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there essence and hypostasis. For if the words meant one and the same concept, what need was there of both? But it is clear that since some denied that he is from the essence of the Father, and others said not from the essence, but from some other hypostasis, so they rejected both as alien to the ecclesiastical mind. For where they declared their own mind, they said the Son is from the essence of the Father, no longer adding also "from the hypostasis." So that the one is set for the rejection of the wicked mind, but this has the manifestation of the saving dogma. It is necessary, therefore, to confess the Son to be consubstantial with the Father, as it is written. And to confess the Father in his own hypostasis, and the Son in his own, and the Holy Spirit in his own, as they themselves have clearly set forth. For they have sufficiently and clearly shown, by saying "Light from Light," that the light which begat is one thing, and the light which was begotten is another, yet Light and Light, so that the account of the essence is one and the same. Let there be set before us also this faith which was written down at Nicaea. 125.2 "We believe in one God, the 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; consubstantial 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 came down and was incarnate, was made man, suffered and rose again on the third day, ascended into the heavens, 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 'he came into being from non-existent things,' or who assert that the Son of God is 'from another hypostasis or essence,' or 'mutable' or 'alterable'—such persons the catholic and apostolic Church anathematizes." 125.3 Since, therefore, the other points have been defined sufficiently and accurately here, some for the correction of those who have been harmed, and others for the prevention of those things expected to spring up, but the doctrine concerning the Spirit is set down in passing, not having been deemed worthy of any elaboration because this question had not yet at that time been raised, but the thought concerning him existed unassailed in the souls of the believers, but little by little the evil seeds of impiety progressed, which were first cast down by Arius, the leader of the heresy, and were later nourished by those who wickedly succeeded him to the ruin of the Churches, and the succession of impiety ended in blasphemy against the Spirit, it is necessary, against those not sparing themselves nor foreseeing the inescapable threat which our Lord has directed against those who blaspheme against the Holy Spirit, to propose this: that they must anathematize those who say the Holy Spirit is a creature, and those who think so, and those who do not confess him to be holy by nature, just as the Father is holy by nature and the Son is holy by nature, but who alienate him from the divine and blessed nature. And the proof of the right mind is not to separate him from the Father and the Son (for we must be baptized as we have received, believe as we are baptized, and glorify as we have believed, Father and Son and Holy Spirit), and to withdraw from the communion of those who call him a creature, as openly blaspheming, it having been confessed (for the note is necessary on account of the slanderers) that we say the Holy Spirit is neither unbegotten, for we know one unbegotten and one beginning of all beings, the Father of our Lord Jesus Christ, nor begotten, for we have been taught one Only-begotten in the tradition of the faith; but having been taught that the Spirit of truth proceeds from the Father, we confess him to be from God, uncreatedly. And to anathematize also those who call the Holy Spirit ministering, as by this word leading him down into the rank of a creature.

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ἐκεῖ οὐσίαν καὶ ὑπόστασιν. Εἰ γὰρ μίαν καὶ τὴν αὐτὴν ἐδήλουν ἔννοιαν αἱ φωναί, τίς χρεία ἦν ἑκατέρων; Ἀλλὰ δῆλον ὅτι ὡς τῶν μὲν ἀρνουμένων τὸ ἐκ τῆς οὐσίας εἶναι τοῦ Πατρός, τῶν δὲ λεγόντων οὔτε ἐκ τῆς οὐσίας, ἀλλ' ἐξ ἄλλης τινὸς ὑποστάσεως, οὕτως ἀμφότερα ὡς ἀλλότρια τοῦ ἐκκλησιαστικοῦ φρονήματος ἀπηγόρευσαν. Ἐπεὶ ὅπου γε τὸ ἑαυτῶν ἐδήλουν φρόνημα, εἶπον ἐκ τῆς οὐσίας τοῦ Πατρὸς τὸν Υἱὸν οὐκέτι προσ θέντες καὶ τὸ ἐκ τῆς ὑποστάσεως. Ὥστε ἐκεῖνο μὲν ἐπ' ἀθετήσει κεῖται τοῦ πονηροῦ φρονήματος, τοῦτο δὲ φανέ ρωσιν ἔχει τοῦ σωτηρίου δόγματος. ∆εῖ τοίνυν ὁμολογεῖν ὁμοούσιον τὸν Υἱὸν τῷ Πατρί, καθὼς γέγραπται. Ὁμο λογεῖν δὲ ἐν ἰδίᾳ μὲν ὑποστάσει τὸν Πατέρα, ἐν ἰδίᾳ δὲ τὸν Υἱὸν καὶ ἐν ἰδίᾳ τὸ Πνεῦμα τὸ Ἅγιον, καθὰ καὶ αὐτοὶ σαφῶς ἐκδεδώκασιν. Αὐτάρκως γὰρ καὶ σαφῶς ἐνεδείξαντο εἰπόντες «Φῶς ἐκ Φωτὸς» ὅτι ἕτερον μὲν τὸ γεννῆσαν φῶς, ἕτερον δὲ τὸ γεννηθέν, Φῶς μέντοι καὶ Φῶς, ὥστε ἕνα καὶ τὸν αὐτὸν εἶναι τὸν τῆς οὐσίας λόγον. Ἐγκείσθω δὲ ἡμῖν καὶ αὐτὴ ἡ πίστις ἡ κατὰ Νίκαιαν συγγραφεῖσα. 125.2 «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 Πατ ρός· Θεὸν ἐκ Θεοῦ, Φῶς ἐκ Φωτός, Θεὸν ἀληθινὸν 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 ἡμε τέραν σωτηρίαν κατελθόντα καὶ σαρκωθέντα, ἐνανθρωπή σαντα, παθόντα καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, ἀνελθόντα εἰς οὐρανούς, ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς. Καὶ εἰς τὸ Ἅγιον Πνεῦμα. Τοὺς δὲ λέγοντας· ἦν ποτε ὅτε οὐκ ἦν καὶ πρὶν γεννηθῆναι οὐκ ἦν, καὶ ὅτι ἐξ οὐκ ὄντων ἐγέ νετο ἢ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκοντας εἶναι ἢ τρεπτὸν ἢ ἀλλοιωτὸν τὸν Υἱὸν τοῦ Θεοῦ, τοὺς τοιούτους ἀναθεματίζει ἡ καθολικὴ καὶ ἀποστολικὴ Ἐκκλησία.» 125.3 Ἐπεὶ οὖν ἐνταῦθα τὰ μὲν ἄλλα ἀρκούντως καὶ ἀκρι βῶς διώρισται, τὰ μὲν ἐπὶ διορθώσει τῶν βλαβέντων, τὰ δὲ εἰς προφυλακὴν τῶν προσδοκωμένων ὑποφυήσεσθαι, ὁ δὲ περὶ τοῦ Πνεύματος λόγος ἐν παραδρομῇ κεῖται οὐδεμιᾶς ἐξεργασίας ἀξιωθεὶς διὰ τὸ μηδέπω τότε τοῦτο κεκινῆσθαι τὸ ζήτημα, ἀλλ' ἀνεπιβούλευτον ἐνυπάρχειν ταῖς τῶν πιστευόντων ψυχαῖς τὴν περὶ αὐτοῦ διάνοιαν, κατὰ μικρὸν δὲ προϊόντα τὰ πονηρὰ τῆς ἀσεβείας σπέρματα ἃ πρότερον μὲν ὑπὸ Ἀρείου τοῦ προστάτου τῆς αἱρέσεως κατεβλήθη, ὕστερον δὲ ὑπὸ τῶν τὰ ἐκείνου κακῶς διαδεξα μένων ἐπὶ λύμῃ τῶν Ἐκκλησιῶν ἐξετράφη καὶ ἡ ἀκο λουθία τῆς ἀσεβείας εἰς τὴν κατὰ τοῦ Πνεύματος βλασφημίαν ἀπέσκηψεν, ἀναγκαῖον πρὸς τοὺς μὴ φειδο μένους ἑαυτῶν μηδὲ προορωμένους τὴν ἄφυκτον ἀπειλὴν ἣν τοῖς βλασφημοῦσιν εἰς τὸ Πνεῦμα τὸ Ἅγιον ὁ Κύριος ἡμῶν ἐπανετείνατο ἐκεῖνο προτείνειν ὅτι χρὴ αὐτοὺς ἀναθεματίζειν τοὺς λέγοντας κτίσμα τὸ Πνεῦμα τὸ Ἅγιον καὶ τοὺς νοοῦντας οὕτω καὶ τοὺς μὴ ὁμολογοῦντας αὐτὸ φύσει ἅγιον εἶναι, ὡς ἔστι φύσει ἅγιος ὁ Πατὴρ καὶ φύσει ἅγιος ὁ Υἱός, ἀλλ' ἀποξενοῦντας αὐτὸ τῆς θείας καὶ μακαρίας φύσεως. Ἀπόδειξις δὲ τοῦ ὀρθοῦ φρονήματος τὸ μὴ χωρίζειν αὐτὸ Πατρὸς καὶ Υἱοῦ (δεῖ γὰρ ἡμᾶς βαπτί ζεσθαι μὲν ὡς παρελάβομεν, πιστεύειν δὲ ὡς βαπτιζόμεθα, δοξάζειν δέ, ὡς πεπιστεύκαμεν, Πατέρα καὶ Υἱὸν καὶ Ἅγιον Πνεῦμα), ἀφίστασθαι δὲ τῆς κοινωνίας τῶν κτίσμα λεγόντων ὡς φανερῶς βλασφημούντων, ἐκείνου διωμολο γημένου (ἀναγκαία γὰρ ἡ ἐπισημείωσις διὰ τοὺς συκο φάντας) ὅτι οὔτε ἀγέννητον λέγομεν τὸ Πνεῦμα τὸ Ἅγιον, ἕνα γὰρ οἴδαμεν ἀγέννητον καὶ μίαν τῶν ὄντων ἀρχήν, τὸν Πατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, οὔτε γεννητόν, ἕνα γὰρ Μονογενῆ ἐν τῇ παραδόσει τῆς πίστεως δεδι δάγμεθα· τὸ δὲ Πνεῦμα τῆς ἀληθείας ἐκ τοῦ Πατρὸς ἐκπορεύεσθαι διδαχθέντες ἐκ τοῦ Θεοῦ εἶναι ὁμολογοῦμεν ἀκτίστως. Ἀναθεματίζειν δὲ καὶ τοὺς λειτουργικὸν λέγοντας τὸ Πνεῦμα τὸ Ἅγιον, ὡς διὰ τῆς φωνῆς ταύτης εἰς τὴν τοῦ κτίσματος κατάγοντας τάξιν.