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"truly Father, and a Son, truly a Son, and a Holy Spirit, truly "a Holy Spirit, as also our Lord, when sending forth to the preaching "His own disciples, said: "Go, make disciples of all "nations, baptizing them in the name of the Father and "of the Son and of the Holy Spirit," concerning which we also affirm "that we so hold and so think, and have so held of old, and will to our "death stand for this faith, anathematizing "every godless heresy. These things we have thought from our heart and soul "from the time we have known ourselves, and we now both think and speak in truth, 50 "we bear witness before God Almighty and our Lord Jesus "Christ, being able to show even by proof and to "persuade you that in times past we have so believed "and preached. "This faith having been set forth by us, there was no room for contra"diction, but our most God-beloved empe"ror himself first testified that it was most correctly composed, and he himself "confessed that he thought so, and he urged all to assent to this "and to subscribe to the doctrines and to agree with these very things, he "urged, with the addition of only one single word, the homoousios; which he "himself interpreted, saying that homoou"sios should not be said according to the affections of bodies, nor by division, nor by any severance from the Father "to have its subsistence; for that the immaterial and intellectual and incorporeal "nature could not undergo any bodily affection, but that it was fitting to conceive of such things by divine and ineffable "terms. And our most wise "and most pious emperor reasoned on such matters in this way, but they, on the pretext "of the addition of the homoousios, have composed this writing. "The faith dictated in the council. "We believe in one God, Father Almighty, maker of all things visible "and invisible, and in one Lord Jesus Christ the "Son of God, begotten from the Father, only-begotten, that is, from "the essence of the Father, God from God, light from light, true God "from true God, begotten not made, of one substance with the "Father, through whom all things were made, both things in heaven and things on "earth, who for us men and for our salvation 51 "came down and was incarnate, was made man, suffered and rose "again on the third day, ascended into the heavens, is coming "to judge the living and the dead; and in the Holy Spirit. But those who say " "There was a time when he was not" and "Before he was begotten he was not" and that "from "non-existing things he came to be," or asserting that he is of another hypostasis or essence, "or that the Son of God is subject to change or alteration, these the holy "catholic and apostolic church anathematizes. "And indeed, when this writing was dictated by them, how "the phrase "from the essence of the Father" and "of one substance with the Father" was expressed by them, "we did not leave unexamined by them. Questions there"fore and answers were raised from this, and reason examined "the meaning of what had been said. And so "from the essence" was confessed "by them to indicate that he is from the Father, but not "as being a part of the Father. To this meaning it seemed good to us also to "assent, the pious teaching dictating "that the Son is from the Father, but not as being a part of His substance. "Therefore we ourselves agreed to the meaning, not even refusing the term, "with the aim of peace being set before our eyes "and of not falling from the right meaning. "In the same way also "begotten and not made" we accep 52 "ted, since they said "made" was a common appellation of the other "creatures which came to be through the Son, of which the Son has nothing "similar; therefore he is not a work like those that came to be through him, "but is of a substance superior to every work, which the divine "oracles teach was begotten from the Father, the manner of "generation being both inexpressible and incomprehensible to every created nature "being the case. "So also that the Son is of one substance with the Father, being examined

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"θινῶς πατέρα, καὶ υἱόν, ἀληθινῶς υἱόν, καὶ πνεῦμα ἅγιον, ἀληθινῶς "πνεῦμα ἅγιον, καθὰ καὶ ὁ κύριος ἡμῶν ἀποστέλλων εἰς τὸ κήρυγμα "τοὺς ἑαυτοῦ μαθητὰς εἶπεν· " πορευθέντες μαθητεύσατε πάντα "τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ "τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος ", περὶ ὧν καὶ διαβεβαιούμεθα "οὕτως ἔχειν καὶ οὕτως φρονεῖν, καὶ πάλαι οὕτως ἐσχηκέναι καὶ μέχρι "θανάτου ὑπὲρ ταύτης συνίστασθαι τῆς πίστεως, ἀναθεματίζοντες "πᾶσαν ἄθεον αἵρεσιν· ταῦτα ἀπὸ καρδίας καὶ ψυχῆς πεφρονηκέναι "ἐξ οὗπερ ἴσμεν ἑαυτούς, καὶ νῦν φρονεῖν τε καὶ λέγειν ἐξ ἀληθείας, 50 "ἐπὶ τοῦ θεοῦ τοῦ παντοκράτορος καὶ τοῦ κυρίου ἡμῶν Ἰησοῦ "Χριστοῦ μαρτυρόμεθα, δεικνύναι ἔχοντες καὶ δι' ἀποδείξεως καὶ "πείθειν ὑμᾶς ὅτι καὶ τοὺς παρεληλυθότας χρόνους οὕτως ἐπιστεύ "ομέν τε καὶ ἐκηρύσσομεν. "Ταύτης ὑφ' ἡμῶν ἐκτεθείσης τῆς πίστεως, οὐδεὶς παρῆν ἀντι "λογίας τόπος, ἀλλ' αὐτός τε πρῶτος ὁ θεοφιλέστατος ἡμῶν βασι "λεὺς ὀρθότατα περιέχειν αὐτὴν ἐμαρτύρησεν, οὕτω τε καὶ ἑαυτὸν "φρονεῖν συνωμολόγησε καὶ ταύτῃ τοὺς πάντας συγκατατίθεσθαι "ὑπογράφειν τε τοῖς δόγμασι καὶ συμφωνεῖν τούτοις αὐτοῖς παρεκε "λεύετο, ἑνὸς μόνου προσεγγραφέντος ῥήματος τοῦ ὁμοουσίου· ὃ καὶ "αὐτὸ ἡρμήνευσε λέγων ὅτι μὴ κατὰ σωμάτων πάθη λέγοιτο ὁμοού "σιος, οὔτε κατὰ διαίρεσιν οὔτε κατά τινα ἀποτομὴν ἐκ τοῦ πατρὸς "ὑποστῆναι· μηδὲ γὰρ δύνασθαι τὴν ἄϋλον καὶ νοερὰν καὶ ἀσώματον "φύσιν σωματικόν τι πάθος ὑφίστασθαι, θείοις δὲ καὶ ἀπορρήτοις "λόγοις προσήκειν τὰ τοιαῦτα νοεῖν. καὶ ὁ μὲν σοφώτατος ἡμῶν "καὶ εὐσεβέστατος βασιλεὺς τὰ τοιαῦτα διεφιλοσόφει, οἱ δὲ προφάσει "τῆς τοῦ ὁμοουσίου προσθήκης τήνδε τὴν γραφὴν πεποιήκασιν. "Ἡ ἐν τῇ συνόδῳ ὑπαγορευθεῖσα πίστις. "Πιστεύομεν εἰς ἕνα θεὸν πατέρα παντοκράτορα, πάντων ὁρατῶν "τε καὶ ἀοράτων ποιητήν, καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστὸν τὸν "υἱὸν τοῦ θεοῦ, γεννηθέντα ἐκ τοῦ πατρὸς μονογενῆ, τουτέστιν ἐκ "τῆς οὐσίας τοῦ πατρός, θεὸν ἐκ θεοῦ, φῶς ἐκ φωτός, θεὸν ἀληθι "νὸν ἐκ θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ "πατρί, δι' οὗ τὰ πάντα ἐγένετο τά τε ἐν τῷ οὐρανῷ καὶ τὰ ἐν τῇ "γῇ, τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν 51 "κατελθόντα καὶ σαρκωθέντα, ἐνανθρωπήσαντα, παθόντα καὶ ἀνα "στάντα τῇ τρίτῃ ἡμέρᾳ, ἀνελθόντα εἰς τοὺς οὐρανούς, ἐρχόμενον "κρῖναι ζῶντας καὶ νεκρούς· καὶ εἰς τὸ ἅγιον πνεῦμα. τοὺς δὲ λέγον "τας " ἦν ποτε ὅτε οὐκ ἦν " καὶ " πρὶν γεννηθῆναι οὐκ ἦν" καὶ ὅτι "ἐξ "οὐκ ὄντων ἐγένετο", ἢ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκοντας "εἶναι, τρεπτὸν ἢ ἀλλοιωτὸν τὸν υἱὸν τοῦ θεοῦ, ἀναθεματίζει ἡ ἁγία "καθολικὴ καὶ ἀποστολικὴ ἐκκλησία. "Καὶ δὴ ταύτης τῆς γραφῆς ὑπ' αὐτῶν ὑπαγορευθείσης, ὅπως "εἴρηται αὐτοῖς τὸ "ἐκ τῆς οὐσίας τοῦ πατρὸς" καὶ τὸ "τῷ πατρὶ ὁμο "ούσιον", οὐκ ἀνεξέταστον αὐτοῖς καταλιμπάνομεν. ἐρωτήσεις τοι "γαροῦν καὶ ἀποκρίσεις ἐντεῦθεν ἀνεκινοῦντο, ἐβασάνιζέν τε ὁ λόγος "τὴν διάνοιαν τῶν εἰρημένων. καὶ δὴ τὸ ἐκ τῆς οὐσίας ὡμολογεῖτο "πρὸς αὐτῶν δηλωτικὸν εἶναι τοῦ ἐκ μὲν τοῦ πατρὸς εἶναι, οὐ μὴν "ὡς μέρος ὑπάρχειν τοῦ πατρός. ταύτῃ καὶ ἡμῖν ἐδόκει καλῶς ἔχειν "συγκατατίθεσθαι τῇ διανοίᾳ, τῆς εὐσεβοῦς διδασκαλίας ὑπαγορευούσης "ἐκ τοῦ πατρὸς εἶναι τὸν υἱόν, οὐ μὴν μέρος τῆς οὐσίας αὐτοῦ τυγ "χάνειν. διόπερ τῇ διανοίᾳ καὶ αὐτοὶ συνετιθέμεθα, οὐδὲ τὴν φωνὴν "παραιτούμενοι, τοῦ τῆς εἰρήνης σκοποῦ πρὸ ὀφθαλμῶν ἡμῶν κει "μένου καὶ τοῦ μὴ τῆς ὀρθῆς ἐκπεσεῖν διανοίας. "Κατὰ ταῦτα δὲ καὶ τὸ "γεννηθέντα καὶ οὐ ποιηθέντα" κατεδεξά 52 "μεθα, ἐπειδὴ τὸ ποιηθὲν κοινὸν ἔφασκον εἶναι πρόσρημα τῶν λοι "πῶν κτισμάτων τῶν διὰ τοῦ υἱοῦ γενομένων, ὧν οὐδὲν ὅμοιον ἔχειν "τὸν υἱόν· διὸ δὴ μὴ εἶναι αὐτὸν ποίημα τοῖς δι' αὐτοῦ γενομένοις "ἐμφερές, κρείττονος δὲ ἢ κατὰ πᾶν ποίημα τυγχάνειν οὐσίας, ἣν ἐκ "τοῦ πατρὸς γεγεννῆσθαι τὰ θεῖα διδάσκει λόγια, τοῦ τρόπου τῆς "γεννήσεως καὶ ἀνεκφράστου καὶ ἀνεπιλογίστου πάσῃ γενητῇ φύσει "τυγχάνοντος. "Οὕτως δὲ καὶ τὸ ὁμοούσιον εἶναι τοῦ πατρὸς τὸν υἱὸν ἐξεταζό