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the unanimity of our fellow ministers everywhere be preserved. "We anathematize and banish from the catholic church those who assert that Christ is indeed God, "but not true God, that He is the Son, but not the true "Son, that He is begotten and at the same time made. For thus 113 "they confess they understand the begotten, because they have said thus: 'what is "begotten has been made', and that, though Christ was before the ages, "they assign to Him a beginning and an end, which He has not in time, but "before all time. And recently two vipers have been born from the Arian "asp, Valens and Ursacius; who boast "and do not hesitate to say that they are Christians and "that the Word and that the Spirit was both crucified and slain and "died and rose again, and, what the system of heretics loves to "contend, that the hypostases of the Father and of the Son and "of the Holy Spirit are different and are separate. "But we have received and have been taught this, we hold this "catholic and apostolic tradition and faith and "confession: that there is one hypostasis, which the heretics themselves call ousia, "of the Father and of the Son and of the Holy Spirit. And "if they should ask, what is the hypostasis of the Son, we confess that it is "the one confessed to be the Father's only, and that never was the Father without the Son "nor the Son without the Father, nor could be which is 114 "Word Spirit. For it is most absurd to say that the Father ever was not; "that the Father without the Son can neither be named nor exist, "there is the testimony of the Son Himself: 'I am in the Father and the Father "in me' and 'I and the Father are one'. None of us "denies the 'begotten', but begotten in relation to certain things, altogether "what are called invisible and visible, the begotten craftsman of "archangels and angels and the world and for the human race, because 115 "it says: 'Wisdom, the artisan of all things, taught me' and 'all things were "made through him'. For He could not always be if He received a beginning, "because the Word, always being, has no beginning, and God never "endures an end. We do not say the Father is the Son, nor again that the Son "is the Father; but the Father is Father and the Son is Son of the Father. "We confess the Son to be the power of the Father; we confess Him to be the "Word of God the Father, beside whom there is no other, and the Word "to be true God and wisdom and power. We hand down that He is a true Son, "but we do not say the Son is called Son in the same way as the rest are called sons, "because they are called sons either through the grace of regeneration or because "they are deemed worthy, not through the one hypostasis, "which is of the Father and of the Son. We confess Him to be both only-begotten "and firstborn; but only-begotten as the Word, who always was and "is in the Father; but firstborn with respect to the man. And He differs from 116 "the common creation, because He is also firstborn from the dead. We "confess that God is one, we confess one Godhead of the Father and the Son. "And no one ever denies that the Father is greater than the Son, not because of "another hypostasis, not because of a difference, but because the very name "of 'Father' is greater than 'Son'. But this is their blasphemous and "corrupt interpretation, that for this reason they contend He said "' I and the Father are one' on account of their concord and "harmony. "We, all the catholics, have condemned their foolish and pitiable "thought. Just as mortal men, since they began to differ, "having taken offense, are at odds and return to reconciliation, "so, they say, separation and discord can be between God the Father almighty "and the Son; which is most absurd both to think "and to suppose. But we both believe and affirm and "so understand, that the sacred voice spoke 'I and the Father are "one' also on account of the unity of hypostasis, which is one of the "Father and one of the Son. And this we also believe always, "that He reigns with the Father without beginning and without end, and that 117 "his has neither time nor cessation the

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ἁπανταχοῦ συλλειτουργῶν ἡμῶν ὁμοφωνίαν διασώζεσθαι. "Ἀποκηρύττομεν δὲ ἐκείνους καὶ ἐξορίζομεν τῆς καθολικῆς ἐκ "κλησίας τοὺς διαβεβαιουμένους ὅτι θεός ἐστιν δηλονότι ὁ Χριστός, "ἀλλὰ μὴν ἀληθινὸς θεὸς οὐκ ἔστιν, ὅτι υἱός ἐστιν, ἀλλὰ ἀληθινὸς "υἱὸς οὐκ ἔστιν, ὅτι γεννητός ἐστιν ἅμα καὶ γενητός. οὕτως γὰρ 113 "ἑαυτοὺς νοεῖν τὸν γεγεννημένον ὁμολογοῦσιν, ὅτι οὕτως εἶπον· "τὸ "γεγεννημένον γεγενημένον ἐστίν", καὶ ὅτι, τοῦ Χριστοῦ πρὸ αἰώνων "ὄντος, διδόασιν αὐτῷ ἀρχὴν καὶ τέλος, ὅπερ οὐκ ἐν καιρῷ, ἀλλὰ "πρὸ παντὸς χρόνου ἔχει. καὶ ὑπόγυον δὲ δύο ἔχεις ἀπὸ τῆς ἀσπίδος "τῆς Ἀρειανῆς ἐγεννήθησαν, Οὐάλης καὶ Οὐρσάκιος· οἵ τινες καυχῶν "ται καὶ οὐκ ἀμφιβάλλουσι λέγοντες ἑαυτοὺς Χριστιανοὺς εἶναι καὶ "ὅτι ὁ λόγος καὶ ὅτι τὸ πνεῦμα καὶ ἐσταυρώθη καὶ ἐσφάγη καὶ "ἀπέθανεν καὶ ἀνέστη καί, ὅπερ τὸ τῶν αἱρετικῶν σύστημα φιλο "νεικεῖ, διαφόρους εἶναι τὰς ὑποστάσεις τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ "τοῦ ἁγίου πνεύματος καὶ εἶναι κεχωρισμένας. "Ἡμεῖς δὲ ταύτην παρειλήφαμεν καὶ δεδιδάγμεθα, ταύτην ἔχομεν "τὴν καθολικὴν καὶ ἀποστολικὴν παράδοσιν καὶ πίστιν καὶ ὁμο "λογίαν· μίαν εἶναι ὑπόστασιν, ἣν αὐτοὶ οἱ αἱρετικοὶ οὐσίαν προσα "γορεύουσι, τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος. καὶ "εἰ ζητοῖεν, τίς τοῦ υἱοῦ ἡ ὑπόστασίς ἐστιν, ὁμολογοῦμεν ὡς αὕτη [ἦν] "ἡ μόνη τοῦ πατρὸς ὁμολογουμένη, καὶ μηδέ ποτε πατέρα χωρὶς υἱοῦ "μηδὲ υἱὸν χωρὶς πατρὸς γεγενῆσθαι μηδὲ εἶναι δύνασθαι ὅ ἐστι 114 "λόγος πνεῦμα. ἀτοπώτατον γάρ ἐστι λέγειν ποτὲ πατέρα μὴ γε "γενῆσθαι· πατέρα χωρὶς υἱοῦ μήτε ὀνομάζεσθαι μήτε εἶναι δύνασθαι, "ἔστιν αὐτοῦ τοῦ υἱοῦ μαρτυρία· "ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ "ἐν ἐμοί" καὶ "ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν". οὐδεὶς ἡμῶν ἀρ "νεῖται τὸ "γεγεννημένον", ἀλλά τισιν γεγεννημένον, παντάπασιν "ἅπερ ἀόρατα καὶ ὁρατὰ προσαγορεύεται, γεννηθέντα τεχνίτην καὶ "ἀρχαγγέλων καὶ ἀγγέλων καὶ κόσμου καὶ τῷ ἀνθρωπίνῳ γένει, ὅτι 115 "φησίν· "ἡ πάντων τεχνῖτις ἐδίδαξέ με σοφία" καὶ "πάντα δι' "αὐτοῦ ἐγένετο". οὐ πάντοτε γὰρ εἶναι ἠδύνατο εἰ ἀρχὴν ἔλαβεν, "ὅτι ὁ πάντοτε ὢν ἀρχὴν οὐκ ἔχει λόγος, θεὸς δὲ οὐδέποτε ὑπο "μένει τέλος. οὐ λέγομεν τὸν πατέρα υἱὸν εἶναι οὐδὲ πάλιν τὸν υἱὸν "πατέρα εἶναι· ἀλλ' ὁ πατὴρ πατήρ ἐστι καὶ ὁ υἱὸς πατρὸς υἱός. "ὁμολογοῦμεν δύναμιν εἶναι τοῦ πατρὸς τὸν υἱόν· ὁμολογοῦμεν τὸν "λόγον θεοῦ πατρὸς εἶναι, παρ' ὃν ἕτερος οὐκ ἔστιν, καὶ τὸν λόγον "ἀληθῆ θεὸν καὶ σοφίαν καὶ δύναμιν. ἀληθῆ δὲ υἱὸν παραδιδόαμεν, "ἀλλ' οὐχ ὥσπερ οἱ λοιποὶ υἱοὶ προσαγορεύονται τὸν υἱὸν λέγομεν, "ὅτι ἐκεῖνοι ἢ διὰ τοῦτο θεοὶ εἶεν τοῦ ἀναγεννᾶσθαι χάριν ἢ διὰ τὸ "καταξιωθῆναι υἱοὶ προσαγορεύονται, οὐ διὰ τὴν μίαν ὑπόστασιν, "ἥτις ἐστὶ τοῦ πατρὸς καὶ τοῦ υἱοῦ. ὁμολογοῦμεν καὶ μονογενῆ "καὶ πρωτότοκον· ἀλλὰ μονογενῆ τὸν λόγον, ὃς πάντοτε ἦν καὶ "ἔστιν ἐν τῷ πατρί· τὸ πρωτότοκος δὲ τῷ ἀνθρώπῳ. διαφέρει δὲ 116 "τῇ κοινῇ κτίσει, ὅτι καὶ πρωτότοκος ἐκ τῶν νεκρῶν. ὁμο "λογοῦμεν ἕνα εἶναι θεόν, ὁμολογοῦμεν μίαν πατρὸς καὶ υἱοῦ θεό "τητα. οὐδέ τις ἀρνεῖταί ποτε τὸν πατέρα τοῦ υἱοῦ μείζονα, οὐ δι' "ἄλλην ὑπόστασιν, οὐ διὰ τὴν διαφοράν, ἀλλ' ὅτι αὐτὸ τὸ ὄνομα "τοῦ πατρὸς μεῖζόν ἐστι τοῦ υἱοῦ. αὕτη δὲ αὐτῶν ἡ βλάσφημος καὶ "διεφθαρμένη ἑρμηνεία, τούτου ἕνεκα εἰρηκέναι αὐτὸν φιλονεικοῦσιν "" ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν " διὰ τὴν συμφωνίαν καὶ τὴν ὁμό "νοιαν. "Κατέγνωμεν πάντες οἱ καθολικοὶ τῆς μωρᾶς καὶ οἰκτρᾶς "αὐτῶν διανοίας. ὥσπερ ἄνθρωποι θνητοὶ ἐπειδὴ διαφέρεσθαι ἤρ "ξαντο προσκεκρουκότες διχονοοῦσι καὶ εἰς διαλλαγὴν ἐπάνεισιν, "οὕτως διάστασις καὶ διχόνοια μεταξὺ πατρὸς θεοῦ παντοκράτορος "καὶ τοῦ υἱοῦ εἶναι δύναται, λέγουσιν· ὅπερ ἀτοπώτατον καὶ νοῆσαι "καὶ ὑπολαβεῖν. ἡμεῖς δὲ καὶ πιστεύομεν καὶ διαβεβαιούμεθα καὶ "οὕτω νοοῦμεν, ὅτι ἡ ἱερὰ φωνὴ ἐλάλησεν " ἐγὼ καὶ ὁ πατὴρ ἕν "ἐσμεν " καὶ διὰ τὴν τῆς ὑποστάσεως ἑνότητα, ἥτις ἐστὶ μία τοῦ "πατρὸς καὶ μία τοῦ υἱοῦ. καὶ τοῦτο δὲ πιστεύομεν πάντοτε, ἀν "άρχως καὶ ἀτελευτήτως τοῦτον μετὰ τοῦ πατρὸς βασιλεύειν καὶ μὴ 117 "ἔχειν μήτε χρόνον μήτε ἔκλειψιν αὐτοῦ τὴν