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Expositio fidei Nicaenae

Following the faith set forth above, we anathematize the faith of Sabellius, which says that the Father and the Son and the Holy Spirit are the same; for they are mistaken, as if the Father himself is the Son, and as if the Son himself is the Father, and likewise the Holy Spirit, so that there is one person, but three names; for these things are foreign to the faith; for we know the Father as Father, the Son as Son, the Holy Spirit as the Holy Spirit itself, one kingdom, one substance, one divinity. Furthermore, we anathematize the faith of Photinus, which says that the Son is from Mary and from here, and that he was not before this, but is spoken of predestinatively in the scriptures, and that he is from Mary only according to his divinity; but these things we know to be foreign to the faith. For the Son always existed, begotten with the Father, and was with the Father, as it is written; for there was never a time when the Son was not, but the Father always had a Son; for it is impossible for one who was once without a Son to be later called Father through a change, but always Father, always Son, as we have said before; not a fellow-brother, but was begotten with the Father, as has been written before. And these things concerning the Father and the Son.

And concerning the Holy Spirit, we believe thus: a divine Spirit, a Holy Spirit, a perfect Spirit, the Paraclete, uncreated, who spoke in the Law and the Prophets and the Apostles, and descended upon the Jordan. And concerning the incarnation of the Son from the virgin, we believe thus: that he assumed a perfect man from the Theotokos Mary through the Holy Spirit, both body and soul, truly and not in appearance; for thus he came to perfect the man whom he assumed; and that he suffered, and that he was buried, and that he has been raised on the third day, and that he was taken up into heaven and sat down at the right hand of the Father, having deified the man whom he assumed, coming to judge the living and the dead according to the preconception from God. But if anywhere the divine scriptures speak of him predestinatively as if a creature, we understand that this is fulfilled according to the flesh. Furthermore, we anathematize those who do not confess the resurrection of the flesh and all heresies that are against this faith. And the godless faith of the Arians has also been anathematized in the things written before, in that we believe and say: begotten, not made. for they say the Son of God is a creature. And to fulfill all the parts of the faith, we confess and say: that we believe in one church, in one baptism, in the resurrection of the flesh, in the kingdom of heaven, in eternal judgment.

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Expositio fidei Nicaenae

Ἐπακολούθως τῇ προτεταγμένῃ πίστει ἀναθεματίζομεν τὴν τοῦ Σαβελλίου πίστιν τὴν λέγουσαν, τὸν αὐτὸν εἶναι πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα· σφάλλονται γάρ, ὡς ὅτι ὁ πατὴρ αὐτός ἐστιν ὁ υἱός, καὶ ὡς ὅτι ὁ υἱὸς αὐτός ἐστιν ὁ πατήρ, ὡσαύτως καὶ τὸ ἅγιον πνεῦμα, ὥστε εἶναι ἓν πρόσωπον, τρία δὲ ὀνόματα· ταῦτα γὰρ ἀλλότρια τῆς πίστεως τυγχάνει· πατέρα γὰρ οἴδαμεν πατέρα, υἱὸν υἱόν, πνεῦμα ἅγιον τὸ πνεῦμα αὐτὸ ἅγιον, μίαν βασιλείαν, μίαν οὐσίαν, μίαν θεότητα. Ἔτι ἀναθεματίζομεν τὴν Φωτεινοῦ πίστιν τὴν λέγουσαν, ἀπὸ Μαρίας καὶ ὧδε εἶναι τὸν υἱόν, μὴ εἶναι δὲ αὐτὸν πρὸ τούτου, ἀλλὰ προοριστικῶς λέγεσθαι ἐν ταῖς γραφαῖς, ἀπὸ δὲ Μαρίας εἶναι αὐτὸν μόνον κατὰ τὴν θεότητα· ταῦτα δὲ ἀλλότρια τῆς πίστεως οἴδαμεν. Ὁ γὰρ υἱὸς ἀεὶ σὺν πατρὶ γεννηθεὶς ὑπῆρχεν καὶ σὺν πατρὶ ἦν, καθὼς γέγραπται· οὐκ ἦν γάρ ποτε, ὅτε οὐκ ἦν υἱός, ἀλλ' ἀεὶ πατὴρ ἔχων υἱόν· ἀδύνατον γὰρ πατέρα ἄνευ υἱοῦ ὄντα ποτὲ ὕστερον πατέρα λαλεῖσθαι κατὰ τροπήν, ἀλλ' ἀεὶ πατήρ, ἀεὶ υἱός, ὡς προείπα μεν· οὐ συναδελφός, ἀλλὰ γεννηθεὶς σὺν πατρὶ ἦν, ὡς προγέγραπται. Καὶ ταῦτα μὲν περὶ τοῦ πατρὸς καὶ τοῦ υἱοῦ.

Περὶ δὲ τοῦ ἁγίου πνεύματος οὕτως πιστεύομεν· πνεῦμα θεῖον, πνεῦμα ἅγιον, πνεῦμα τέλειον, παράκλητον, ἄκτιστον, λαλῆσαν ἐν νόμῳ καὶ προφήταις καὶ ἀποστόλοις, καὶ καταβὰν ἐπὶ τὸν Ἰορδάνην. Περὶ δὲ τῆς ἐκ παρθένου σαρκώσεως τοῦ υἱοῦ οὕτως πιστεύομεν· ὅτι ἀνέλαβεν ἄνθρωπον τέλειον ἐκ τῆς θεοτόκου Μαρίας διὰ πνεύματος ἁγίου, σῶμα τε καὶ ψυχήν, ἀληθινῶς καὶ οὐ δοκήσει· οὕτως γὰρ ἦλθεν τελειῶσαι τὸν ἄνθρωπον, ὃν ἀνέλαβεν· καὶ ὅτι ἔπαθεν, καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ τρίτῃ ἡμέρᾳ, καὶ ὅτι εἰς τὸν οὐρανὸν ἀνελήφθη καὶ ἐκάθισεν ἐκ δεξιῶν τοῦ πατρός, ἀποθεώσας τὸν ἄνθρωπον, ὃν ἀνέλαβεν, ἐρχόμενος κρῖναι ζῶντας καὶ νεκροὺς κατὰ τῶν θεόθεν τὸ πρόλημμα. Εἰ δέ που προοριστικῶς αἱ θεῖαι γραφαὶ λέγουσιν αὐτὸν ὥσπερ κτίσμα, τὸ κατὰ σάρκα πληροῦσθαι καταλαμβάνομεν. Ἔτι δὲ ἀναθεματίζομεν τοὺς μὴ ὁμολογοῦντας ἀνάστασιν σαρκὸς καὶ πάσας αἱρέσεις τὰς κατὰ ταύτην πίστιν. Ἀνεθεματίσθη δὲ ἐν τοῖς προγεγραμμένοις καὶ ἡ ἄθεος πίστις τῶν Ἀρειανῶν ἐν τῷ πιστεύειν ἡμᾶς καὶ λέγειν· γεννηθέντα, οὐ ποιηθέντα. αὐτοὶ γὰρ λέγουσιν κτίσμα τὸν υἱὸν τοῦ θεοῦ. Πρὸς δὲ τὸ ἀναπληρῶσαι πάντα τῆς πίστεως μέρη ὁμολογοῦμεν καὶ λέγομεν· ὅτι πιστεύομεν εἰς μίαν ἐκκλησίαν, εἰς ἓν βάπτισμα, εἰς ἀνάστασιν σαρκός, εἰς βασιλείαν οὐρανῶν, εἰς κρίσιν αἰώνιον.