Lecture V.

Of Faith.

Hebrews xi. 1, 2

Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report.

1. How great a dignity the Lord bestows on you in transferring you from the order of Catechumens to that of the Faithful, the Apostle Paul shews, when he affirms,  God is faithful, by Whom ye were called into the fellowship of His Son Jesus Christ  1  1 Cor. i. 9. . For since God is called Faithful, thou also in receiving this title receivest a great dignity. For as God is called Good, and Just, and Almighty, and Maker of the Universe, so is He also called Faithful. Consider therefore to what a dignity thou art rising, seeing thou art to become partaker of a title of God  2  See Procatechesis 6, and Index, Faithful. .

2. Here then it is further required, that each of you be found faithful in his conscience:  for a faithful man it is hard to find  3  Prov. xx. 6. : not that thou shouldest shew thy conscience to me, for thou art not to  be judged of man’s judgment  4  1 Cor. iv. 3. See Index, Confession. ; but that thou shew the sincerity of thy faith to God,  who trieth the reins and hearts  5  Ps. vii. 9. , and  knoweth the thoughts of men  6  Ps. xciv. 11. . A great thing is a faithful man, being richest of all rich men. For  to the faithful man belongs the whole world of wealth  7  This sentence is a spurious addition to the text of the Septuagint, variously placed after Prov. xvii. 4, and xvii. 6. The thought is there completed by the antithesis, but to the faithless not even an obol. The origin of the interpolation is unknown. , in that he disdains and tramples on it. For they who in appearance are rich, and have many possessions, are poor in soul: since the more they gather, the more they pine with longing for what is still lacking. But the faithful man, most strange paradox, in poverty is rich: for knowing that we need only to have  food and raiment , and being  therewith content  8  1 Tim. vi. 8. , he has trodden riches under foot.

3. Nor is it only among us, who bear the name of Christ, that the dignity of faith is great  9  It was a common objection of Pagan philosophers that the Christian religion was not founded upon reason but only on faith. Cyril’s answer that faith is necessary in the ordinary affairs of life is the same which Origen had employed against Celsus (I. 11): “Why should it not be more reasonable, since all human affairs are dependent upon faith, to believe God rather than men? For who takes a voyage, or marries, or begets children, or casts seeds into the ground, without believing that better things will result, although the contrary might and sometimes does happen?” See also Arnobius, adversus Gentes, II. 8; and Hooker’s allusion to the scornful reproach of Julian the Apostate, “The highest point of your wisdom is believe” (Eccles. Pol. V. lxiii. 1.). : but likewise all things that are accomplished in the world, even by those who are aliens  10  By “aliens from the Church,” and “those who are without,” S. Cyril here means Pagans: so Tertullian, de Idololatriâ, c. xiv. But the latter term is applied to a Catechumen in Procatechesis. c. 12, and was also a common description of heretics: see Tertullian, de Baptismo, c. xv. from the Church, are accomplished by faith.

By faith the laws of marriage yoke together those who have lived as strangers: and because of the faith in marriage contracts a stranger is made partner of a stranger’s person and possessions. By faith husbandry also is sustained, for he who believes not that he shall receive a harvest endures not the toils. By faith sea-faring men, trusting to the thinnest plank, exchange that most solid element, the land, for the restless motion of the waves, committing themselves to uncertain hopes, and carrying with them a faith more sure than any anchor. By faith therefore most of men’s affairs are held together: and not among us only has there been this belief, but also, as I have said, among those who are without  11  By “aliens from the Church,” and “those who are without,” S. Cyril here means Pagans: so Tertullian, de Idololatriâ, c. xiv. But the latter term is applied to a Catechumen in Procatechesis. c. 12, and was also a common description of heretics: see Tertullian, de Baptismo, c. xv. . For if they receive not the Scriptures, but bring forward certain doctrines of their own, even these they accept by faith.

4. The lesson also which was read to-day invites you to the true faith, by setting before you the way in which you also must please God: for it affirms that  without faith it is impossible to please Him  12  Heb. xi. 6. . For when will a man resolve to serve God, unless he believes that  He is a giver of reward? When will a young woman choose a virgin life, or a young man live soberly, if they believe not that for chastity there is  a crown that fadeth not away  13  1 Pet. v. 4. ? Faith is an eye that enlightens every conscience, and imparts understanding; for the Prophet saith,  And if ye believe not, ye shall not understand  14  Is. vii. 9, according to the Septuagint. But A.V. and R.V. both render: If ye will not believe, surely ye shall not be established. .

Faith  stoppeth the mouths of lions  15  Heb. xi. 34. , as in Daniel’s case: for the Scripture saith concerning him, that  Daniel was brought up out of the den, and no manner of hurt was found upon him, because he believed in his God  16  Dan. vi. 23. . Is there anything more fearful than the devil? Yet even against him we have no other shield than faith  17  1 Pet. v. 9: Whom resist, stedfast in the faith. , an impalpable buckler against an unseen foe. For he sends forth divers arrows, and  shoots down in the dark night  18  Ps. xi. 2, that they may shoot in darkness at the upright in heart (R.V.). The Hebrew word לפֶא, signifying deep darkness (Job iii. 6; x. 22) is vigorously rendered by the Seventy σκοτομήνη, which is explained by the Scholiast on Homer (Od. xiv. 457: Νὺξ δ᾽ ἄρ᾽ ἐπῆλθε κακὴ σκοτομήνιος) to be the deep darkness of the night preceding the new moon. those that watch not; but, since the enemy is unseen, we have faith as our strong armour, according to the saying of the Apostle,  In all things taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked one  19  Eph. vi. 16. . A fiery dart of desire of base indulgence is often cast forth from the devil: but faith, suggesting a picture of the judgment, cools down the mind, and quenches the dart.

5. There is much to tell of faith, and the whole day would not be time sufficient for us to describe it fully. At present let us be content with Abraham only, as one of the examples from the Old Testament, seeing that we have been made his sons through faith. He was justified not only by works, but also by faith  20  James ii. 21. Casaubon omitted μόνον, which is found in every ms., thus making the meaning to be, “He was justified not by works but by faith,” which directly contradicts the statement of S. James, and is inconsistent with the following context in S. Cyril. : for though he did many things well, yet he was never called the friend of God  21  James ii. 23; 2 Chron. xx. 7; Is. xli. 8; Gen. xv. 6. , except when he believed. Moreover, his every work was performed in faith. Through faith he left his parents; left country, and place, and home through faith  22  Heb. xi. 8–10. . In like manner, therefore, as he was justified be thou justified also. In his body he was already dead in regard to offspring, and Sarah his wife was now old, and there was no hope left of having children. God promises the old man a child, and Abraham  without being weakened in faith, though he considered his own body now as good as dead  23  Rom. iv. 19. , heeded not the weakness of his body, but the power of Him who promised, because  he counted Him faithful who had promised  24  Heb. xi. 11, 12. , and so beyond all expectation gained the child from bodies as it were already dead. And when, after he had gained his son, he was commanded to offer him up, although he had heard the word,  In Isaac shall thy seed be called  25  Gen. xxi. 12; xxii. 2. , he proceeded to offer up his son, his only son, to God, believing  that God is able to raise up even from the dead  26  Heb. xi. 19. . And having bound his son, and laid him on the wood, he did in purpose offer him, but by the goodness of God in delivering to him a lamb instead of his child, he received his son alive. Being faithful in these things, he was sealed for righteousness,  and received circumcision as a seal of the faith which he had while he was in uncircumcision  27  Rom. iv. 11. , having received a promise  that he should be the father of many nations  28  Gen. xvii. 5. .

6. Let us see, then, how Abraham is the father of many nations  29  Rom. iv. 17, 18. . Of Jews he is confessedly the father, through succession according to the flesh. But if we hold to the succession according to the flesh, we shall be compelled to say that the oracle was false. For according to the flesh he is no longer father of us all: but the example of his faith makes us all sons of Abraham. How? and in what manner? With men it is incredible that one should rise from the dead; as in like manner it is incredible also that there should be offspring from aged persons as good as dead. But when Christ is preached as having been crucified on the tree, and as having died and risen again, we believe it. By the likeness therefore of our faith we are adopted into the sonship of Abraham. And then, following upon our faith, we receive like him the spiritual seal, being circumcised by the Holy Spirit through Baptism, not in the foreskin of the body, but in the heart, according to Jeremiah, saying,  And ye shall be circumcised unto God in the foreskin of your heart  30  Jer. iv. 4: Circumcise yourselves to the Lord, and take away the foreskins of your heart. The Septuagint agrees closely with the Hebrew, but Cyril quotes freely from memory. : and according to the Apostle,  in the circumcision of Christ, having been buried with Him in baptism , and the rest  31  Col. ii. 11, 12. .

7. This faith if we keep we shall be free from condemnation, and shall be adorned with all kinds of virtues. For so great is the strength of faith, as even to buoy men up in walking on the sea. Peter was a man like ourselves, made up of flesh and blood, and living upon like food. But when Jesus said,  Come  32  Matt. xiv. 29. , he believed, and walked upon the waters, and found his faith safer upon the waters than any ground; and his heavy body was upheld by the buoyancy of his faith. But though he had safe footing over the water as long as he believed, yet when he doubted, at once he began to sink: for as his faith gradually relaxed, his body also was drawn down with it. And when He saw his distress, Jesus who remedies the distresses of our souls, said,  O thou of little faith, wherefore didst thou doubt  33  Mark xiv. 31. ? And being nerved again by Him who grasped his right hand, he had no sooner recovered his faith, than, led by the hand of the Master, he resumed the same walking upon the waters: for this the Gospel indirectly mentioned, saying,  when they were gone up into the ship  34  Ib. 32. . For it says not that Peter swam across and went up, but gives us to understand that, after returning the same distance that he went to meet Jesus, he went up again into the ship.

8. Yea, so much power hath faith, that not the believer only is saved, but some have been saved by others believing. The paralytic in Capernaum was not a believer, but they believed who brought him, and let him down through the tiles  35  Mark ii. 4. : for the sick man’s soul shared the sickness of his body. And think not that I accuse him without cause: the Gospel itself says,  when Jesus saw , not his faith, but  their faith , He saith to the sick of the palsy, Arise  36  Matt. ix. 2, 6. ! The bearers believed, and the sick of the palsy enjoyed the blessing of the cure.

9. Wouldest thou see yet more surely that some are saved by others’ faith? Lazarus died  37  John xi. 14–44. : one day had passed, and a second, and a third: his sinews  38  νεῦρα. “Sinews” is the original meaning, the application to “nerves,” as distinct organs of sensation, being later. were decayed, and corruption was preying already upon his body. How could one four days dead believe, and entreat the Redeemer on his own behalf? But what the dead man lacked was supplied by his true sisters. For when the Lord was come, the sister fell down before Him, and when He said,  Where have ye laid him? and she had made answer,  Lord, by this time he stinketh; for he hath been four days dead , the Lord said,  If thou believe, thou shalt see the glory of God ; as much as saying, Supply thou the dead man’s lack of faith: and the sisters’ faith had so much power, that it recalled the dead from the gates of hell. Have then men by believing, the one on behalf of the other, been able to raise  39  For ἀναστῆναι, retained by the Benedictine Editor and Reischl, read ἀναστῆσαι, with Roe, Casaubon, and Alexandrides. the dead, and shalt not thou, if thou believe sincerely on thine own behalf, be much rather profited? Nay, even if thou be faithless, or of little faith, the Lord is loving unto man; He condescends to thee on thy repentance: only on thy part say with honest mind,  Lord, I believe, help thou mine unbelief  40  Mark ix. 24. . But if thou thinkest that thou really art faithful, but hast not yet the fulness of faith, thou too hast need to say like the Apostles,  Lord, increase our faith  41  Luke xvii. 5. : for some part thou hast of thyself, but the greater part thou receivest from Him.

10. For the name of Faith is in the form of speech  42  κατὰ τὴν προσηγορίαν. Compare Aristotle, Categories, V. 30: τῷ σχήματι τῆς προσηγορίας. Cyril’s description of faith as twofold, and of dogmatic faith as an assent (συγκατάθεσις) of the soul to something as credible, seems to be derived from Clement of Alexandria, Strom. II. c. 12. Compare by all means Pearson on the Creed, Art. I. and his Notes a, b, c. one, but has two distinct senses. For there is one kind of faith, the dogmatic, involving an assent of the soul on some particular point: and it is profitable to the soul, as the Lord saith:  He that heareth My words, and believeth Him that sent Me, hath everlasting life, and cometh not into judgment  43  John v. 24. : and again,  He that believeth in the Son is not judged, but hath passed from death unto life  44  Ib. iii. 18; v. 24. . Oh the great loving-kindness of God! For the righteous were many years in pleasing Him: but what they succeeded in gaining by many years of well-pleasing  45  εὐαρεστήσεως , Bened. and Reischl, with best mss. Milles and the earlier editions have ἐρευνήσεως, “searching.” , this Jesus now bestows on thee in a single hour. For if thou shalt believe that Jesus Christ is Lord, and that God raised Him from the dead, thou shalt be saved, and shalt be transported into Paradise by Him who brought in thither the robber. And doubt not whether it is possible; for He who on this sacred Golgotha saved the robber after one single hour of belief, the same shall save thee also on thy believing  46  Luke xxiii. 43; the argument is used again in Cat. xiii. 31. .

11. But there is a second kind of faith, which is bestowed by Christ as a gift of grace.  For to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit: to another faith, by the same Spirit, and to another gifts of healing   47  1 Cor. xii. 8, 9. . This faith then which is given of grace from the Spirit is not merely doctrinal, but also worketh things above man’s power. For whosoever hath this faith,  shall say to this mountain, Remove hence to yonder place, and it shall remove  48  Mark xi. 23. . For whenever any one shall say this in faith,  believing that it cometh to pass, and shall not doubt in his heart, then receiveth he the grace .

And of this faith it is said,  If ye have faith as a grain of mustard seed  49  Matt. xvii. 20. . For just as the grain of mustard seed is small in size, but fiery in its operation, and though sown in a small space has a circle of great branches, and when grown up is able even to shelter the fowls  50  Matt. xiii. 32. ; so, likewise, faith in the swiftest moment works the greatest effects in the soul. For, when enlightened by faith, the soul hath visions of God, and as far as is possible beholds God, and ranges round the bounds of the universe, and before the end of this world already beholds the Judgment, and the payment of the promised rewards. Have thou therefore that faith in Him which cometh from thine own self, that thou mayest also receive from Him that faith which worketh things above man  51  S. Chrysostom (Hom. xxix. in 1 Cor. xii. 9, 10) in like manner distinguishes dogmatic faith from the faith which is “the mother of miracles.” The former S. Cyril calls our own, not meaning that God’s help is not needed for it, but because, as he has shewn in § 10, it consists in the mind’s assent, and voluntary approval of the doctrines set before it: but the latter is a pure gift of grace working in man without his own help. Compare Apostolic Constitutions, VIII. c. 1. .

12. But in learning the Faith and in professing it, acquire and keep that only, which is now delivered  52  This Lecture was to be immediately followed by a first recitation of the Creed. See Index, Creed. to thee by the Church, and which has been built up strongly out of all the Scriptures. For since all cannot read the Scriptures, some being hindered as to the knowledge of them by want of learning, and others by a want of leisure, in order that the soul may not perish from ignorance, we comprise the whole doctrine of the Faith in a few lines. This summary I wish you both to commit to memory when I recite it  53  ἐπ᾽ αὐτῆς τῆς λέξεως. “in ipsâ lectione” (Milles): “ipsis verbis” (Bened.): “in the very phrase” (R.W.C.). See below, note 4. , and to rehearse it with all diligence among yourselves, not writing it out on paper  54  Compare S. August. Serm. ccxii., “At the delivery of the Creed,” and Index, Creed. , but engraving it by the memory upon your heart  55  Compare Æschylus, Prometheus V. 789: ἣν ἐγγράφου σὺ μνήμοσιν δέλτοις φρενῶν. , taking care while you rehearse it that no Catechumen chance to overhear the things which have been delivered to you. I wish you also to keep this as a provision  56  ἐφόδιον, Viaticum, i.e. provision for a journey, and here for the journey through this life. It is applied metaphorically by other Fathers (a) in this general sense, to the reading of Holy Scripture, Prayer, and Baptism, and (b) in a special sense to the Holy Eucharist when administered to the sick and dying, as a preparation for departure to the life after death. Council of Nicæa (a.d. 325), Canon xiii. “With respect to the dying, the old rule of the Church should continue to be observed, which forbids that any one who is on the point of death should be deprived of the last and most necessary viaticum (ἐφόδιον).” through the whole course of your life, and beside this to receive no other, neither if we ourselves should change and contradict our present teaching, nor if an adverse angel,  transformed into an angel of light  57  2 Cor. xi. 14. should wish to lead you astray.  For though we or an angel from heaven preach to you any other gospel than that ye have received, let him be to you anathema  58  Gal. i. 8, 9. . So for the present listen while I simply say the Creed  59  ἐπ᾽ αὐτῆς τῆς λέξεως. (Bened. Reischl. with best mss.). ταύτης τῆς λέξεως, “this my recitation,” (Milles). , and commit it to memory; but at the proper season expect the confirmation out of Holy Scripture of each part of the contents. For the articles of the Faith were not composed as seemed good to men; but the most important points collected out of all the Scripture make up one complete teaching of the Faith. And just as the mustard seed in one small grain contains many branches, so also this Faith has embraced in few words all the knowledge of godliness in the Old and New Testaments. Take heed then, brethren, and  hold fast the traditions  60  2 Thess. ii. 15. Compare Cat. xxiii. 23. which ye now receive, and  write them an the table of your heart  61  Prov. vii. 3. Note 9, above. .

13. Guard them with reverence, lest per chance the enemy despoil any who have grown slack; or lest some heretic pervert any of the truths delivered to you. For faith is like putting money into the bank  62  Matt. xxv. 27; Luke xix. 23. See note on Catech. vi. 36: “Be thou a good banker.” , even as we have now done; but from you God requires the accounts of the deposit.  I charge you , as the Apostle saith,  before God, who quickeneth all things, and Christ Jesus, who before Pontius Pilate witnessed the good confession, that ye keep  this faith which is committed to you,  without spot, until the appearing of our Lord Jesus Christ  63  1 Tim. v. 21; vi. 13, 14. . A treasure of life has now been committed to thee, and the Master demandeth the deposit at His appearing,  which in His own times He shall shew, Who is the blessed and only Potentate, the King of kings, and Lord of lords; Who only hath immortality, dwelling in light which no man can approach unto; Whom no man hath seen nor can see. To Whom be glory, honour, and power   64  1 Tim. vi. 15, 16. for ever and ever. Amen.

[5]  ΚΑΤΗΧΗΣΙΣ Εʹ ΦΩΤΙΖΟΜΕΝΩΝ, Ἐν Ἱεροσολύμοις σχεδιασθεῖσα, ΠΕΡΙ ΠΙΣΤΕΩΣ. Καὶ ἀνάγνωσις ἐκ τῆς πρὸς Ἑβραίους: Ἔστι δὲ πίστις ἐλπιζομένων ὑπόστασις πραγμάτων, ἔλεγχος οὐ βλεπομένων. Ἐν ταύτῃ γὰρ ἐμαρτυρήθησαν οἱ πρεσβύτεροι, καὶ τὰ ἑξῆς. 

Ἡλίκον ὑμῖν ἀξίωμα δίδωσιν ὁ Κύριος, ἀπὸ [τοῦ] Κατηχουμένων τάγματος εἰς τὸ τῶν Πιστῶν μετατιθεμένοις. Παῦλος ὁ ἀπόστολος παριστάς φησι, Πιστὸς ὁ Θεὸς, δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ. Θεοῦ γὰρ πιστοῦ καλουμένου, καὶ σὺ ταύτην τὴν προσηγορίαν λαμβάνεις, μέγα λαμβάνων ἀξίωμα. Ὥσπερ γὰρ καλεῖται ὁ Θεὸς ἀγαθὸς, καὶ δίκαιος, καὶ παντοκράτωρ, καὶ δημιουργὸς τῶν ὅλων, οὕτω καὶ πιστός. Λόγισαι τοίνυν εἰς ὁποῖον ἀξίωμα ἀναβαίνεις, Θεοῦ μέλλων προσηγορίας γίνεσθαι κοινωνός.

Ὧδε οὖν ζητεῖται λοιπὸν, ἵνα τις ἐξ ὑμῶν πιστὸς ἐκ συνειδήσεως εὑρεθῇ. Ἄνδρα γὰρ πιστὸν ἔργον ἐστὶν εὑρεῖν: οὐκ ἵνα ἐμοὶ δείξῃς σου τὴν συνείδησιν, (οὐ γὰρ ὑπὸ ἀνθρωπίνης ἡμέρας ἀνακρίνεσθαι μέλλεις) ἀλλ' ἵνα τῷ Θεῷ δείξῃς τῆς πίστεως τὸ ἄδολον, τῷ ἐτάζοντι νεφροὺς καὶ καρδίας, καὶ γινώσκοντι τοὺς διαλογισμοὺς τῶν ἀνθρώπων. Μέγα τι πρᾶγμά ἐστι πιστὸς ἀνὴρ, παντὸς πλουσίου τυγχάνων πλουσιώτερος. Τοῦ πιστοῦ γὰρ ὅλος ὁ κόσμος τῶν χρημάτων, τῷ ὑπερφρονεῖν αὐτὰ καὶ καταπατεῖν. Οἱ μὲν γὰρ κατὰ τὸ φαινόμενον πλουτοῦντες, καὶ πολλὰ κεκτημένοι πένητές εἰσι τὴν ψυχήν: ὅσῳ γὰρ πολλὰ συνάγουσι, τοσούτῳ τῇ τῶν λειπόντων ἐπιθυμίᾳ τήκονται. Ὁ δὲ πιστὸς ἀνὴρ, τὸ παραδοξότατον, ἐν πενίᾳ πλουτεῖ: εἰδὼς γὰρ ὅτι δεῖ μόνον ἔχειν σκεπάσματα καὶ τροφὰς, καὶ τούτοις ἀρκούμενος, πεπάτηκε τὸν πλοῦτον.

Καὶ οὐ παρ' ἡμῖν γε μόνοις, τοῖς τὴν τοῦ Χριστοῦ προσηγορίαν ἔχουσιν, μέγα τὸ τῆς πίστεώς ἐστιν ἀξίωμα: ἀλλὰ γὰρ καὶ πάντα τὰ ἐν τῷ κόσμῳ τελούμενα, καὶ τὰ ὑπὸ τῶν ἀλλοτρίων τῆς Ἐκκλησίας, τῇ πίστει τελεῖται. Πίστει γαμικοὶ νόμοι τοὺς ἀπεξενωμένους συνάπτουσιν εἰς ταὐτόν: καὶ ἄνθρωπος ἀλλότριος σωμάτων καὶ χρημάτων [ἀλλοτρίων], διὰ τὴν ἐν γαμικοῖς συμβολαίοις πίστιν, γίνεται κοινωνός. Πίστει καὶ γεωργία συνίσταται: ὁ γὰρ μὴ πιστεύων λήψεσθαι καρποφορίαν, οὐχ ὑπομένει τοὺς καμάτους. Πίστει θαλαττεύοντες ἄνθρωποι, μικροτάτῳ ξύλῳ πιστεύσαντες, τὴν ἄστατον τῶν κυμάτων φορὰν τοῦ στεῤῥοτάτου στοιχείου, τῆς γῆς, ἀντικαταλλάττονται: ἀδήλοις ἑαυτοὺς ἐπιδιδόντες ἐλπίσι, καὶ πάσης ἀγκύρας ἀσφαλεστέραν ἐπαγόμενοι τὴν πίστιν. Κατὰ πίστιν συνέστηκε τοίνυν τὰ πλεῖστα τῶν ἀνθρώπων πράγματα: καὶ οὐ παρ' ἡμῖν μόνοις τοῦτο πεπίστευται, ἀλλὰ καὶ παρὰ τοῖς ἔξωθεν, καθὼς εἴρηται: κἂν γὰρ μὴ δέχωνται τὰς γραφὰς, οἰκεῖα δέ τινα προσφέρωσι διδάγματα, πίστει κἀκεῖνα παραδέχονται.

Ἐπὶ τὴν πίστιν ὑμᾶς τὴν ἀληθῆ καλεῖ καὶ ἡ σήμερον ἀνάγνωσις γενομένη, τὴν ὁδὸν ὑμῖν παραστήσασα, πῶς δεῖ τῷ Θεῷ καὶ ὑμᾶς εὐαρεστῆσαι: φησὶ γὰρ, ὅτι χωρὶς πίστεως ἀδύνατόν ἐστιν εὐαρεστῆσαι. Πότε γὰρ προθήσεται ἄνθρωπος δουλεῦσαι τῷ Θεῷ, μὴ πιστεύων, ὅτι γίνεται μισθαποδότης; πότε παρθενεύσει κόρη, καὶ σωφρονήσει νέος, μὴ πιστεύων, ὅτι τῆς ἁγνείας ἀμάραντός ἐστι στέφανος; Ὀφθαλμὸς πάσης συνειδήσεως φωτιστικός ἐστιν ἡ πίστις, καὶ συνέσεως ἐμποιητικός. Λέγει γὰρ ὁ προφήτης: Καὶ ἐὰν μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε. Ἐμφράττει στόματα λεόντων ἡ πίστις, κατὰ τὸν Δανιήλ: φησὶ γὰρ ἡ γραφὴ περὶ αὐτοῦ, ὅτι ἀνηνέχθη Δανιὴλ ἐκ τοῦ λάκκου, καὶ πᾶσα διαφθορὰ οὐχ εὑρέθη ἐν αὐτῷ, ὅτι ἐπίστευσεν ἐν τῷ Θεῷ αὐτοῦ: Ἔστι τι τοῦ διαβόλου δεινότερον; ἀλλὰ καὶ πρὸς τοῦτον οὐδὲν ἕτερον ὅπλον ἔχομεν ἢ τὴν πίστιν, ἀσώματον θυρεὸν κατ' ἐχθροῦ μὴ φαινομένου. Ἀποστέλλει μὲν γὰρ βέλη ποικίλα καὶ κατατοξεύει ἐν σκοτομήνῃ τοὺς μὴ νήφοντας: ἀλλ' ἐπειδὴ μὴ φαίνεται ὁ ἐχθρὸς, περίβλημα κραταιὸν ἔχομεν τὴν πίστιν, κατὰ τὸν Ἀπόστολον λέγοντα: Ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ Πονηροῦ τὰ πεπυρωμένα σβέσαι. Πεπυρωμένον πολλάκις βέλος ἐπιθυμίας αἰσχρᾶς ἡδονῆς ἐκ διαβόλου πέμπεται: ἀλλ' ἡ πίστις ὑπογράφουσα τὴν κρίσιν, καταψύξασα τὸν νοῦν, σβέννυσι τὸ βέλος.

Καὶ πολὺς ὁ περὶ τῆς πίστεως λόγος, καὶ οὐκ ἀρκετὸς ἡμῖν ὁ πᾶς τῆς ἡμέρας διηγουμένοις χρόνος. Αὐτάρκης δὲ νῦν τέως ἡμῖν ἔστω τῶν ἐκ τῆς παλαιᾶς τύπων μόνος Ἀβραὰμ, ἐπειδὴ κἀκείνου γεγόναμεν υἱοὶ διὰ τῆς πίστεως. Ἐκεῖνος οὐκ ἐξ ἔργων μόνον ἐδικαιώθη, ἀλλ' ἐκ πίστεως. Πολλὰ μὲν γὰρ κατώρθωσεν: ἀλλ' οὐδέ ποτε φίλος Θεοῦ ἐκλήθη, ἀλλ' ὅτε ἐπίστευσε. Καὶ πᾶν δὲ ἔργον αὐτοῦ κατὰ πίστιν τετέλεσται. Κατέλιπε γονέας διὰ πίστιν: κατέλιπε πατρίδα, καὶ χώραν καὶ οἰκίαν διὰ τὴν πίστιν. Ὥσπερ οὖν ἐκεῖνος ἐδικαιώθη, καὶ σὺ δικαιώθητι. Νεκρὸς ἦν λοιπὸν τῷ σώματι πρὸς τεκνογονίαν: πρεσβύτης γὰρ ἦν, καὶ πρεσβύτιδα λοιπὸν ἔσχε τὴν γαμετὴν Σάῤῥαν, καὶ τεκνογονίας ἐλπὶς οὐδεμία κατελείπετο. Ὁ Θεὸς τῷ πρεσβύτῃ τεκνογονίαν ἐπαγγέλλεται: καὶ μὴ ἀσθενήσας τῇ πίστει ὁ Ἀβραὰμ, καὶ κατανοήσας τὸ ἑαυτοῦ σῶμα ἤδη νενεκρωμένον: οὐ τῇ τοῦ σώματος ἀσθενείᾳ, ἀλλὰ τῇ δυνάμει τοῦ ἐπαγγέλλοντος προσέχων, πιστὸν ἡγησάμενος τὸν ἐπαγγειλάμενον, ὥσπερ ἐκ νενεκρωμένων σωμάτων παραδόξως τὸ τέκνον ἐκτήσατο. Καὶ μετὰ τὸ κτήσασθαι κελευσθεὶς προσενέγκαι τὸν υἱὸν, [καὶ τοίγε ἀκούσας τὸ, Ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα,] προσέφερε τὸν υἱὸν τὸν μονογενῆ τῷ Θεῷ, πιστεύσας ὅτι καὶ ἐκ νεκρῶν ἐγεῖραι δύναται ὁ Θεός. Καὶ συμποδίσας τὸν υἱὸν καὶ τοῖς ξύλοις ἐπιθεὶς, τῇ προαιρέσει μὲν προσήνεγκεν, ἀγαθωσύνῃ δὲ Θεοῦ τὸν υἱὸν ἔλαβε ζῶντα, ἀμνὸν αὐτῷ παραδόντος ὑπὲρ τοῦ τέκνου. Ἐπὶ τούτοις πιστὸς ὢν, ἐσφραγίσθη εἰς δικαιοσύνην καὶ περιτομὴν ἔλαβε, σφραγίδα τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ: λαβὼν ἐπαγγελίαν, ὅτι πατὴρ ἔσται πολλῶν ἐθνῶν.

Πῶς τοίνυν ἐστὶ πατὴρ πολλῶν ἐθνῶν ὁ Ἀβραὰμ, ἴδωμεν. Ἰουδαίων μὲν γάρ ἐστιν ὁμολογουμένως, διὰ τὴν κατὰ σάρκα διαδοχήν: εἰ δὲ τῇ κατὰ σάρκα προσέχοιμεν, ψευδὲς εἰπεῖν ἀναγκασθησόμεθα τὸ λόγιον. Οὐκέτι γὰρ κατὰ σάρκα ἡμῶν πάντων ἐστὶ πατήρ: ἀλλ' ὁ τύπος τῆς ἐκείνου πίστεως πάντας ἡμᾶς υἱοὺς ποιεῖ τοῦ Ἀβραάμ. Πῶς καὶ τίνα τρόπον; Ἄπιστον παρὰ ἀνθρώποις τὶ, ἐκ νεκρῶν ἀναστῆναί τινα: ὥσπερ ὁμοίως ἄπιστον καὶ τὸ, ἐκ νενεκρωμένων πρεσβυτῶν τεκνογονίαν γενέσθαι. Ἀλλὰ Χριστοῦ καταγγελλομένου, ἐν ξύλῳ μὲν ἐσταυρωμένου, ἀποθανόντος δὲ καὶ ἀναστάντος, ἡμεῖς πιστεύομεν. Τῇ τοίνυν ὁμοιότητι τῆς πίστεως εἰς υἱοθεσίαν ἐρχόμεθα τοῦ Ἀβραὰμ, καὶ τότε μετὰ τὴν πίστιν, ὁμοίως ἐκείνῳ τὴν πνευματικὴν λαμβάνομεν σφραγίδα: ἁγίῳ Πνεύματι διὰ τοῦ λουτροῦ περιτεμνόμενοι, οὐ σώματος τὴν ἀκροβυστίαν, ἀλλὰ τὴν καρδίαν, κατὰ τὸν Ἱερεμίαν λέγοντα: Καὶ περιτεμεῖσθε τῷ Θεῷ τὴν ἀκροβυστίαν τῆς καρδίας ὑμῶν: καὶ κατὰ τὸν Ἀπόστολον: Ἐν τῇ περιτομῇ τοῦ Χριστοῦ, συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, καὶ τὰ ἑξῆς.

Ταύτην ἐὰν τηρήσωμεν τὴν πίστιν, ἀκατάγνωστοι ἐσόμεθα, καὶ παντοίοις ἀρετῶν εἴδεσι κοσμηθησόμεθα. Τοσοῦτον γὰρ ἰσχύει ἡ πίστις, ὡς καὶ ἀνθρώπους ἐπὶ θαλάσσης κουφίζειν περιπατοῦντας. Ἄνθρωπος ὅμοιος ἡμῖν ἦν ὁ Πέτρος, ἐξ αἵματος καὶ σαρκὸς συγκείμενος, καὶ ἐκ τῶν ὁμοίων τροφῶν διαγινόμενος: ἀλλ' εἰπόντι τῷ Ἰησοῦ, Ἐλθὲ, πιστεύσας, περιεπάτησεν ἐπὶ τὰ ὕδατα, πάσης κρηπίδος ἀσφαλεστέραν ἐπὶ τοῖς ὕδασιν ἔχων τὴν πίστιν, καὶ τὸ βαρὺ σῶμα τῇ κουφότητι τῆς πίστεως μετεωριζόμενος. Ἀλλὰ μέχρι μὲν ὅτου ἐπίστευσεν, ὑπὲρ τὸ ὕδωρ εἶχεν ἀσφαλῆ τὴν βάσιν: ὅτε δὲ ἐδίστασε, τότε ἤρξατο καταποντίζεσθαι. Χαυνουμένης γὰρ κατὰ μέρος τῆς πίστεως, συγκατεσπᾶτο καὶ τὸ σῶμα. Καὶ συνιδὼν αὐτοῦ τὸ πάθος, ἔλεγεν ὁ τῶν ψυχῶν τὰ πάθη διορθούμενος Ἰησοῦς, Ὀλιγόπιστε, εἰς τί ἐδίστασας; Καὶ πάλιν, νευρωθεὶς ὑπὸ τοῦ κρατήσαντος αὐτοῦ τὴν δεξιὰν, ἀφ' οὗ πάλιν ἐπίστευσε, χειραγωγούμενος ὑπὸ τοῦ δεσπότου, τὸν αὐτὸν ἐπὶ τῶν ὑδάτων ἀπέλαβε περίπατον. Τοῦτο γὰρ πλαγίως ἐμνημόνευσε τὸ εὐαγγέλιον, εἰπὸν, ὅτι Ἀναβάντων δὲ αὐτῶν ἐπὶ τὸ πλοῖον. Οὐ γὰρ εἶπεν, ὅτι διακολυμβήσας ὁ Πέτρος ἀναβέβηκεν: ἀλλὰ δίδωσι νοεῖν, ὅτι ὅσον ἦλθε πρὸς τὸν Ἰησοῦν διάστημα, τοσοῦτον ἐπιστρέψας, πάλιν ἀνέβη ἐπὶ τὸ πλοῖον.

Τοσοῦτον δὲ ἔχει δυνάμεως ἡ πίστις, ὥστε οὐ μόνος ὁ πιστεύων σώζεται, ἀλλὰ γὰρ καὶ οἱ ἄλλοι ἄλλων πιστευσάντων ἐσώθησαν. Οὐκ ἦν πιστὸς ὁ παραλυτικὸς ὁ ἐν Καπαρναούμ: ἀλλ' οἱ βαστάζοντες καὶ χαλάσαντες διὰ τῶν κεράμων, ἐπίστευον. Συνενόσει γὰρ τῷ σώματι τοῦ νοσοῦντος καὶ ἡ ψυχή. Καὶ μή με νομίσῃς ἐκείνου κατηγορεῖν μάτην: αὐτὸ τὸ εὐαγγέλιον εἴρηκεν: Ἰδὼν ὁ Ἰησοῦς, οὐ τὴν πίστιν αὐτοῦ, ἀλλὰ τὴν πίστιν αὐτῶν, λέγει τῷ παραλυτικῷ, Ἔγειρε. Οἱ βαστάζοντες ἐπίστευσαν, καὶ ὁ παραλυτικὸς ἀπήλαυσε τῆς ἰάσεως.

Καὶ θέλεις ἰδεῖν ἀσφαλέστερον, ὅτι πίστεσιν ἄλλων ἄλλοι διασώζονται; Ἐτελεύτησεν ὁ Λάζαρος: παρεληλύθει μία καὶ δευτέρα καὶ τρίτη ἡμέρα: διελύθη τὰ νεῦρα αὐτοῦ, καὶ σηπεδὼν λοιπὸν ἐπενέμετο τὸ σῶμα. Πῶς ἐδύνατο πιστεῦσαι νεκρὸς τετραήμερος καὶ ὑπὲρ ἑαυτοῦ παρακαλέσαι τὸν λυτρωτήν; Ἀλλ' ὅπερ ἔλειπε τῷ τετελευτηκότι, τοῦτο διὰ τῶν γνησίων ἀδελφῶν ἐπληροῦτο. Ἐλθόντι [γὰρ] τῷ Κυρίῳ προσέπεσεν ἡ ἀδελφή: καὶ λέγοντι, Ποῦ τεθείκατε αὐτόν; ἀποκριναμένης ἐκείνης, Κύριε ἤδη ὄζει, τεταρταῖος γάρ ἐστι, φησὶν ὁ Κύριος, Ἐὰν πιστεύσῃς, ὄψῃ τὴν δόξαν τοῦ Θεοῦ: μονονουχὶ λέγων ὅτι, σὺ τοῦ νεκροῦ τὸ λεῖπον τῆς πίστεως ἀναπλήρωσον. Καὶ τοσοῦτον ἴσχυσε τῶν ἀδελφῶν ἡ πίστις, ὥστε τὸν νεκρὸν ἐξ ᾅδου πυλῶν ἀνεκαλέσατο. Εἶτα ἕτεροι ὑπὲρ ἑτέρων πιστεύσαντες, ἐκ νεκρῶν ἀναστῆναι ἴσχυσαν: σὺ δὲ, ἐὰν ὑπὲρ σεαυτοῦ πιστεύσῃς εἰλικρινῶς, ἆρ' οὐχὶ μᾶλλον ὠφεληθήσῃ; Ἀλλὰ κἂν ἄπιστος ᾖς ἢ ὀλιγόπιστος, φιλάνθρωπός ἐστιν ὁ Κύριος, συμπεριφέρεταί σοι μετανοοῦντι. Μόνον εἰπὲ καὶ αὐτὸς εὐγνωμόνως: Πιστεύω, Κύριε, βοήθει μου τῇ ἀπιστίᾳ. Εἰ δὲ καὶ πιστὸς εἶναι νομίζεις, ἀλλ' οὔπω τὸ τέλειον τῆς πίστεως ἔχεις: χρεία καί σοι κατὰ τοὺς Ἀποστόλους εἰπεῖν: Κύριε, πρόσθες ἡμῖν πίστιν. Τὸ μὲν γάρ τι παρὰ σεαυτοῦ ἔχεις, τὸ δέ τι παρ' ἐκείνου πολὺ λαμβάνεις.

Τὸ γὰρ τῆς πίστεως ὄνομα ἓν μέν ἐστι κατὰ τὴν προσηγορίαν, διχῆ δὲ διαιρεῖται. Ἔστι μὲν γὰρ ἓν εἶδος τῆς πίστεως, τὸ δογματικὸν, συγκατάθεσιν [τῆς] ψυχῆς ἔχον περὶ τοῦδέ τινος: καὶ ὠφελεῖ τὴν ψυχὴν, καθώς φησιν ὁ Κύριος: Ὁ ἀκούων μου τὰ ῥήματα, καὶ πιστεύων τῷ πέμψαντί με, ἔχει ζωὴν αἰώνιον, καὶ εἰς κρίσιν οὐκ ἔρχεται. Καὶ πάλιν: Ὁ πιστεύων εἰς τὸν υἱὸν, οὐ κρίνεται, ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν. Ὦ μεγάλης Θεοῦ φιλανθρωπίας: οἱ δίκαιοι μὲν γὰρ ἐν πολλοῖς ἔτεσιν εὐηρέστησαν: ὅπερ δὲ ἐκεῖνοι, δι' εὐαρεστήσεως πολλῶν ἐτῶν κατορθώσαντες, ἐκτήσαντο, τοῦτό σοι νῦν Ἰησοῦς διὰ μιᾶς ὥρας χαρίζεται. Ἐὰν γὰρ πιστεύσῃς, ὅτι κύριος Ἰησοῦς Χριστὸς καὶ ὅτι ὁ Θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν, σωθήσῃ καὶ μετατεθήσῃ εἰς [τὸν] παράδεισον, ὑπὸ τοῦ τὸν λῃστὴν εἰς παράδεισον εἰσαγαγόντος. Καὶ μὴ ἀπιστήσῃς εἰ δυνατόν ἐστιν. Ὁ γὰρ τὸν λῃστὴν διὰ μιᾶς ὥρας πιστεύσαντα σώσας ἐν τῷ ἁγίῳ τούτῳ Γολγοθᾷ, ὁ αὐτὸς καί σε πιστεύσαντα διασώσει.

Δεύτερον δέ ἐστιν εἶδος πίστεως, τὸ ἐν χάριτος μέρει παρὰ τοῦ Χριστοῦ δωρούμενον. Ὧι μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, ἑτέρῳ δὲ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων. Αὕτη τοίνυν, ἡ κατὰ χάριν δωρουμένη πίστις ἐκ τοῦ Πνεύματος, οὐ δογματικὴ μόνον ἐστὶν, ἀλλὰ καὶ τῶν ὑπὲρ ἄνθρωπον ἐνεργητική. Ὃς γὰρ ἂν ἔχῃ τὴν πίστιν ταύτην, ἐρεῖ τῷ ὄρει τούτῳ, Μετάβα ἐντεῦθεν ἐκεῖ, καὶ μεταβήσεται. Ὅταν γὰρ κατὰ πίστιν εἴπῃ τόδε τὶς, πιστεύων ὅτι γίνεται, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ, τότε λαμβάνει τὴν χάριν. Καὶ περὶ τῆς πίστεως ταύτης εἴρηται τό, Ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως. Ὅνπερ γὰρ τρόπον ὁ κόκκος τοῦ σινάπεως μικρὸς μέν ἐστι τὸ μέγεθος, διάπυρος δὲ τὴν ἐνέργειαν, καὶ ἐν ὀλίγῃ ἐσπαρμένος περιγραφῇ μεγάλους κλάδους περιέχει, ὃς αὐξηθεὶς δύναται καὶ τὰ πετεινὰ σκεπάζειν: οὕτω καὶ ἡ πίστις ἐν τῇ ψυχῇ ἐν ὀξυτάτῃ ῥοπῇ τὰ μέγιστα κατορθοῖ. Περὶ Θεοῦ μὲν γὰρ φαντάζεται, καὶ Θεὸν κατοπτεύει, καθὸ ἐγχωρεῖ τῇ πίστει φωτισθεῖσα: κόσμου τε τὰ πέρατα περιπολεῖ, καὶ πρὸ τῆς συντελείας τοῦ αἰῶνος τούτου τὴν κρίσιν ἤδη βλέπει, καὶ τὴν μισθαποδοσίαν τῶν ἐπαγγελιῶν. Ἔχε τοίνυν τὴν παρὰ σεαυτοῦ πίστιν, τὴν εἰς αὐτόν: ἵνα λάβῃς καὶ παρ' ἐκείνου, τὴν τῶν ὑπὲρ ἄνθρωπον ἐνεργητικήν.

Πίστιν δὲ ἐν μαθήσει καὶ ἀπαγγελίᾳ κτῆσαι καὶ τήρησον μόνην, τὴν ὑπὸ τῆς Ἐκκλησίας νυνί σοι παραδιδομένην, τὴν ἐκ πάσης γραφῆς ὠχυρωμένην. Ἐπειδὴ γὰρ οὐ πάντες δύνανται τὰς γραφὰς ἀναγινώσκειν, ἀλλὰ τοὺς μὲν ἰδιωτεία, τοὺς δὲ ἀσχολία τις ἐμποδίζει πρὸς τὴν γνῶσιν: ὑπὲρ τοῦ, μὴ τὴν ψυχὴν ἐξ ἀμαθίας ἀπολέσθαι, ἐν ὀλίγοις τοῖς στίχοις τὸ πᾶν δόγμα τῆς πίστεως περιλαμβάνομεν. Ὅπερ καὶ ἐπ' αὐτῆς τῆς λέξεως μνημονεῦσαι ὑμᾶς βούλομαι καὶ παρ' ἑαυτοῖς μετὰ πάσης σπουδῆς ἀπαγγεῖλαι, οὐκ εἰς χάρτας ἀπογραφομένους, ἀλλ' ἐν καρδίᾳ τῇ μνήμῃ στηλογραφοῦντας: φυλαττομένους ἐν τῷ μελετᾷν, μή πού τις Κατηχούμενος ἐπακούσῃ τῶν παραδεδομένων: ἔχειν δὲ ταύτην ἐφόδιον ἐν παντὶ τῷ χρόνῳ τῆς ζωῆς καὶ παρὰ ταύτην ἄλλην μηκέτι δέξασθαι: μήτε ἂν ἡμεῖς αὐτοὶ μεταθέμενοι, τοῖς νῦν διδασκομένοις ἐναντιολογῶμεν: μήτε ἂν ἄγγελος ἐναντίος, εἰς ἄγγελον φωτὸς μετασχηματισθεὶς, πλανῆσαί σε βούληται. Κἂν γὰρ ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίσηται ὑμῖν, παρ' ὃ νῦν παρελάβετε, ἀνάθεμα ἔστω. Καὶ τέως μὲν ἐπ' αὐτῆς τῆς λέξεως ἀκούων, μνημόνευσον τῆς Πίστεως, ἐκδέχου δὲ κατὰ τὸν δέοντα καιρὸν τὴν ἀπὸ τῶν θείων γραφῶν περὶ ἑκάστου τῶν ἐγκειμένων σύστασιν. Οὐ γὰρ ὡς ἔδοξεν ἀνθρώποις συνετέθη τὰ τῆς Πίστεως: ἀλλ' ἐκ πάσης γραφῆς τὰ καιριώτατα συλλεχθέντα, μίαν ἀναπληροῖ τὴν τῆς Πίστεως διδασκαλίαν. Καὶ ὅνπερ τρόπον ὁ τοῦ σινάπεως σπόρος, ἐν μικρῷ κόκκῳ πολλοὺς περιέχει τοὺς κλάδους: οὕτω καὶ ἡ Πίστις αὕτη, ἐν ὀλίγοις ῥήμασι, πᾶσαν τὴν ἐν τῇ παλαιᾷ καὶ καινῇ τῆς εὐσεβείας γνῶσιν ἐγκεκόλπισται. Βλέπετε οὖν, ἀδελφοὶ, καὶ κρατεῖτε τὰς παραδόσεις, ἃς νῦν παραλαμβάνετε, καὶ ἀπογράψασθε αὐτὰς εἰς τὸ πλάτος τῆς καρδίας ὑμῶν.

Τηρήσατε μετ' εὐλαβείας, μή που συλήσῃ τινὰς χαυνωθέντας ὁ ἐχθρὸς μή: τις αἱρετικὸς παρατρέψῃ τι τῶν παραδιδομένων [ὑμῖν]. Πίστις μὲν γάρ ἐστι τὸ βαλεῖν τὸ ἀργύριον ἐπὶ τὴν τράπεζαν, [ὅπερ ἡμεῖς νῦν πεποιήκαμεν] Θεὸς δὲ παρ' ὑμῶν ἀπαιτεῖ τῆς παρακαταθήκης τοὺς λόγους. Διαμαρτύρομαι, καθώς φησιν ὁ Ἀπόστολος, ἐνώπιον τοῦ Θεοῦ τοῦ ζωοποιοῦντος τὰ πάντα, καὶ Χριστοῦ Ἰησοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πιλάτου τὴν καλὴν ὁμολογίαν, τηρῆσαι ταύτην ὑμᾶς τὴν παραδεδομένην Πίστιν ἄσπιλον, μέχρι τῆς ἐπιφανείας τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Θησαυρὸς ζωῆς νῦν σοι παρεδόθη, καὶ κατὰ τὴν ἐπιφάνειαν αὐτοῦ ζητεῖ τὴν παρακαταθήκην ὁ δεσπότης: ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ Βασιλεὺς τῶν βασιλευόντων καὶ Κύριος τῶν κυριευόντων: ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον: ὃν εἶδεν οὐδεὶς ἀνθρώπων, οὐδὲ ἰδεῖν δύναται: ᾧ ἡ δόξα, τιμὴ καὶ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.