Athanasius of Alexandria, Creed

Symbolum quicumque

to give an account for their own works and those who have done good will go into eternal life, but those who have done evil into eternal fire. This i

having done shall go into life eternal, but they that have done evil into eternal fire. This is the catholic faith, which unless a man believe faithfu

day from the dead. He ascended into the heavens, sits at the right hand of God the Father almighty, from where he will come to judge the living and th

an assumption, a perfect human substance, hypostatic to him and indivisible from him, incapable of 28.1592 sin the body having been formed from the p

Symbolum "quicumque"

THE CREED OF SAINT ATHANASIUS. Whosoever will be saved, before all things it is necessary that he hold the catholic Faith; Which Faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly. And the catholic Faith is this: That we worship one God in Trinity, and Trinity in Unity; Neither confounding the Persons, nor dividing the Substance. For there is one Person of the Father, another of the Son, and another of the Holy Spirit. But the Godhead of the Father, of the Son, and of the Holy Spirit is one, the Glory equal, the Majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father uncreated, the Son uncreated, and the Holy Spirit uncreated. The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible. The Father eternal, the Son eternal, and the Holy Spirit eternal. And yet they are not three eternals, but one eternal. As also there are not three uncreated, nor three incomprehensibles, but one uncreated, and one incomprehensible. So likewise the Father is Almighty, the Son Almighty, and the Holy Spirit Almighty. And yet they are not three Almighties, but one Almighty. So the Father is God, the Son is God, and the Holy Spirit is God. And yet they are not three Gods, but one God. So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord. And yet not three Lords, but one Lord. For like as we are compelled by the Christian verity to acknowledge every Person by himself to be God and Lord, so are we forbidden by the catholic religion to say, There be three Gods, or three Lords. The Father is made of none, neither created, nor begotten. The Son is of the Father alone 28.1584 not made, nor created, but begotten. The Holy Spirit is of the Father, not made, nor created, nor begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits. And in this Trinity none is before or after, none is greater or less, but the whole three Persons are co-eternal together and co-equal. So that in all things, as is aforesaid, the Trinity in Unity, and Unity in Trinity is to be worshipped. He therefore that will be saved let him think thus of the Trinity. But it is necessary to eternal salvation that he also believe faithfully the incarnation of our Lord Jesus Christ. The right faith is therefore, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and man. He is God, of the substance of the Father, begotten before the worlds; and he is man, of the substance of his mother, born in time. Perfect God, perfect man, subsisting of a rational soul and human flesh; Equal to the Father, as touching his divinity; less than the Father, as touching his humanity. Who, although he be God and man, yet he is not two, but one Christ; One, not by conversion of the Godhead into flesh, but by assumption of the manhood into God; One altogether, not by confusion of natures, but by unity of Person. For as the rational soul and the flesh is one man, so God and man is one Christ; Who suffered for our salvation, descended into hell, rose again the third day from the dead, and ascended into heaven, and sitteth on the right hand of God the Father Almighty, from whence he shall come to judge the living and the dead. At whose coming all men shall rise again with their own bodies

Symbolum "quicumque"

ΣΥΜΒΟΛΟΝ ΤΟΥ ΑΓΙΟΥ ΑΘΑΝΑΣΙΟΥ. Εἴ τις θέλει σωθῆναι, πρὸ πάντων χρὴ αὐτῷ τὴν καθολικὴν κρατῆσαι πίστιν· ἣν εἰ μή τις ὑγιῆ καὶ ἄμωμον τηρήσειε, πάσης ἀμφιβολίας ἐκτὸς εἰς τὸν αἰῶνα ἀπολεῖται. Πίστις δὲ καθολικὴ αὕτη ἐστὶν, ἵνα ἕνα Θεὸν ἐν Τριάδι, καὶ Τριάδα ἐν μονάδι σέβωμεν, μήτε συγχέοντες τὰ πρόσωπα, μήτε τὴν οὐσίαν διαιροῦντες. Ἄλλη γάρ ἐστιν ἡ τοῦ Πατρὸς ὑπόστασις, ἄλλη τοῦ Υἱοῦ, καὶ ἄλλη τοῦ ἁγίου Πνεύματος· ἀλλὰ Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος, μία ἐστὶ θεότης, ἴση δόξα, συνδιαιωνίζουσα ἡ μεγαλειότης. Οἷος ὁ Πατὴρ, τοιοῦτος καὶ ὁ Υἱὸς, τοιοῦτον καὶ τὸ Πνεῦμα τὸ ἅγιον. Ἄκτιστος ὁ Πατὴρ, ἄκτιστος ὁ Υἱὸς, ἄκτιστον καὶ τὸ ἅγιον Πνεῦμα. Ἄμετρος ὁ Πατὴρ, ἄμετρος ὁ Υἱὸς, ἄμετρον καὶ τὸ Πνεῦμα τὸ ἅγιον. Αἰώνιος ὁ Πατὴρ, αἰώνιος ὁ Υἱὸς, αἰώνιον καὶ τὸ Πνεῦμα τὸ ἅγιον. Καὶ ὅμως οὐ τρεῖς αἰώνιοι, ἀλλ' εἷς αἰώνιος· ὥσπερ οὐ τρεῖς ἄκτιστοι, οὐδὲ τρεῖς ἄμετροι, ἀλλ' εἷς ἄκτιστος, καὶ εἷς ἄμετρος. Ὁμοίως παντοκράτωρ ὁ Πατὴρ, παντοκράτωρ ὁ Υἱὸς, παν τοκράτωρ τὸ Πνεῦμα τὸ ἅγιον· καὶ ὅμως οὐ τρεῖς παντοκράτορες, ἀλλ' εἷς παντοκράτωρ. Οὕτω Θεὸς ὁ Πατὴρ, Θεὸς ὁ Υἱὸς, Θεὸς τὸ Πνεῦμα τὸ ἅγιον· ἀλλ' ὅμως οὐ τρεῖς θεοὶ, ἀλλ' εἷς Θεός. Ὡσαύτως Κύριος ὁ Πατὴρ, Κύριος ὁ Υἱὸς, Κύριος τὸ Πνεῦμα τὸ ἅγιον· καὶ ὅμως οὐ τρεῖς κύριοι, ἀλλ' εἷς ἐστι Κύριος. Ὅτι, ὥσπερ μοναδικῶς ἑκάστην ὑπόστασιν Θεὸν καὶ Κύ ριον ὁμολογεῖν Χριστιανικῇ ἀληθείᾳ ἀναγκαζόμεθα, οὕτω τρεῖς θεοὺς ἢ τρεῖς κυρίους λέγειν καθολικῇ εὐσεβείᾳ κωλυόμεθα. Ὁ Πατὴρ ὑπ' οὐδενός ἐστι πεποιημένος, οὔτε δεδημιουργημένος, οὔτε γεγεννημένος. Ὁ Υἱὸς ἀπὸ μόνου τοῦ Πατρός ἐστιν 28.1584 οὐ πεποιημένος, οὐδὲ δεδημιουργημένος, ἀλλὰ γεγεννημένος. Τὸ Πνεῦμα τὸ ἅγιον ἀπὸ τοῦ Πατρὸς οὐ πεποιημένον, οὔτε δεδημιουργημένον, οὔτε γεγεννημένον, ἀλλ' ἐκπορευτόν. Εἷς οὖν ἐστι Πατὴρ, οὐ τρεῖς πατέρες· εἷς Υἱὸς, οὐ τρεῖς υἱοί· ἓν Πνεῦμα ἅγιον, οὐ τρία πνεύματα ἅγια. Καὶ ἐν ταύτῃ τῇ Τριάδι οὐδὲν πρῶτον ἢ ὕστερον, οὐδὲν μεῖ ζον ἢ ἔλαττον, ἀλλ' ὅλαι αἱ τρεῖς ὑποστάσεις συν διαιωνίζουσαι ἑαυταῖς εἰσι καὶ ἴσαι. Οὕτως, ἵνα διὰ πάντων, ὥσπερ ἤδη προείρηται, καὶ Τριὰς ἐν μονάδι, καὶ μονὰς ἐν Τριάδι λατρεύηται. Ὁ θέλων οὖν σωθῆναι οὕτω περὶ τῆς ἁγίας Τριάδος νοείτω. Ἀλλ' ἀναγκαῖον δέ ἐστι πρὸς αἰωνίαν σωτηρίαν, ἵνα καὶ τὴν ἐνανθρώπησιν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ βεβαίως πιστεύῃ. Ἔστιν οὖν πίστις ὀρθὴ, ἵνα πιστεύωμεν καὶ ὁμολογῶμεν, ὅτι ὁ Κύριος ἡμῶν Ἰη σοῦς Χριστὸς, ὁ τοῦ Θεοῦ Υἱὸς, Θεὸς καὶ ἄνθρωπός ἐστι. Θεός ἐστιν ἐκ τῆς οὐσίας τοῦ Πατρὸς, πρὸ αἰώνων γεννηθείς· καὶ ἄνθρωπός ἐστιν ἐκ τῆς οὐ σίας τῆς μητρὸς, ἐν χρόνῳ γεννηθείς. Τέλειος Θεὸς, καὶ τέλειος ἄνθρωπος, ἐκ ψυχῆς λογικῆς καὶ ἀνθρω πίνης σαρκὸς ὑποστάς· ἴσος τῷ Πατρὶ κατὰ τὴν θεότητα, ἥττων τοῦ Πατρὸς κατὰ τὴν ἀνθρωπότητα. Ὃς, εἰ καὶ Θεὸς ὑπάρχει καὶ ἄνθρωπος, ὅμως οὐ δύο, ἀλλ' εἷς ἐστι Χριστός· εἷς δὲ οὐ τροπῇ θεότητος εἰς σάρκα, ἀλλὰ προσλήψει ἀνθρωπότητος εἰς θεότητα. Εἷς καθόλου οὐ συγχύσει φύσεων, ἀλλ' ἑνώσει ὑπο στάσεων· ὥσπερ γὰρ ψυχὴ λογικὴ καὶ σὰρξ εἷς ἐστιν ἄνθρωπος, οὕτω Θεὸς καὶ ἄνθρωπος εἷς ἐστι Χριστός· ὁ παθὼν διὰ τὴν ἡμετέραν σωτηρίαν, καὶ κατελθὼν εἰς τὸν ᾅδην, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστὰς ἐκ τῶν νεκρῶν, καὶ ἀνελθὼν εἰς τοὺς οὐρανοὺς, καὶ καθήμενος ἐκ δεξιῶν τοῦ Θεοῦ καὶ Πατρὸς τοῦ παν τοκράτορος, ὅθεν ἐλεύσεται κρῖναι ζῶντας καὶ νε κρούς. Οὗ τῇ ἐλεύσει πάντες ἄνθρωποι ἀναστήσονται σὺν τοῖς ἑαυτῶν σώμασιν