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who set forth at Nicaea the right and sound faith, and that we received those in Ancyra, formerly meeting in the name of Marcellus, into the communion 5bis.2 of the catholic church without trial and without examination. Therefore, so that falsehood might not prevail over the truth, by other letters we have made a sufficient defense concerning the charges brought against us, and we have affirmed before the Lord that we have neither departed from the faith of the holy fathers, nor done anything without trial and without examination concerning those who were added from the assembly of Marcellus into the ecclesiastical communion; but when the orthodox brothers and fellow-ministers in the East permitted us to deliberate about these men and consented to what had been done, we did everything. 5bis.3 And since we had made that written defense, some of our like-minded brothers again privately requested from our own voice that there be an exposition of the faith in which we have been fully instructed, and following the divinely-inspired voices and the tradition of the fathers, we considered it necessary to discuss these matters briefly as well. 5bis.4 We confess that the teaching of the Lord, which he gave to the disciples when he handed over to them the mystery of piety, is the foundation and root of the right and sound faith, and we believe that nothing is higher than that tradition nor anything else safer. And the Lord's teaching is this: Go, he says, make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy 5bis.5 Spirit. Since, therefore, the life-giving power through the holy Trinity comes to those who are born again from death to eternal life, who are deemed worthy of grace with faith, and likewise the grace is incomplete if any one of the names of the holy Trinity is omitted in the saving baptism—for the mystery of regeneration is not performed without the Father in the Son and Spirit alone, nor is the perfection of life given to the baptism if the Son is passed over in silence in the Father and Spirit, nor is the grace of the resurrection accomplished in the Father and Son if the Spirit is omitted—for this reason we have all the hope and the confidence of the salvation of our souls in the three hypostases, made known through these names; and we believe both in the Father of our Lord Jesus Christ, who is the fount of life, and in the only-begotten Son of the Father, who is the author of life, as the apostle says, and in the Holy Spirit of God, about whom the Lord said that It is the Spirit that 5bis.6 gives life. And since the grace of incorruptibility comes to us who have been redeemed from death through faith in the Father and Son and Holy Spirit in the saving baptism, as we have said, being guided by these things we believe that nothing servile nor created nor unworthy of the majesty of the Father is to be numbered with the holy Trinity, since our life is one, which has come to us through faith in the holy Trinity, originating from the God of all, proceeding through the Son, and being actualized in the Holy Spirit. 5bis.7 Having, therefore, this full assurance, we are baptized as we were commanded, we believe as we are baptized, we glorify as we believe, so that in unison the baptism and the faith and the glory may be in the Father and Son and Holy 5bis.8 Spirit. But if anyone says there are two or three gods or three divinities, let him be anathema; and if anyone according to the perversion of Arius says that the Son or the Holy Spirit came to be from non-being, let him be anathema. But as many as shall walk by the rule of truth 5bis.9 and confess the three hypostases, piously known in their own properties, and believe that there is one Godhead, one goodness, one rule and authority and power, and so do not set aside the sovereignty of the monarchy, and neither fall into polytheism nor confuse the hypostases nor from heterogeneous and

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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 5βις.2 τῆς καθολικῆς ἐκκλησίας παρεδεξάμεθα. ἵνα 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 5βις.3 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. 5βις.4 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 5βις.5 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 βαπτίσματιοὐ γὰρ χωρὶς πατρὸς ἐν μόνῳ υἱῷ καὶ πνεύματι τὸ μυστήριον τελεῖται τῆς ἀναγεννήσεως, οὔτε υἱοῦ σιωπηθέντος ἐν πατρὶ καὶ πνεύματι τὸ τέλειον τῆς ζωῆς παραγίνεται τῷ βαπτίσματι, οὔτε ἐν πατρὶ καὶ υἱῷ παρεθέντος τοῦ πνεύματος 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, καθώς φησιν ὁ ἀπόστολος, καὶ εἰς τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, περὶ οὗ εἶπεν ὁ κύριος ὅτι Τὸ πνεῦμά ἐστι τὸ 5βις.6 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 εἰς ἡμᾶς παραγενομένη, ἐκ μὲν τοῦ θεοῦ τῶν ὅλων πηγάζουσα, διὰ δὲ τοῦ υἱοῦ προϊοῦσα, ἐν δὲ τῷ ἁγίῳ πνεύματι ἐνεργουμένη. 5βις.7 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 5βις.8 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 5βις.9 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 οὕτως τὸ τῆς μοναρχίας οὐκ ἀθετοῦσι κράτος καὶ οὔτε εἰς πολυθεΐαν ἐκπίπτουσιν οὔτε τὰς ὑποστάσεις συγχέουσιν οὔτε ἐξ ἑτερογενῶν καὶ