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truly a son, let him be anathema. And if anyone, hearing 'the image of the invisible God' of the only-begotten Son, says the Son is unlike according to substance, though he is the image of the invisible God, whose image he is also understood to be according to substance, as not saying he is truly a son, let him be anathema. And if anyone, hearing the Son say, "For as the Father has life in himself, so he has granted the Son also to have life in himself," says that he who has received 3.282 life from the Father and confesses "I live because of the Father" is the same as he who has given it, let him be anathema. And if anyone, hearing "For as the Father has life in himself, so he has granted the Son also to have life in himself," says the Son is unlike the Father according to substance, protesting that it is as he has said, let him be anathema. For it is clear that since the life in the Father signifies the substance that is understood, and the life of the only-begotten, who is generated from the Father, signifies the substance that is understood, the word "so" signifies the likeness of substance to substance; let him be anathema. 11. And if anyone, hearing from him "he created me" and "he begets me," does not understand "he begets me" in its proper sense and according to substance, but says "he begets me" is the same as "he created me," as not saying that from the two names the Son is signified as the impassibly perfect Son, but through the two names, "he created me" and "he begets me," confesses him to be only a creature and no longer a son, though Wisdom has piously delivered the understanding from the two, let him be anathema. And if anyone, when the Son reveals to us his likeness to his own Father according to substance, through the words, "For as the Father has life in himself, so he has granted the Son also to have life in himself," and the likeness according to energy through his teaching, "For whatever the Father does, these things the Son also does in like manner," should grant only the likeness according to energy, depriving the Son of the likeness according to substance, which is the most essential part of our faith, as depriving himself of eternal life in the knowledge of the Father and the Son, let him be anathema. 3.283 And if anyone, professing to believe in the Father and the Son, should say the Father is Father not of a like substance but of an energy, daring to utter "profane novelties of speech" against the substance of the Son of God and denying him to be truly a son, let him be anathema. And if anyone, understanding the Son to be like in substance to him of whom he is also understood to be the Son, should say the Son is the same as the Father, or part of the Father, or by emanation and by passion, as with corporeal sons, though he is the incorporeal Son subsisting from the incorporeal Father, let him be anathema. And if anyone, because the Father is never understood as Son, and the Son is never understood as Father, says the Son is other than the Father, because the Father is one person and the Son is another, as it is said, "There is another who testifies of me," and "The Father who sent me," he says, "testifies," and because of this pious distinction of persons understood in the church, of Father and Son, fearing lest the Son be understood as the same as the Father, should say the Son is unlike the Father in substance, let him be anathema. And if anyone understands the Father to be the Father of the only-begotten Son in time and does not believe that the only-begotten Son subsists impassibly from the Father beyond time and beyond all human understanding, as transgressing the apostolic preaching, which set aside times concerning the Father and the Son, and faithfully taught us, "In the beginning was the Word, and the Word was with God, and the Word was God," let him be anathema. And if anyone says the Father is older in time than his only-begotten Son, and the Son is younger in time than the Father, let him be anathema. And if anyone refers the timeless subsistence of the only-begotten Christ from the Father to the unbegotten substance of God, as speaking of a Son-Father, let him be anathema. And if anyone says the Father is Father of the only-begotten Son by authority alone and not Father of the only-begotten Son by authority and substance together, as 3.284 taking authority alone and making him common with the rest of creation and not saying

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ἀληθῶς υἱόν, ἀνάθεμα ἔστω. Καὶ εἴ τις «εἰκόνα» ἀκούων τὸν μονογενῆ υἱὸν «τοῦ ἀοράτου θεοῦ» ἀνόμοιον λέγοι καὶ κατ' οὐσίαν τὸν υἱόν, εἰκόνα ὄντα τοῦ θεοῦ τοῦ ἀοράτου, οὗ εἰκὼν καὶ κατ' οὐσίαν νοεῖται, ὡς ἀληθῶς μὴ λέγων υἱόν, ἀνάθεμα ἔστω. Καὶ εἴ τις ἀκούων τοῦ υἱοῦ λέγοντος «ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτω καὶ τῷ υἱῷ δέδωκε ζωὴν ἔχειν ἐν ἑαυτῷ,» ταὐτὸν 3.282 λέγοι τὸν εἰληφότα παρὰ τοῦ πατρὸς τὴν ζωὴν καὶ ὁμολογοῦντα τὸ «κἀγὼ ζῶ διὰ τὸν πατέρα» τῷ δεδωκότι, ἀνάθεμα ἔστω. Καὶ εἴ τις ἀκούων τὸ «ὥσπερ γὰρ ὁ πατὴρ ζωὴν ἔχει ἐν ἑαυτῷ, οὕτω καὶ τῷ υἱῷ ἔδωκε ζωὴν ἔχειν ἐν ἑαυτῷ» ἀνόμοιον λέγοι κατ' οὐσίαν τὸν υἱὸν τῷ πατρί, διαμαρτυρόμενος ὅτι οὕτως ἔχει ὡς εἴρηκεν, ἀνάθεμα ἔστω. φανερὸν γὰρ ὅτι τῆς ζωῆς τῆς ἐν τῷ πατρὶ νοουμένης οὐσίας σημαινομένης καὶ τῆς ζωῆς τῆς τοῦ μονογενοῦς τῆς ἐκ τοῦ πατρὸς γεγεννημένης οὐσίας νοουμένης, τὸ «οὕτως» τὴν ὁμοιότητα τῆς οὐσίας πρὸς οὐσίαν σημαίνει ἀνάθεμα ἔστω. 11. Καὶ εἴ τις τὸ «ἔκτισέ με» καὶ τὸ «γεννᾷ με» παρ' αὐτοῦ ἀκούων, τὸ «γεννᾷ με» μὴ ἐπὶ τοῦ αὐτοῦ καὶ κατ' οὐσίαν ἐννοεῖ, ἀλλὰ ταὐτὸν λέγοι τὸ «γεννᾷ με» τῷ «ἔκτισέ με», ὡς μὴ λέγων τὸν υἱὸν τὸν ἀπαθῶς τέλειον ἐκ τῶν δύο ὀνομάτων σημαίνεσθαι υἱόν, ἀλλὰ διὰ τῶν δύο ὀνομάτων, τοῦ «ἔκτισέ με» καὶ τοῦ «γεννᾷ με», κτίσμα μόνον ὁμολογῶν καὶ μηκέτι υἱόν, ὡς παραδέδωκεν ἡ σοφία ἐκ τῶν δύο εὐσεβῶς τὴν ἔννοιαν, ἀνάθεμα ἔστω. Καὶ εἴ τις, τοῦ υἱοῦ τὴν μὲν κατ' οὐσίαν πρὸς τὸν ἑαυτοῦ πατέρα ὁμοιότητα ἡμῖν ἀποκαλύπτοντος, δι' ὧν φησιν «ὥσπερ γὰρ ὁ πατὴρ ζωὴν ἔχει ἐν ἑαυτῷ, οὕτως καὶ τῷ υἱῷ ἔδωκε ζωὴν ἔχειν ἐν ἑαυτῷ», τὴν δὲ κατ' ἐνέργειαν δι' ὧν παιδεύει «ἃ γὰρ ἂν ὁ πατὴρ ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ», μόνην τὴν κατ' ἐνέργειαν ὁμοιότητα διδοὺς τῆς κατ' οὐσίαν, ἥ ἐστι τὸ κεφαλαιωδέστατον ἡμῶν τῆς πίστεως, ἀποστεροίη τὸν υἱόν, ὡς ἑαυτὸν ἀποστερῶν τῆς ἐν γνώσει πατρὸς καὶ υἱοῦ αἰωνίου ζωῆς, ἀνάθεμα ἔστω. 3.283 Καὶ εἴ τις εἰς πατέρα καὶ υἱὸν πιστεύειν ἐπαγγελλόμενος, τὸν πατέρα μὴ οὐσίας ὁμοίας αὐτοῦ λέγοι πατέρα, ἀλλὰ ἐνεργείας, ὡς «βεβήλους καινοφωνίας» κατὰ τῆς οὐσίας τοῦ υἱοῦ τοῦ θεοῦ φθέγγεσθαι τολμῶν καὶ ἀναιρῶν τὸ εἶναι ἀληθῶς υἱόν, ἀνάθεμα ἔστω. Καὶ εἴ τις υἱὸν ὅμοιον κατ' οὐσίαν νοῶν ἐκείνου οὗ καὶ νοεῖται υἱός, ἢ ταὐτὸν λέγοι τῷ πατρὶ τὸν υἱὸν ἢ μέρος τοῦ πατρὸς ἢ κατὰ ἀπόρροιαν καὶ κατὰ πάθος, ὡς σωματικοὺς υἱούς, τὸν ἐκ τοῦ ἀσωμάτου πατρὸς ἀσώματον υἱὸν ὑποστάντα, ἀνάθεμα ἔστω. Καὶ εἴ τις διὰ τὸ τὸν πατέρα μήποτε υἱὸν νοεῖσθαι καὶ τὸν υἱὸν μήποτε πατέρα νοεῖσθαι, ἕτερον λέγων τὸν υἱὸν παρὰ τὸν πατέρα, διὰ τὸ τὸν πατέρα ἕτερον εἶναι καὶ τὸν υἱόν, καθὼς εἴρηται «ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ» καὶ «μαρτυρεῖ» γάρ φησιν «ὁ πέμψας με πατήρ», διὰ ταύτην τὴν εὐσεβῆ ἐν τῇ ἐκκλησίᾳ νοουμένην ἰδιότητα τῶν προσώπων, πατρὸς μὲν καὶ υἱοῦ, δεδιὼς μή ποτε ταὐτὸν νοηθῇ υἱὸς πατρί, ἀνόμοιον λέγοι κατ' οὐσίαν τὸν υἱὸν τῷ πατρί, ἀνάθεμα ἔστω. Καὶ εἴ τις ἐν χρόνῳ τὸν πατέρα πατέρα νοεῖ τοῦ μονογενοῦς υἱοῦ καὶ μὴ ὑπὲρ χρόνους καὶ παρὰ πάσας ἀνθρωπίνας ἐννοίας πιστεύει τὸν μονογενῆ υἱὸν ἐκ τοῦ πατρὸς ἀπαθῶς ὑφεστάναι, ὡς παραβαίνων τὸ ἀποστολικὸν κήρυγμα, χρόνους μὲν περὶ πατρὸς καὶ υἱοῦ παρωσάμενον, πιστῶς δὲ ἡμᾶς παιδεῦσαν τὸ «ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος», ἀνάθεμα ἔστω. Καὶ εἴ τις τὸν πατέρα πρεσβύτερον χρόνῳ λέγοι τοῦ ἐξ ἑαυτοῦ μονογενοῦς υἱοῦ, νεώτερον δὲ χρόνῳ τὸν υἱὸν τοῦ πατρός, ἀνάθεμα ἔστω. Καὶ εἴ τις τὸ ἄχρονον τῆς τοῦ μονογενοῦς Χριστοῦ ἐκ πατρὸς ὑποστάσεως ἐπὶ τὴν ἀγέννητον τοῦ θεοῦ οὐσίαν ἀναφέρει, ὡς υἱοπάτορα λέγων, ἀνάθεμα ἔστω. Καὶ εἴ τις ἐξουσίᾳ μόνῃ τὸν πατέρα πατέρα λέγοι τοῦ μονογενοῦς υἱοῦ καὶ μὴ ἐξουσίᾳ ὁμοῦ καὶ οὐσίᾳ πατέρα τοῦ μονογενοῦς υἱοῦ, ὡς 3.284 μόνην τὴν ἐξουσίαν λαμβάνων καὶ κοινοποιῶν αὐτὸν πρὸς τὰ λοιπὰ ποιήματα καὶ οὐ λέγων