἅγιον· πλὴν οὐ τρεῖς παντοδύναμοι, ἀλλ' εἷς παντο δύναμος. Οὕτω Θεὸς ὁ Πατὴρ, Θεὸς ὁ Υἱὸς, Θεὸς τὸ Πνεῦμα τὸ ἅγιον· πλὴν οὐ τρεῖς θεοὶ, ἀλλ' εἷς Θεός. Ὁμοίως Κύριος ὁ Πατὴρ, Κύριος ὁ Υἱὸς, Κύριον τὸ Πνεῦμα τὸ ἅγιον· πλὴν οὐ τρεῖς κύριοι, ἀλλ' εἷς ἐστι Κύριος Ὅτι ὡς ἰδίᾳ μίαν ἑκάστην ὑπόστασιν, Θεὸν καὶ Κύριον ὁμολογεῖν τῇ Χριστιανικῇ ἀληθείᾳ βιαζό μεθα· οὕτω τρεῖς θεοὺς ἢ τρεῖς κυρίους λέγειν, τῇ καθολικῇ ἀληθείᾳ κωλυόμεθα. Ὁ Πατὴρ ἀπ' οὐδενός ἐστιν, οὔτε μὴν κτιστὸς, οὔτε ποιητὸς, οὐδὲ γεννητός. Ὁ Υἱὸς ἀπὸ τοῦ Πατρὸς μόνου ἐστὶν, οὐ ποιη τὸς, οὐ κτιστὸς, ἀλλὰ γεννητός. Τὸ Πνεῦμα τὸ ἅγιον ἀπὸ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ οὐ ποιητὸν, οὐ κτιστὸν, οὐδὲ γεννητὸν, ἀλλ' ἐκπορευτόν. Εἷς οὖν ὁ Πατὴρ, οὐ τρεῖς πατέρες· εἷς Υἱὸς, οὐ τρεῖς υἱοί· ἓν Πνεῦμα ἅγιον, οὐ τρία πνεύματα τὰ ἅγια. Καὶ ἐν ταύτῃ τῇ Τριάδι οὐδὲν πρότερον ἢ ὕστερον, οὐδὲν μεῖζον ἢ ἔλαττον, ἀλλὰ πᾶσαι αἱ τρεῖς ὑποστάσεις συναΐδιοί εἰσιν ἑαυταῖς καὶ ἴσαι. Ὥστε κατὰ πάντα (καθὼς εἴρηται) καὶ τὴν μονάδα ἐν Τριάδι, καὶ τὴν Τριάδα ἐν μονάδι σέβεσθαι δεῖ. Ὁ γοῦν βουλόμενος σωθῆναι, οὕτω περὶ Τριάδος φρονείτω. 28.1588 Πλὴν ἀναγκαῖόν ἐστι πρὸς τὴν αἰώνιον σωτηρίαν, ὅπως καὶ τὴν ἐνσάρκωσιν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ὀρθῶς πιστεύσῃ. Ἔστι γὰρ πίστις ὀρθὴ, ἵνα πιστεύωμεν καὶ ὁμολογῶμεν, ὅτι ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ, Θεὸς καὶ ἄνθρωπός ἐστι. Θεὸς ἐκ τῆς οὐσίας τοῦ Πατρὸς πρὸ αἰώνων γεννη θεὶς, καὶ ἄνθρωπος ἐκ τῆς οὐσίας τῆς Μητρὸς ἐν τῷ αἰῶνι τεχθείς. Τέλειος Θεὸς καὶ τέλειος ἄνθρωπος, ἐκ ψυχῆς λογικῆς καὶ ἀνθρωπίνης σαρκὸς ὑφιστάμενος. Ἴσος τῷ Πατρὶ κατὰ τὴν θεότητα, ἐλάττων τοῦ Πατρὸς κατὰ τὴν ἀνθρωπότητα. Ὃς, εἰ καὶ Θεὸς καὶ ἄνθρωπός ἐστιν, οὐ δύο ὅμως, ἀλλ' εἷς ἐστι Χριστός. Εἷς δὲ οὐ τροπῇ τῆς θεότητος εἰς σάρκα, ἀλλὰ προσλήψει τῆς ἀνθρωπότητος εἰς Θεόν. Εἷς πάντως οὐ συγχύσει τῆς οὐσίας, ἀλλ' ἑνότητι τῆς ὑποστάσεως. Καὶ γὰρ ὡς ἡ ψυχὴ λογικὴ καὶ ἡ σὰρξ εἷς ἐστιν ἄνθρωπος, οὕτω καὶ ὁ θεάνθρωπος εἷς ἐστι Χριστός. Ὃς ἔπαθε διὰ τὴν σωτηρίαν ἡμῶν, καὶ κατῆλθεν εἰς ᾅδου, ἀνέστη ἐν τρίτῃ

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