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to agree with the faith of the holy church and to leave aside the contentious word. But Vitalis said: "For what is between us?" For this man had a division with a certain venerable and distinguished man, Paulinus the bishop, and Paulinus with the aforementioned Vitalis, who had been summoned by us. Wishing, therefore, to reconcile them both to peace—for both seemed to preach the orthodox faith and each had a division for some pretext; For Vitalis accused Paulinus of a saying regarding the name of Sabellius—wherefore, when we arrived * we were restrained from full communion with Paulinus, until he persuaded us with a written statement, by which he had already previously made his consent for the sake of an apology to the blessed Athanasius. For he brought and delivered to us a copy of this with a signature, clearly containing [a statement] about the Trinity and together about the mind of Christ's incarnation, in the hand of our blessed father Athanasius himself, which statement I have subjoined. And it is this: A copy in the hand of Paulinus the bishop. 21. I, Paulinus the bishop, think thus, as I received from the fathers: that the Father is existing and subsistent, perfect; and the Son is subsistent, perfect; and the Holy Spirit is subsistent, perfect. Therefore I also 3.435 accept the aforementioned interpretation concerning the three hypostases and the one hypostasis or ousia, and those who think thus; for it is pious to think and to confess the Trinity in one Godhead. And concerning the incarnation of the Word of the Father, which happened for our sake, I think thus, as is written above, that according to John, "the Word was made flesh." For not according to the most impious who say that he suffered change, but that for our sake he became man, having been born of the holy virgin and the Holy Spirit. For the Savior did not have a body without a soul, nor without sensation, nor without a mind. And in the hand of the bishop Athanasius: For it was not possible, since the Lord became man for us, that his body be without a mind. Wherefore I anathematize those who reject the faith confessed at Nicaea and do not confess that the Son is of the substance of or consubstantial with the Father. And I also anathematize those who say that the Holy Spirit is a creature made through the Son. Furthermore, I anathematize the heresy of Sabellius and of Photinus and every heresy, adhering to the faith according to Nicaea and to all that has been written above. It is completed. 22. And we said to brother Vitalis and those with him: "What do you say? If there is anything between you, correct it." But he said: "Let them speak." And they said that they do not say that Christ became a perfect man. And he immediately answered that "Yes, we confess that Christ has taken on a perfect man." And this was marvelous to those who heard and full of joy. But we, knowing the mind of those who through pretexts usurp the understanding of their own brethren, remained questioning precisely whether "Do you confess that Christ has taken on flesh by nature?" And he agreed that, "Yes." "From Mary the holy virgin without the seed of a man and through the Holy Spirit?" And he confessed this also. "Did God the Word, the Son of God, coming forth by nature from the virgin, take up flesh?" And he agreed with difficulty. And we were already in joy, since from some who came to us in Cyprus we had heard from the aforementioned children that the flesh from Mary was not confessed at all. But when the most reverent man himself confessed that our Lord Jesus Christ had taken up flesh from Mary, he was again asked by us if he had also taken up a soul. And to this he likewise agreed with difficulty, as one must 3.436 not speak otherwise, but in all things tell the truth. For it is necessary for one writing to men about truth to give all his mind, to have the fear of God before his eyes, and to compose nothing falsified in the declaration of the writing. 23. Therefore he confessed

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συμφωνῆσαι τῇ πίστει τῆς ἁγίας ἐκκλησίας καὶ ἐᾶσαι τὸ φιλόνεικον ῥῆμα. ὁ δὲ Βιτάλιος ἔλεγε· τί γάρ ἐστι τὸ ἀνὰ μέσον ἡμῶν; εἶχε γὰρ οὗτος διάστασιν πρὸς αἰδέσιμόν τινα ἄνδρα καὶ ἐπίσημον, Παυλῖνον τὸν ἐπίσκοπον, καὶ Παυλῖνος πρὸς τὸν εἰρημένον Βιτάλιον, ὑφ' ἡμῶν μετακληθέντα. βουλόμενοι τοίνυν ἀμφοτέρους εἰς εἰρήνην συμβιβάσαι ἀμφότεροι γὰρ ἐδόκουν ὀρθόδοξον πίστιν κηρύττειν καὶ ἕκαστος διάστασιν εἶχε διά τινα πρόφασιν· ὁ μὲν γὰρ Βιτάλιος Παυλίνῳ ἐπέφερεν ὡς περὶ Σαβελλίου ὀνόματος ῥῆμα-διὸ γενομένων ἡμῶν * ἐπεσχέθημεν τῆς πρὸς τὸν Παυλῖνον τελείας κοινωνίας, ἕως ὅτε μετὰ ἐκθέσεως ἡμᾶς ἐγγράφου ἔπεισεν, δι' ἧς ἤδη πρότερον ἀπολογίας χάριν πρὸς τὸν μακαρίτην Ἀθανάσιον ἐποιήσατο τὴν συγκατάθεσιν. προσήνεγκε γὰρ καὶ ἐπέδωκεν ἡμῖν ταύτης τὸ ἀντίγραφον μεθ' ὑπογραφῆς, σαφῶς περὶ τριάδος ἔχον ὁμοῦ καὶ περὶ νοῦ τῆς τοῦ Χριστοῦ ἐνανθρωπήσεως, χειρὶ αὐτοῦ τοῦ μακαρίτου πατρὸς ἡμῶν Ἀθανασίου, ἣν ἔκθεσιν καθυπέταξα. καὶ ἔστιν ἥδε· Ἀντίγραφον διὰ χειρὸς Παυλίνου τοῦ ἐπισκόπου. 21. Ἐγὼ Παυλῖνος ὁ ἐπίσκοπος οὕτω φρονῶ καθὼς παρέλαβον ἀπὸ τῶν πατέρων, ὄντα καὶ ὑφεστῶτα πατέρα τέλειον καὶ ὑφεστῶτα υἱὸν τέλειον καὶ ὑφεστὼς τὸ πνεῦμα τὸ ἅγιον τέλειον. διὸ καὶ ἀπο3.435 δέχομαι τὴν προγεγραμμένην ἑρμηνείαν περὶ τῶν τριῶν ὑποστάσεων καὶ τῆς μιᾶς ὑποστάσεως ἤτοι οὐσίας, καὶ τοὺς φρονοῦντας οὕτως· εὐσεβὲς γάρ ἐστι φρονεῖν καὶ ὁμολογεῖν τὴν τριάδα ἐν μιᾷ θεότητι. καὶ περὶ τῆς ἐνανθρωπήσεως τῆς δι' ἡμᾶς γενομένης τοῦ λόγου τοῦ πατρὸς οὕτω φρονῶ καθὼς προγέγραπται, ὅτι κατὰ τὸν Ἰωάννην «ὁ λόγος σὰρξ ἐγένετο». οὐ γὰρ κατὰ τοὺς ἀσεβεστάτους τοὺς λέγοντας μεταβολὴν αὐτὸν πεπονθέναι, ἀλλ' ὅτι δι' ἡμᾶς ἄνθρωπος γέγονεν, ἔκ τε τῆς ἁγίας παρθένου καὶ ἁγίου πνεύματος γεννηθείς. οὔτε γὰρ ἄψυχον οὔτε ἀναίσθητον οὔτε ἀνόητον σῶμα εἶχεν ὁ σωτήρ. καὶ ἐν τῇ χειρὶ τοῦ ἐπισκόπου Ἀθανασίου· οὐ γὰρ οἷόν τε ἦν τοῦ κυρίου ἀνθρώπου δι' ἡμᾶς γενομένου ἀνόητον αὐτοῦ εἶναι τὸ σῶμα. ὅθεν ἀναθεματίζω τοὺς ἀθετοῦντας τὴν ἐν Νικαίᾳ ὁμολογηθεῖσαν πίστιν καὶ μὴ ὁμολογοῦντας ἐκ τῆς οὐσίας ἢ ὁμοούσιον εἶναι τὸν υἱὸν τῷ πατρί. ἀναθεματίζω δὲ καὶ τοὺς λέγοντας τὸ πνεῦμα τὸ ἅγιον κτίσμα διὰ τοῦ υἱοῦ γεγονός. ἔτι δὲ ἀναθεματίζω τὴν Σαβελλίου καὶ Φωτεινοῦ καὶ πᾶσαν αἵρεσιν, στοιχῶν τῇ πίστει τῇ κατὰ Νίκαιαν καὶ πᾶσι τοῖς προγεγραμμένοις. Ἐπληρώθη. 22. Ἐλέγομεν δὲ καὶ τῷ ἀδελφῷ Βιταλίῳ καὶ τοῖς σὺν αὐτῷ· τί καὶ ὑμεῖς λέγετε; εἴ τι ἐστὶν ἀνὰ μέσον ὑμῶν, διορθώσασθε. ὁ δὲ ἔφη· λεγέτωσαν αὐτοί. ἔφησαν δὲ ὅτι οὐ λέγουσι τὸν Χριστὸν τέλειον γεγονέναι ἄνθρωπον. ὁ δὲ εὐθὺς ἀπεκρίθη ὅτι ναί, ὁμολογοῦμεν τὸν Χριστὸν τέλειον ἄνθρωπον εἰληφέναι. ἦν δὲ τοῦτο θαυμαστὸν τοῖς ἀκούσασι καὶ χαρᾶς ἔμπλεον. εἰδότες δὲ ἡμεῖς τὴν διάνοιαν τῶν διὰ προφάσεων τὸν νοῦν τῶν ἰδίων ἀδελφῶν σφετεριζόντων τὸ ἀκριβὲς ἐνεμείναμεν ἐρωτῶντες ὅτι φύσει σάρκα ὁμολογεῖς τὸν Χριστὸν εἰληφέναι; ὁ δὲ συνετίθετο ὅτι ναί. ἀπὸ Μαρίας τῆς ἁγίας παρθένου ἄνευ σπέρματος ἀνδρὸς καὶ διὰ πνεύματος ἁγίου; ὁ δὲ καὶ τοῦτο ὡμολόγει. φύσει ἐκ τῆς παρθένου ἐλθὼν τὴν σάρκα ἀνείληφεν ὁ θεὸς λόγος, ὁ υἱὸς τοῦ θεοῦ; ὁ δὲ μετὰ βάρους συνετίθετο. ἤδη δὲ ἐν χαρᾷ καθιστάμεθα, ἐπειδὴ παρά τινων πρὸς ἡμᾶς εἰς Κύπρον ἐλθόντων ἠκούσαμεν τῶν προειρημένων παίδων ὅτι οὐδ' ὅλως ἡ σὰρξ ἀπὸ Μαρίας ὡμολογεῖτο. ὅτε δὲ αὐτὸς ὁ εὐλαβέστατος ἀνὴρ ἐκ Μαρίας τὴν σάρκα ἀνειληφέναι τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν ὡμολόγησε, πάλιν παρ' ἡμῶν ἠρωτᾶτο εἰ καὶ ψυχὴν εἴληφεν. ὁ δὲ καὶ εἰς τοῦτο ὁμοίως μετὰ βάρους συνετίθετο, ὡς οὐ χρὴ 3.436 λέγειν ἄλλως, ἀλλὰ κατὰ πάντα ἀληθεύειν. χρὴ γὰρ τὸν περὶ ἀληθείας ἀνθρώποις γράφοντα τὸν πάντα νοῦν δοῦναι, πρὸ ὀφθαλμῶν μὲν τὸν φόβον τοῦ θεοῦ ἔχειν, καὶ μηδὲν παραπεποιημένον εἰς τὴν τῆς γραφῆς ἐπαγγελίαν συντάττειν. 23. Ὡμολόγει οὖν ὁ