XV.

We therefore acknowledge one true God, the one First Cause, and one Son, very God of very God, possessing of nature the Father’s divinity,—that is to say, being the same in substance with the Father;65 Note the phrase here, afterwards formulated, ὁμοούσιον τῷ Πατρί. [This phrase, with abundant other tokens, makes it apparent that the work is not Gregory’s. It is further evident from section xviii. I should be glad to think otherwise.] and one Holy Spirit, who by nature and in truth sanctifies all, and makes divine, as being of the substance of God.66 καὶ θεοποιὸν ἐκ τῆς οὐσιας τοῦ Θεοῦ υπάρχον. Those who speak either of the Son or of the Holy Spirit as a creature we anathematize. All other things we hold to be objects made, and in subjection,67 δοῦλα. created by God through the Son, (and) sanctified in the Holy Spirit. Further, we acknowledge that the Son of God was made a Son of man, having taken to Himself the flesh from the Virgin Mary, not in name, but in reality; and that He is both the perfect Son of God, and the (perfect) Son of man,—that the Person is but one, and that there is one worship68 προσκύνησιν. for the Word and the flesh that He assumed. And we anathematize those who constitute different worships, one for the divine and another for the human, and who worship the man born of Mary as though He were another than the God of God. For we know that “in the beginning was the Word, and the Word was with God, and the Word was God.”69 John i. 1. And we worship Him who was made man on account of our salvation, not indeed as made perfectly like in the like body,70 ἶσον ἐν ἴσῳ γενόμενον τῷ σώματὶ. but as the Lord who has taken to Himself the form of the servant. We acknowledge the passion of the Lord in the flesh, the resurrection in the power of His divinity, the ascension to heaven, and His glorious appearing when He comes for the judgment of the living and the dead, and for the eternal life of the saints.