[1] Φλαβιανῷ ἐπισκόπῳ Οὐκ ἐν καλοῖς, ὦ ἄνθρωπε τοῦ θεοῦ, τὰ ἡμέτερα: προϊόντα γὰρ τὰ κακὰ ἐν τοῖς τὸ ἄδικόν τε καὶ ἀπροφάσιστον καθ' ἡμῶν κινήσασι μῖσ

 [2] Περὶ τῶν ἀπιόντων εἰς Ἱεροσόλυμα, Κηνσίτορι Ἐπειδήπερ ἠρώτησας, ὦ φίλε, διὰ τοῦ γράμματος, πρέπειν ᾠήθην περὶ πάντων σοι καθεξῆς ἀποκρίνασθαι. ἐγὼ

 [3] Ταῖς κοσμιωτάταις ἀληθῶς καὶ εὐλαβεστάταις ἀδελφαῖς Εὐσταθίᾳ καὶ Ἀμβροσίᾳ καὶ τῇ κοσμιωτάτῃ καὶ σεμνοτάτῃ θυγατρὶ Βασιλίσσῃ Γρηγόριος ἐν κυρίῳ χαί

 [4] Εὐσεβίῳ Ὅτε πλεονάζειν ἄρχεται τὸ ἡμερήσιον μέτρον κατὰ τὴν χειμέριον ὥραν τοῦ ἡλίου πρὸς τὸν ἄνω δρόμον ἀναποδίζοντος, τὴν τοῦ ἀληθινοῦ φωτὸς θεο

 [5] ἐπιστολὴ πρὸς τοὺς ἀπιστοῦντας τῇ ὀρθοδόξῳ [αὐτοῦ πίστει, παρὰ τῶν] κατὰ Σεβάστειαν αἰτηθεῖσα Ἐγνώρισαν ἡμῖν τινες τῶν ὁμοψύχων ἀδελφῶν περὶ τῆς κ

 [6] Ἀβλαβίῳ ἐπισκόπῳ Διέσωσεν ἡμᾶς ὁ κύριος, ὡς εἰκὸς ἦν ὑπὸ τῶν σῶν προπεμφθέντας εὐχῶν, καί σοι τεκμήριον τῆς εὐμενείας τοῦ θεοῦ σαφὲς διηγήσομαι. ὡ

 [7] Ἱερίῳ ἡγεμόνι Νόμος τίς ἐστιν ἡμέτερος κλαίειν μετὰ κλαιόντων νομοθετῶν καὶ συγχαίρειν τοῖς χαίρουσιν, ἀλλὰ τούτων, ὡς ἔοικε, τὸ ἕτερον ἐφ' ἡμῶν τ

 [8] Ἀντιοχιανῷ Ἐφ' ᾧ μάλιστα παρὰ τῶν σοφῶν ὁ βασιλεὺς τῶν Μακεδόνων θαυμάζεται_θαυμάζεται γὰρ οὐ τοσοῦτον τοῖς Μηδικοῖς τροπαίοις οὐδὲ τοῖς Ἰνδικοῖς

 [9] Σταγειρίῳ Τοιοῦτόν τι θέαμά φασιν ἐν τοῖς θεάτροις τοὺς θαυματοποιοῦντας τεχνάζεσθαι: μῦθον ἐξ ἱστορίας ἤ τινα τῶν ἀρχαίων διηγημάτων ὑπόθεσιν τῆς

 [10] Ὀτρηίῳ ἐπισκόπῳ Μελιτηνῆς Ποῖον τοιοῦτον ἄνθος ἐν ἔαρι, τίνες τοιαῦται τῶν ᾠδικῶν ὀρνίθων φωναί, ποία λεπταῖς καὶ προσηνέσι ταῖς αὔραις καταγλυκα

 [11] Εὐπατρίῳ σχολαστικῷ Ζητῶν τι προσφυὲς καὶ οἰκεῖον τῷ γράμματι δοῦναι προοίμιον, ἀπὸ μὲν τῶν ἐμοὶ συνήθων, λέγω δὴ τῶν γραφικῶν ἀναγνωσμάτων, οὐκ

 [12] τῷ αὐτῷ Οὐδὲ τοῦ ἔαρος ἡ χάρις διαλάμπειν κατὰ τὸ ἀθρόον πέφυκεν, ἀλλὰ προοίμια τῆς ὥρας γίνεται ἀκτίς τε προσηνῶς τὸ πεπηγὸς τῆς γῆς ἐπιθάλπουσα

 [13] Λιβανίῳ Ἤκουσά τινος ἰατρικοῦ παράλογόν τι φύσεως πάθος διηγουμένου, τὸ δὲ διήγημα τοιοῦτον ἦν: κατείχετό τις, φησίν, ἀρρωστήματί τινι τῶν δυστρο

 [14] Λιβανίῳ σοφιστῇ Ἑορτὴν ἄγειν σύνηθες τοῖς Ῥωμαίοις περὶ τὴν χειμέριον τροπὴν κατά τι πάτριον, ὅτε τοῦ ἡλίου πρὸς τὴν ἄνω χώραν ἀναποδίζοντος, πλε

 [15] Ἰωάννῃ καὶ Μαξιμιανῷ Καὶ τῶν ἄλλων ἁπάντων μικροῦ δεῖν, ὅσα ποιεῖ τοὺς κεκτημένους εὐδαίμονας, πένητες οἱ Καππαδόκαι ἡμεῖς, πλέον δὲ πάντων πένητ

 [16] Στρατηγίῳ Οἷόν τι ποιοῦσιν οἱ τῇ σφαίρᾳ παίζοντες, ὅταν τριχῆ διαστάντες ἀντιπέμπωσιν ἀλλήλοις ἐν εὐστοχίᾳ τὴν βολὴν ἄλλος παρ' ἄλλου διαδεχόμενο

 [17] Τοῖς ἐν Νικομηδείᾳ πρεσβυτέροις Ὑμᾶς μὲν Ὁ πατὴρ τῶν οἰκτιρμῶν καὶ θεὸς πάσης παρακλήσεως, ὁ πάντα ἐν σοφίᾳ πρὸς τὸ συμφέρον οἰκονομῶν, διὰ τῆς ἰ

 [18] Ὀτρηίῳ ἐπισκόπῳ Μελιτηνῆς Ὡς καλὰ τῶν καλῶν ἐστι τὰ ὁμοιώματα, ὅταν ἐναργῆ τοῦ πρωτοτύπου κάλλους τὸν χαρακτῆρα τῆς μορφῆς καὶ ἐφ' ἑαυτῶν διασῴζη

 [19] Πρός τινα Ἰωάννην περί τινων ὑποθέσεων καὶ περὶ τῆς διαγωγῆς καὶ καταστάσεως τῆς τοιαύτης ἀδελφῆς αὐτοῦ Μακρίνης Οἶδά τινα τῶν ζωγράφων φιλοτιμία

 [20] Πρὸς Ἀδέλφιον σχολαστικόν Ἐκ τῶν ἱερῶν Οὐανώτων, εἴ γε μὴ ἀδικῶ καλῶν ἐπιχωρίως τὸν τόπον, ταύτην σοι τὴν ἐπιστολὴν διεχάραξα: ἀδικεῖν δέ φημι τὸ

 [21] Ἀβλαβίῳ [ἐπισκόπῳ] Τέχνη τίς ἐστι περιστερῶν θηρευτικὴ τοιαύτη: ὅταν τῆς μιᾶς ἐγκρατεῖς γένωνται οἱ τὰ τοιαῦτα σπουδάζοντες χειροήθη τε ταύτην κα

 [22] Τοῖς ἐπισκόποις Τρεῖς ἦσαν ἡμέραι αἱ τὸν προφήτην ἐν τῷ κήτει κατέχουσαι, ἀλλ' ὅμως ὁ Ἰωνᾶς ἠκηδίασεν: ἐγὼ δὲ τοσοῦτον χρόνον ἔχω ἐν τοῖς ἀμετανο

 [23] Ἀνεπίγραφος Φείδομαι πολλῶν λόγων, ἐπειδὴ φείδομαι τῶν σῶν καμάτων. ὑπομνήσθητι τῶν σεαυτοῦ, καὶ πάντα ἕξει τῷ Φαιδίμῳ καλῶς. τάχους χρεία τῇ χάρ

 [24] Ἡρακλειανῷ αἱρετικῷ Ὁ τῆς ὑγιαινούσης πίστεως λόγος τοῖς εὐγνωμόνως τὰς θεοπνεύστους φωνὰς παραδεχομένοις ἐν τῇ ἁπλότητι τὴν ἰσχὺν ἔχει καὶ οὐδεμ

 [25] Ἀμφιλοχίῳ Ἤδη μοι πέπεισμαι κατορθώσασθαι κατὰ θεοῦ χάριν τὴν ἐπὶ τῷ μαρτυρίῳ σπουδήν. θελήσειας: πέρας τὸ σπουδαζόμενον ἕξει τῇ δυνάμει τοῦ θεοῦ

 [26] τοῦ σοφιστοῦ Σταγειρίου πρὸς Γρηγόριον ἐπίσκοπον Πᾶς μὲν ἐπίσκοπος πρᾶγμα δυσγρίπιστον: σὺ δὲ ὅσῳ παρελήλυθας τοὺς ἄλλους λογιότητι, τοσούτῳ μοι

 [27] ἀντίγραφον τοῦ ἁγίου Γρηγορίου πρὸς τὸν σοφιστήν Εἰ τὸ κερδαίνειν γριπίζειν λέγεται καὶ ταύτην ἔχει τὴν σημασίαν ἡ λέξις ἣν ἐκ τῶν Πλάτωνος ἀδύτω

 [28] Οἱ πρὸς τὸ ῥόδον ἔχοντες ὡς τοὺς φιλοκάλους εἰκός, οὐδὲ τὰς ἀκάνθας ὧν τὸ ἄνθος ἐκφύεται δυσχεραίνουσιν: καί τινος ἤκουσα τοιοῦτό τι περὶ αὐτῶν π

 [29] τῷ ἀδελφῷ αὐτοῦ Πέτρῳ ἐπισκόπῳ Σεβαστείας Μόλις ἐπιτυχὼν βραχείας σχολῆς τῇ τε τοῦ σώματος θεραπείᾳ προσσχεῖν ἠδυνήθην μετὰ τὴν ἐκ τῆς Ἀρμενίας ἐ

 [30] Πέτρου ἐπισκόπου Σεβαστείας πρὸς Γρηγόριον Νύσσης τὸν αὐτοῦ ἀδελφόν Τῷ θεοσεβεστάτῳ ἀδελφῷ Γρηγορίῳ Πέτρος ἐν κυρίῳ χαίρειν. Ἐντυχὼν τοῖς γράμμασ

Letter V.—To the City of Sebasteia39    Marcellus of Ancyra had been deposed in the Council of Constantinople in 336, for teaching the doctrine of Paul of Samosata. Basil and Athanasius successively separated from their communion all who were united to Marcellus; and these, knowing that Valens the Emperor had exiled several bishops of Egypt to Diocæsarea, went to find them (375) and were admitted to their communion. Armed with letters from them, they demanded to be received into that of the other bishops of the East, and at length Basil and others, having examined the matter closely, admitted them. Gregory followed Basil’s example, being assured of their Catholicity: and to justify himself wrote this letter to the Catholics of Sebasteia..

Some of the brethren whose heart is as our heart told us of the slanders that were being propagated to our detriment by those who hate peace, and privily backbite their neighbour; and have no fear of the great and terrible judgment-seat of Him Who has declared that account will be required even of idle words in that trial of our life which we must all look for: they say that the charges which are being circulated against us are such as these; that we entertain opinions opposed to those who at Nicæa set forth the right and sound faith, and that without due discrimination and inquiry we received into the communion of the Catholic Church those who formerly assembled at Ancyra under the name of Marcellus. Therefore, that falsehood may not overpower the truth, in another letter we made a sufficient defence against the charges levelled at us, and before the Lord we protested that we had neither departed from the faith of the Holy Fathers, nor had we done anything without due discrimination and inquiry in the case of those who came over from the communion of Marcellus to that of the Church: but all that we did we did only after the orthodox in the East, and our brethren in the ministry had entrusted to us the consideration of the case of these persons, and had approved our action. But inasmuch as, since we composed that written defence of our conduct, again some of the brethren who are of one mind with us begged us to make separately40    ἰδίως, i.e. as a distinct matter from the previous ἀπολογία; or perhaps “privately.” with our own lips a profession of our faith, which we entertain with full conviction41    πεπληροφορήμεθα; a deponent, the same use as in Rom. iv. 21, of Abraham, πληροφορηθεὶς ὅτι ὃ ἐπήγγελται κ.τ.λ.: cf. πληροφορία πίστεως, Heb. x. 22: πληροφορία τῆς ἐλπίδος, Heb. vi. 11. The other N.T. use of this word, as an active and passive, is found 2 Tim. iv. 5, “fulfil thy ministry;” 2 Tim. iv. 17; S. Luke i. 1, πεπληροφορημένων, “most surely believed” (A.V.): in all which the R.V. follows the Vulgate interpretation. In the Latin translation of this passage in Gregory, “(professionem) quâ sacris nos Scripturis ac Patrum traditioni penitus inhærere persuasum omnibus foret,” the meaning put upon πληροφορεῖσθαι by A.V. in the last text is adopted, “we are fully believed to follow,” with a very harsh construction., following as we do the utterances of inspiration and the tradition of the Fathers, we deemed it necessary to discourse briefly of these heads as well. We confess that the doctrine of the Lord, which He taught His disciples, when He delivered to them the mystery of godliness, is the foundation and root of right and sound faith, nor do we believe that there is aught else loftier or safer than that tradition. Now the doctrine of the Lord is this: “Go,” He said, “teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” Since, then, in the case of those who are regenerate from death to eternal life, it is through the Holy Trinity that the life-giving power is bestowed on those who with faith are deemed worthy of the grace, and in like manner the grace is imperfect, if any one, whichever it be, of the names of the Holy Trinity be omitted in the saving baptism—for the sacrament of regeneration is not completed in the Son and the Father alone without the Spirit: nor is the perfect boon of life imparted to Baptism in the Father and the Spirit, if the name of the Son be suppressed: nor is the grace of that Resurrection accomplished in the Father and the Son, if the Spirit be left out42    There is some repetition and omission here. Gregory ought to have said in one of the clauses, “Nor is Baptism in the name of the Son and Holy Ghost sufficient, without the name of the Father” (H. C. O.).:—for this reason we rest all our hope, and the persuasion of the salvation of our souls, upon the three Persons, recognized43    γνωριζομένην looks as if it ought to be γνωριζομέναις, and the Latin translator renders accordingly (H. C. O.). by these names; and we believe in the Father of our Lord Jesus Christ, Who is the Fountain of life, and in the Only-begotten Son of the Father, Who is the Author of life, as saith the Apostle, and in the Holy Spirit of God, concerning Whom the Lord hath spoken, “It is the Spirit that quickeneth”. And since on us who have been redeemed from death the grace of immortality is bestowed, as we have said, through faith in the Father, and the Son, and the Holy Spirit, guided by these we believe that nothing servile, nothing created, nothing unworthy of the majesty of the Father is to be associated in thought with the Holy Trinity; since, I say, our life is one which comes to us by faith in the Holy Trinity, taking its rise from the God of all, flowing through the Son, and working in us by the Holy Spirit. Having, then, this full assurance, we are baptized as we were commanded, and we believe as we are baptized, and we hold as we believe; so that with one accord our baptism, our faith, and our ascription of praise are to44    The same preposition εἰς is used after βάπτισμα, πίστις, and δόξα. the Father, and to the Son, and to the Holy Ghost. But if any one makes mention of two or three Gods, or of three God-heads, let him be accursed. And if any, following the perversion of Arius, says that the Son or the Holy Spirit were produced from things that are not, let him be accursed. But as many as walk by the rule of truth and acknowledge the three Persons, devoutly recognized in Their several properties, and believe that there is one Godhead, one goodness, one rule, one authority and power, and neither make void the supremacy of the Sole-sovereignty45    μοναρχία, i.e. the One First Cause or Principle. See p. 84, note 7., nor fall away into polytheism, nor confound the Persons, nor make up the Holy Trinity of heterogeneous and unlike elements, but in simplicity receive the doctrine of the faith, grounding all their hope of salvation upon the Father, the Son, and the Holy Spirit,—these according to our judgment are of the same mind as we, and with them we also trust to have part in the Lord.

[5] ἐπιστολὴ πρὸς τοὺς ἀπιστοῦντας τῇ ὀρθοδόξῳ [αὐτοῦ πίστει, παρὰ τῶν] κατὰ Σεβάστειαν αἰτηθεῖσα Ἐγνώρισαν ἡμῖν τινες τῶν ὁμοψύχων ἀδελφῶν περὶ τῆς κατασκευαζομένης καθ' ἡμῶν δυσφημίας παρὰ τῶν μισούντων τὴν εἰρήνην καὶ καταλαλούντων λάθρᾳ τῶν πλησίον αὐτῶν καὶ μὴ φοβουμένων τὸ φοβερὸν καὶ μέγα κριτήριον τοῦ ἐπαγγειλαμένου καὶ περὶ τῶν ἀργῶν ῥημάτων ἀπαιτεῖσθαι τὸν λόγον ἐν τῇ προσδοκωμένῃ τῆς ζωῆς ἡμῶν ἐξετάσει, λέγοντες τὰ περιθρυλούμενα καθ' ἡμῶν ἐγκλήματα εἶναι τοιαῦτα, ὅτι ἡμεῖς ὑπεναντία φρονοῦμεν τοῖς κατὰ Νίκαιαν ἐκθεμένοις τὴν ὀρθὴν καὶ ὑγιαίνουσαν πίστιν καὶ ὅτι τοὺς ἐν Ἀγκύρᾳ ἐπ' ὀνόματι Μαρκέλλου ποτὲ τὴν σύναξιν ἔχοντας ἀκρίτως καὶ ἀνεξετάστως εἰς τὴν κοινωνίαν τῆς καθολικῆς ἐκκλησίας παρεδεξάμεθα. ἵν' οὖν μὴ κατακρατῇ τῆς ἀληθείας τὸ ψεῦδος, δι' ἑτέρων γραμμάτων αὐτάρκη ἐποιησάμεθα τὴν ὑπὲρ τῶν ἐπενεχθέντων ἡμῖν ἐγκλημάτων ἀπολογίαν, καὶ ἐπὶ τοῦ κυρίου διεβεβαιωσάμεθα μήτε τῆς πίστεως τῶν ἁγίων πατέρων ἐκβεβηκέναι μήτε περὶ τῶν προσθεμένων ἐκ τῆς Μαρκέλλου συνάξεως εἰς τὴν ἐκκλησιαστικὴν κοινωνίαν ἀκρίτως καὶ ἀνεξετάστως τι πεποιηκέναι: ἀλλὰ τῶν κατὰ [τὴν] Ἀνατολὴν ὀρθοδόξων [ἀδελφῶν] καὶ συλλειτουργῶν ἐπιτρεψάντων βουλεύσασθαι τὰ περὶ τῶν ἀνθρώπων καὶ τοῖς γεγενημένοις συναινεσάντων, πάντα ἐπράξαμεν. ἐπειδὴ δὲ τὴν ἀπολογίαν ἐκείνην ἔγγραφον ἡμῶν ποιησαμένων, πάλιν τινὲς τῶν ὁμοψύχων ἀδελφῶν ἰδίως ἐκ τῆς ἡμετέρας φωνῆς ἐπεζήτησαν γενέσθαι τὴν τῆς πίστεως ἔκθεσιν καθ' ἣν πεπληροφορήμεθα, ταῖς θεοπνεύστοις φωναῖς καὶ τῇ παραδόσει τῶν πατέρων ἀκολουθοῦντες ἀναγκαῖον ἐλογισάμεθα καὶ περὶ τούτων βραχέα διαλεχθῆναι.
Ἡμεῖς τὴν τοῦ κυρίου διδασκαλίαν, ἣν πρὸς τοὺς μαθητὰς ἐποιήσατο παραδιδοὺς αὐτοῖς τὸ τῆς εὐσεβείας μυστήριον, θεμέλιον εἶναι καὶ ῥίζαν τῆς ὀρθῆς καὶ ὑγιαινούσης πίστεως ὁμολογοῦμεν, καὶ οὔτε ὑψηλότερον τῆς παραδόσεως ἐκείνης οὔτε ἀσφαλέστερον ἄλλο τι εἶναι πιστεύομεν. ἡ δὲ τοῦ κυρίου διδασκαλία ἐστὶν αὕτη: Πορευθέντες, φησί, μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος. ἐπειδὴ τοίνυν ἡ ζωοποιὸς δύναμις ἐπὶ τῶν ἐκ τοῦ θανάτου πρὸς τὴν αἰώνιον ζωὴν ἀναγεννωμένων διὰ τῆς ἁγίας τριάδος παραγίνεται τοῖς μετὰ πίστεως καταξιουμένοις τῆς χάριτος, καὶ ὁμοίως ἀτελὴς ἡ χάρις ἑνός τινος οἵου δήποτε τῶν ἐκ τῆς ἁγίας τριάδος ὀνομάτων παραλειφθέντος ἐν τῷ σωτηρίῳ βαπτίσματι_οὐ γὰρ χωρὶς πνεύματος ἐν μόνῳ υἱῷ καὶ πατρὶ τὸ μυστήριον τελεῖται τῆς ἀναγεννήσεως, οὔτε υἱοῦ σιωπηθέντος ἐν πατρὶ καὶ πνεύματι τὸ τέλειον τῆς ζωῆς παραγίνεται τῷ βαπτίσματι, οὔτε ἐν πνεύματι καὶ υἱῷ παρεθέντος τοῦ πατρὸς ἐκτελεῖται ἡ τῆς ἀναστάσεως χάρις_, διὰ τοῦτο πᾶσαν τὴν ἐλπίδα καὶ τὴν πεποίθησιν τῆς τῶν ψυχῶν ἡμῶν σωτηρίας ἐν ταῖς τρισὶν ὑποστάσεσιν ἔχομεν διὰ τῶν ὀνομάτων τούτων γνωριζομένην: καὶ πιστεύομεν εἴς τε τὸν πατέρα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅς ἐστιν ἡ πηγὴ τῆς ζωῆς, καὶ εἰς τὸν μονογενῆ υἱὸν τοῦ πατρός, ὅς ἐστιν [ὁ] ἀρχηγὸς τῆς ζωῆς, καθά φησιν ὁ ἀπόστολος, καὶ εἰς τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, περὶ οὗ εἶπεν ὁ κύριος ὅτι Τὸ πνεῦμά ἐστι τὸ ζωοποιοῦν. καὶ ἐπειδὴ τοῖς λυτρωθεῖσιν ἡμῖν ἀπὸ τοῦ θανάτου ἡ χάρις τῆς ἀφθαρσίας διὰ τῆς εἰς πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα πίστεως ἐν τῷ σωτηρίῳ βαπτίσματι, καθὼς εἰρήκαμεν, παραγίνεται, ἐκ τούτων ὁδηγούμενοι οὐδὲν δοῦλον οὐδὲ κτιστὸν οὐδὲ τῆς μεγαλειότητος τοῦ πατρὸς ἀνάξιον τῇ ἁγίᾳ τριάδι συναριθμεῖσθαι πιστεύομεν, ἐπειδὴ μία ἐστὶν ἡ ζωὴ ἡμῶν ἡ διὰ τῆς εἰς τὴν ἁγίαν τριάδα πίστεως παραγινομένη, ἐκ μὲν τοῦ θεοῦ τῶν ὅλων πηγάζουσα, διὰ δὲ τοῦ υἱοῦ προϊοῦσα, ἐν δὲ τῷ ἁγίῳ πνεύματι ἐνεργουμένη. ταύτην οὖν ἔχοντες τὴν πληροφορίαν βαπτιζόμεθα μὲν ὡς προσετάχθημεν, πιστεύομεν δὲ ὡς βαπτιζόμεθα, δοξάζομεν δὲ ὡς πιστεύομεν, ὥστε ὁμοφώνως τὸ βάπτισμα καὶ τὴν πίστιν καὶ τὴν δόξαν εἰς πατέρα εἶναι καὶ υἱὸν καὶ πνεῦμα ἅγιον. εἰ δέ τις δύο ἢ τρεῖς θεοὺς ἢ τρεῖς θεότητας λέγει, ἀνάθεμα ἔστω: καὶ εἴ τις κατὰ τὴν Ἀρείου διαστροφὴν ἐκ μὴ ὄντων λέγει τὸν υἱὸν ἢ τὸ πνεῦμα τὸ ἅγιον γεγενῆσθαι, ἀνάθεμα ἔστω. ὅσοι δὲ τῷ κανόνι τῆς ἀληθείας στοιχήσουσι καὶ τὰς τρεῖς ὁμολογοῦσιν ὑποστάσεις εὐσεβῶς ἐν τοῖς ἑαυτῶν ἰδιώμασι γνωριζομένας καὶ μίαν πιστεύουσιν εἶναι θεότητα μίαν ἀγαθότητα μίαν ἀρχὴν καὶ ἐξουσίαν καὶ δύναμιν, καὶ οὔτε τὸ τῆς μοναρχίας ἀθετοῦσι κράτος οὔτε εἰς πολυθεΐαν ἐκπίπτουσιν οὔτε τὰς ὑποστάσεις συγχέουσιν οὔτε ἐξ ἑτερογενῶν καὶ ἀνομοίων τὴν ἁγίαν τριάδα συντίθενται, ἀλλ' ἐν ἁπλότητι δέχονται τὸ τῆς πίστεως δόγμα πᾶσαν τὴν ἐλπίδα τῆς ἑαυτῶν σωτηρίας ἐν πατρὶ καὶ υἱῷ καὶ ἁγίῳ πνεύματι καταπιστεύοντες, οὗτοι κατὰ τὴν ἡμετέραν κρίσιν τὰ αὐτὰ φρονοῦσι μεθ' ὧν καὶ ἡμεῖς ἔχειν ἐν κυρίῳ μέρος εὐχόμεθα.