Tome or Synodal Letter to the People of Antioch.

To our beloved and much-desired fellow-ministers Eusebius1    Eusebius of Vercellæ, exiled (Hist. Ar. 33; Ap. Fug. 4) after Milan 355. See D.C.B. ii. 374 (93)., Lucifer2    Lucifer of Calaris: cf. Letters 50, 51, below, and Hist. Ar. 33; Apol. Fug. 4., Asterius3    The following are all the details that can be collected with regard to the bishops named in the text. Asterius (Hist. Ar. 18 note); Kymatius of Paltus in Syria Prima (Apol. Fug. 3; Hist. Ar. 5); Anatolius of Eubœa (not in D.C.B.); Gaius (Apol. Fug. 7; Hist. Ar. 72, D.C.B. i. 387, No. 19??); Agathus, Hist. Ar. 72 (not in D.C.B.); Ammonius (see Hist. Ar. 72 sub.-fin.; Ap. Fug. 7, Letter 49. 7, and infr. Appendix, note 1 as to names in D.C.B.); Agathodæmon (Hist. Ar. ibid.); Dracontius and Adelphius (Letters 49, 60); Hermæon (Hermion in §10) unknown, unless the ‘Hermes’ of Hist. Ar. 72; Marcus (2), (cf. D.C.B iii. 825 (7) for works ascribed to one or the other); Paphnutius, (Hist. Ar. 72; D. C B. iv. 184 (4)); Zoilus of Andropolis (Harduin, &c., suo jure, identify him with the bishop of the Syrian Larissa, who signs at Antioch in 363, Conc. i. 742; D.C.B. iv. 1220); Andreas, George, Lucius, Macarius, Menas, and Theodore, are unknown and not in D.C.B. The names all recur (excepting those of George, Lucius, Macarius), in §10, where the sees are specified., Kymatius, and Anatolius, Athanasius and the bishops present in Alexandria from Italy and Arabia, Egypt and Libya; Eusebius, Asterius, Gaius, Agathus, Ammonius, Agathodæmon, Dracontius, Adelphius, Hermæon, Marcus, Theodorus, Andreas, Paphnutius, another Marcus, Zoilus, Menas, George, Lucius, Macarius and the rest, all greeting in Christ.

We are persuaded that being ministers of God and good stewards ye are sufficient to order the affairs of the Church in every respect. But since it has come to us, that many who were formerly separated from us by jealousy now wish for peace, while many also having severed their connection with the Arian madmen are desiring our communion, we think it well to write to your courtesy what ourselves and the beloved Eusebius and Asterius have drawn up: yourselves being our beloved and truly most-desired fellow-ministers. We rejoice at the said tidings, and pray that even if any be left still far from us, and if any appear to be in agreement with the Arians, he may promptly leave their madness, so that for the future all men everywhere may say, ‘One Lord, one faith4    Eph. iv. 5..’ For as the psalmist says, what is so good or pleasant as for brethren to dwell in unity5    See Ps. cxxxiii. 1.. But our dwelling is the Church, and our mind ought to be the same. For thus we believe that the Lord also will dwell with us, who says, ‘I will dwell with them and walk in them6    2 Cor. vi. 16, and Lev. xxvi. 12.’ and ‘Here will I dwell for I have a delight therein7    Ps. cxxxii. 14..’ But by ‘here’ what is meant but there where one faith and religion is preached?

2. Mission of Eusebius and Asterius.

We then of Egypt truly wished to go to you along with our beloved Eusebius and Asterius, for many reasons, but chiefly that we might embrace your affection and together enjoy the said peace and concord. But since, as we declared in our other letters, and as ye may learn from our fellow-ministers, the needs of the church detain us, with much regret we begged the same fellow-ministers of ours, Eusebius and Asterius, to go to you in our stead. And we thank their piety in that although they might have gone at once to their dioceses, they preferred to go to you at all costs, on account of the pressing need of the Church. They therefore having consented, we consoled ourselves with the consideration that you and they being there, we all were present with you in mind.

3. The ‘Meletians’ to be acknowledged, and all who renounce heresy, especially as to the Holy Spirit.

As many then as desire peace with us, and specially those who assemble in the Old [Church]8    ᾽Εν τῇ παλαιᾷ, cf. Theodt. H. E. i. 3: possibly the old Town is meant, viz. the main part of Antioch on the left bank of the Orontes, so called in distinction from the ‘New’ town of Seleucu Callinicus which occupied the Island in the river. The ‘Old’ Church, or Church of the Apostles, was situated in the Old Town, and was at present occupied by the orthodox party of Meletius. The old orthodox party of Paulinus had only one small church in the New Town, granted for their use out of respect for Paulinus by the Arian Bishop Euzoius (Socr. H. E. iii. 9.). and those again who are seceding from the Arians, do ye call to yourselves, and receive them as parents their sons, and welcome them as tutors and guardians; and unite them to our beloved Paulinus and his people, without requiring more from them than to anathematise the Arian heresy and confess the faith confessed by the holy fathers at Nicæa, and to anathematise also those who say that the Holy Spirit is a Creature and separate from the Essence of Christ. For this is in truth a complete renunciation of the abominable heresy of the Arians, to refuse to divide the Holy Trinity, or to say that any part of it is a creature. For those who, while pretending to cite the faith confessed at Nicæa, venture to blaspheme the Holy Spirit, do nothing more than in words deny the Arian heresy while they retain it in thought. But let the impiety of Sabellius and of Paul of Samosata also be anathematised by all, and the madness of Valentinian and Basilides, and the folly of the Manichæans. For if this be done, all evil suspicion will be removed on all hands, and the faith of the Catholic Church alone be exhibited in purity.

4. The parties at Antioch to unite.

But that we, and they who have ever remained in communion with us, hold this faith, we think no one of yourselves nor any one else is ignorant. But since we rejoice with all those who desire re-union, but especially with those that assemble in the Old [church], and as we glorify the Lord exceedingly, as for all things so especially for the good purpose of these men, we exhort you that concord be established with them on these terms, and, as we said above, without further conditions, without namely any further demand upon yourselves on the part of those who assemble in the Old [church], or Paulinus and his fellows propounding anything else, or aught beyond the Nicene definition.

5. The creed of Sardica not an authorised formula. Question of ‘hypostasis.’

And prohibit even the reading or publication of the paper, much talked of by some, as having been drawn up concerning the Faith at the synod of Sardica. For the synod made no definition of the kind. For whereas some demanded, on the ground that the Nicene synod was defective, the drafting of a creed, and in their haste even attempted it9    The draft is given by Theodt. H. E. ii. 8; it insists vehemently on the ‘One Hypostasis.’, the holy synod assembled in Sardica was indignant, and decreed that no statement of faith should be drafted, but that they should be content with the Faith confessed by the fathers at Nicæa, inasmuch as it lacked nothing but was full of piety, and that it was undesirable for a second creed to be promulged, lest that drafted at Nicæa should be deemed imperfect, and a pretext be given to those who were often wishing to draft and define a creed. So that if a man propound the above or any other paper, stop them, and persuade them rather to keep the peace. For in such men we perceive no motive save only contentiousness. For as to those whom some were blaming for speaking of three Subsistences10    ὐποστάσεις, on the ground that the phrase is unscriptural and therefore suspicious, we thought it right indeed to require nothing beyond the confession of Nicæa, but on account of the contention we made enquiry of them, whether they meant, like the Arian madmen, subsistences foreign and strange, and alien in essence from one another, and that each Subsistence was divided apart by itself, as is the case with creatures in general and in particular with those begotten of men, or like different substances, such as gold, silver, or brass;—or whether, like other heretics, they meant three Beginnings and three Gods, by speaking of three Subsistences.

They assured us in reply that they neither meant this nor had ever held it. But upon our asking them ‘what then do you mean by it, or why do you use such expressions?’ they replied, Because they believed in a Holy Trinity, not a trinity in name only, but existing and subsisting in truth, ‘both a Father truly existing and subsisting, and a Son truly substantial and subsisting, and a Holy Spirit subsisting and really existing do we acknowledge,’ and that neither had they said there were three Gods or three beginnings, nor would they at all tolerate such as said or held so, but that they acknowledged a Holy Trinity but One Godhead, and one Beginning, and that the Son is coessential with the Father, as the fathers said; while the Holy Spirit is not a creature, nor external, but proper to and inseparable from the Essence of the Father and the Son.

6. The question of one Subsistence (Hypostasis) or three, not to be pressed.

Having accepted then these men’s interpretation and defence of their language, we made enquiry of those blamed by them for speaking of One Subsistence, whether they use the expression in the sense of Sabellius, to the negation of the Son and the Holy Spirit, or as though the Son were non-substantial, or the Holy Spirit impersonal11    ἀνουσίου, ἀνυποστάτου, the words are rendered ‘unessential’ and ‘not subsisting’ in another connection, supr. p. 434, &c.. But they in their turn assured us that they neither meant this nor had ever held it, but ‘we use the word Subsistence thinking it the same thing to say Subsistence or Essence;’ ‘But we hold that there is One, because the Son is of the Essence of the Father, and because of the identity of nature. For we believe that there is one Godhead, and that it has one nature, and not that there is one nature of the Father, from which that of the Son and of the Holy Spirit are distinct.’ Well, thereupon they who had been blamed for saying there were three Subsistences agreed with the others, while those who had spoken of One Essence, also confessed the doctrine of the former as interpreted by them. And by both sides Arius was anathematised as an adversary of Christ, and Sabellius, and Paul of Samosata, as impious men, and Valentinus and Basilides as aliens from the truth, and Manichæus as an inventor of mischief. And all, by God’s grace, and after the above explanations, agree together that the faith confessed by the fathers at Nicæa is better than the said phrases, and that for the future they would prefer to be content to use its language.

7. The human Nature of Christ complete, not Body only.

But since also certain seemed to be contending together concerning the fleshly Economy of the Saviour, we enquired of both parties. And what the one confessed, the others also agreed to, that the Word did not, as it came to the prophets, so dwell in a holy man at the consummation of the ages, but that the Word Himself was made flesh, and being in the Form of God, took the form of a servant12    Phil. ii. 7, &c., and from Mary after the flesh became man for us, and that thus in Him the human race is perfectly and wholly delivered from sin and quickened from the dead, and given access to the kingdom of the heavens. For they confessed also that the Saviour had not a body without a soul, nor without sense or intelligence; for it was not possible, when the Lord had become man for us, that His body should be without intelligence: nor was the salvation effected in the Word Himself a salvation of body only, but of soul also. And being Son of God in truth, He became also Son of Man, and being God’s Only-begotten Son, He became also at the same time ‘firstborn among many brethren13    Rom. viii. 29..’ Wherefore neither was there one Son of God before Abraham, another after Abraham14    John viii. 58.: nor was there one that raised up Lazarus, another that asked concerning him; but the same it was that said as man, ‘Where does Lazarus lie15    Ib. xi. 34.;’ and as God raised him up: the same that as man and in the body spat, but divinely as Son of God opened the eyes of the man blind from his birth16    Mark viii. 22, &c.; and while, as Peter says17    1 Pet. iv. 1., in the flesh He suffered, as God opened the tomb and raised the dead. For which reasons, thus understanding all that is said in the Gospel, they assured us that they held the same truth about the Word’s Incarnation and becoming Man.

8. Questions of words must not be suffered to divide those who think alike.

These things then being thus confessed, we exhort you not hastily to condemn those who so confess, and so explain the phrases they use, nor to reject them, but rather to accept them as they desire peace and defend themselves, while you check and rebuke, as of suspicious views, those who refuse so to confess and to explain their language. But while you refuse toleration to the latter, counsel the others also who explain and hold aright, not to enquire further into each other’s opinions, nor to fight about words to no useful purpose, nor to go on contending with the above phrases, but to agree in the mind of piety. For they who are not thus minded, but only stir up strife with such petty phrases, and seek something beyond what was drawn up at Nicæa, do nothing except ‘give their neighbour turbid confusion to drink18    Hab. ii. 15.,’ like men who grudge peace and love dissensions. But do ye, as good men and faithful servants and stewards of the Lord, stop and check what gives offence and is strange, and value above all things peace of that kind, faith being sound. Perhaps God will have pity on us, and unite what is divided, and, there being once more one flock19    John x. 16., we shall all have one leader, even our Lord Jesus Christ.

9. The above terms unanimously agreed upon.

These things, albeit there was no need to require anything beyond the synod of Nicæa, nor to tolerate the language of contention, yet for the sake of peace, and to prevent the rejection of men who wish to believe aright, we enquired into. And what they confessed, we put briefly into writing, we namely who are left in Alexandria, in common with our fellow-ministers, Asterius and Eusebius. For most of us had gone away to our dioceses. But do you on your part read this in public where you are wont to assemble, and be pleased to invite all to you thither. For it is right that the letter should be there first read, and that there those who desire and strive for peace should be re-united. And then, when they are re-united, in the spot where all the laity think best, in the presence of your courtesy, the public assemblies should be held, and the Lord be glorified by all together. The brethren who are with me greet you. I pray that you may be well, and remember us to the Lord; both I, Athanasius, and likewise the other bishops assembled, sign, and those sent by Lucifer, bishop of the island of Sardinia, two deacons, Herennius and Agapetus; and from Paulinus, Maximus and Calemerus, deacons also. And there were present certain monks of Apolinarius20    Of Laodicea, the later heresiarch. the bishop, sent from him for the purpose.

10. Signatures.

The names of the several bishops to whom the letter is addressed are: Eusebius of the city of Virgilli in Gaul21    i.e. Vercellæ, in ‘Cisalpine’ Gaul, or Lombardy., Lucifer of the island of Sardinia, Asterius of Petra, Arabia, Kymatius of Paltus, Cœle-Syria, Anatolius of Eubœa.

Senders: the Pope Athanasius, and those present with him in Alexandria, viz.: Eusebius, Asterius, and the others above-mentioned, Gaius of Paratonium22    In Marmarica or ‘Libya Siccior’ near the Ras el Harzeit. in Hither Libya, Agathus of Phragonis and part of Elearchia in Egypt, Ammonius of Pachnemunis23    Capital of the Sebennytic nome, near Handahur. and the rest of Elearchia, Agathodæmon of Schedia24    A town and custom-house near Andropolis, between Alxa. and the Canopic arm of the Nile. and Menelaitas, Dracontius of Lesser Hermupolis, Adelphius of Onuphis25    Chief town of a nome in the Delta. in Lychni, Hermion of Tanes26    ‘Zoan.’, Marcus of Zygra27    West of Alxa. toward the Libyan dessert, and not far from Zygra in Marmarica., Hither Libya, Theodorus of Athribis28    A very important town near the head of the Tanite arm. See Amm. Marc. xxii. 16. 6, who calls it one of the four largest cities in Egypt proper., Andreas of Arsenoe, Paphnutius of Sais, Marcus of Philæ, Zoilus of Andrôs29    i.e. Andropolis (above, note 11)., Menas of Antiphra30    West of Alxa. toward the Libyan dessert, and not far from Zygra in Marmarica..

Eusebius also signs the following in Latin, of which the translation is:

I Eusebius, according to your exact confession made on either side by agreement concerning the Subsistences, also add my agreement; further concerning the Incarnation of our Saviour, namely that the Son of God has become Man, taking everything upon Himself without sin, like the composition of our old man, I ratify the text of the letter. And whereas the Sardican paper is ruled out, to avoid the appearance of issuing anything beyond the creed of Nicæa, I also add my consent, in order that the creed of Nicæa may not seem by it to be excluded, and [I agree] that it should not be published. I pray for your health in the Lord.

I Asterius agree to what is above written, and pray for your health in the Lord.

11. The ‘Tome’ signed at Antioch.

And after this Tome was sent off from Alexandria, thus signed by the aforesaid, [the recipients] in their turn signed it:

I Paulinus hold thus, as I received from the fathers, that the Father perfectly exists and subsists, and that the Son perfectly subsists, and that the Holy Spirit perfectly subsists. Wherefore also I accept the above explanation concerning the Three Subsistences, and the one Subsistence, or rather Essence, and those who hold thus. For it is pious to hold and confess the Holy Trinity in one Godhead. And concerning the Word of the Father becoming Man for us, I hold as it is written, that, as John says, the Word was made Flesh, not in the sense of those most impious persons who say that He has undergone a change, but that He has become Man for us, being born of the holy Virgin Mary and of the Holy Spirit. For the Saviour had a body neither without soul, nor without sense, nor without intelligence. For it were impossible, the Lord being made Man for us, that His body should be without intelligence. Wherefore I anathematise those who set aside the Faith confessed at Nicæa, and who do not say that the Son is of the Father’s Essence, and coessential with the Father. Moreover I anathematise those who say that the Holy Spirit is a Creature made through the Son. Once more I anathematise the heresy of Sabellius and of Photinus31    See Prolegg. ch. ii. §3 (2) ad fin. This is remarkable as the first Eastern condemnation of Photinus by name from the Nicene side. He had been condemned at Sirmium in 347, and under pressure from the East apparently at Milan in 345 and 347, as well as in the Councils of Antioch in 344, and Sirmium in 351 (supr. pp. 463, 464). On the document of Paulinus, see Epiph. Hær. lxxvii. 20, 21, also Dr. Bright’s note., and every heresy, walking in the Faith of Nicæa, and in all that is above written. I Karterius32    Bishop of Antaradus on the Syrian coast (D.C.B. i. 410 (3)); see de Fuga, 3, and Hist. Ar. 5. note 6a. pray for your health.

Ο ΠΡΟΣ ΤΟΥΣ ΑΝΤΙΟΧΕΙΣ ΤΟΜΟΣ ΑΘΑΝΑΣΙΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝ∆ΡΕΙΑΣ.
Τοῖς ἀγαπητοῖς καὶ ποθεινοτάτοις συλλειτουργοῖς Εὐσεβίῳ, Λουκίφερι, Ἀστερίῳ, Κυματίῳ καὶ Ἀνατολίῳ, Ἀθανάσιος καὶ οἱ παρατυχόντες ἐν Ἀλεξανδρείᾳ ἐπίσκοποι ἀπό τε τῆς Ἰταλίας καὶ Ἀραβίας, Αἰγύπτου καὶ Λιβύης, Εὐσέβιος, Ἀστέριος, Γάϊος, Ἀγαθὸς, Ἀμμώνιος, Ἀγαθοδαίμων, ∆ρακότιος, Ἀδέλφιος, Ἑρμαίων, Μάρκος, Θεόδωρος, Ἀνδρέας, Παφνούτιος, ἄλλος Μάρκος, Ζώϊλος, Μη νᾶς, Γεώργιος, Λούκιος, Μακάριος, καὶ οἱ λοιποὶ, ἐν Χριστῷ πλεῖστα χαίρειν. Πεπείσμεθα μὲν, ὅτι, λειτουργοὶ Θεοῦ καὶ οἰκο νόμοι καλοὶ τυγχάνοντες, ἱκανοί ἐστε πρὸς ἅπαντα τὰ τῆς Ἐκκλησίας ἁρμόζεσθαι· ἐπειδὴ δὲ καὶ εἰς ἡμᾶς ἦλθεν, ὅτι πλεῖστοι πρότερον διὰ φιλονεικίαν διαιρεθέντες ἀφ' ἡμῶν, νῦν εἰρηνεύειν βούλονται, πολλοὶ δὲ, καὶ τῆς πρὸς τοὺς Ἀρειομανίτας σχέσεως ἀποστάντες, ἀντιποιοῦνται τῆς πρὸς ἡμᾶς κοινω νίας· ἀναγκαῖον ἡγησάμεθα ταῦθ' ἅπερ ἐγράψαμεν ἡμεῖς τε καὶ οἱ ἀγαπητοὶ ἡμῶν Εὐσέβιός τε καὶ Ἀστέριος, γράψαι τῇ ὑμῶν χρηστότητι, καὶ αὐτοὶ ἀγαπητοὶ καὶ ὡς ἀληθῶς ποθεινότατοι συλλειτουρ γοὶ, χαίροντες μὲν ἐπὶ τῇ τοιαύτῃ ἀκοῇ, εὐχόμενοι δὲ ἵνα καὶ, εἴ τις ἔτι περιλείπεται μακρὰν ἀφ' ἡμῶν, καὶ εἴ τις ἔτι τοῖς Ἀρειανοῖς συνερχόμενος φαίνεται, 26.797 οὗτος ἀποπηδήσῃ τῆς ἐκείνων μανίας· ὥστε πάντας πανταχοῦ λοιπὸν λέγειν· «Εἷς Κύριος, μία πίστις.» Τί γὰρ οὕτω «καλὸν,» ὡς ὁ Ὑμνῳδὸς εἶπεν, ἢ τί «τερπνὸν» ἀλλ' ἢ «τὸ κατοικεῖν ἀδελφοὺς ἐπὶ τὸ αὐτό;» Οἶκος δὲ ἡμῶν ἡ Ἐκκλησία· καὶ φρόνημα εἶναι πρέπει τὸ αὐτό· οὕτω γὰρ πιστεύομεν καὶ τὸν Κύριον μεθ' ἡμῶν κατοικήσειν λέγοντα· «Ἐνοικήσω ἐν αὐ τοῖς καὶ ἐμπεριπατήσω,» καὶ, «Ὧδε κατοικήσω, ὅτι ᾑρετισάμην αὐτήν.» Ὧδε δὲ ποῦ, ἢ ἔνθα μία πί στις καὶ εὐσέβεια κηρύσσεται; Ἐβουλόμεθα μὲν οὖν ἀληθῶς καὶ ἡμεῖς οἱ ἀπὸ τῆς Αἰγύπτου ἅμα τοῖς ἀγαπητοῖς ἡμῶν ἀδελφοῖς Εὐσεβίῳ καὶ Ἀστερίῳ διὰ πολλὰ μὲν, μάλιστα δὲ τούτου χάριν ἐλθεῖν, ἵν' ἅμα τὴν ὑμετέραν περι πτυξώμεθα διάθεσιν, καὶ κοινῇ τῆς τοιαύτης ἀπολαύ σωμεν εἰρήνης τε καὶ ὁμονοίας· ἐπειδὴ δὲ, καθὼς καὶ ἐν ταῖς ἄλλαις ἐπιστολαῖς ἐδηλώσαμεν, καὶ δύνασθε μαθεῖν παρὰ τῶν αὐτῶν συλλειτουργῶν ἡμῶν, αἱ ἐκκλησιαστικαὶ χρεῖαι κατέχουσιν ἡμᾶς· ἐλυ πήθημεν μὲν, ὅμως δὲ ἠξιώσαμεν τοὺς αὐτοὺς συλλει τουργοὺς ἡμῶν Εὐσέβιον καὶ Ἀστέριον ἐλθεῖν ἀνθ' ἡμῶν πρὸς ὑμᾶς· καὶ χάρις αὐτῶν τῇ θεοσεβείᾳ, ὅτι, καίπερ αὐτοὶ δυνάμενοι σπεύδειν εἰς τὰς παροι κίας ἑαυτῶν, προέκριναν πάντων τὴν πρὸς ὑμᾶς ὁδὸν ἕνεκα τῆς κατεπειγούσης ἐκκλησιαστικῆς χρείας. Συνθεμένων οὖν αὐτῶν, παρεμυθησάμεθα ἑαυτοὺς, ὅτι, αὐτῶν τε καὶ ὑμῶν ἐκεῖ τυγχανόντων, πάντες ἑαυτοὺς ἡγούμεθα συνεῖναι ὑμῖν. Πάντας τοίνυν τοὺς βουλομένους εἰρηνεύειν πρὸς ἡμᾶς, καὶ μάλιστα τοὺς ἐν τῇ Παλαιᾷ συναγομέ νους, καὶ τοὺς ἀποτρέχοντας δὲ ἀπὸ τῶν Ἀρεια νῶν προσκαλέσασθε παρ' ἑαυτοῖς, καὶ ὡς μὲν πατέ ρες υἱοὺς προσλάβεσθε, ὡς δὲ διδάσκαλοι καὶ κηδε μόνες ἀποδέξασθε, καὶ συνάψαντες αὐτοὺς τοῖς ἀγαπητοῖς ἡμῶν τοῖς περὶ Παυλῖνον, μηδὲν πλέον ἀπαιτήσητε παρ' αὐτῶν ἢ ἀναθεματίζειν μὲν τὴν 26.800 Ἀρειανὴν αἵρεσιν, ὁμολογεῖν δὲ τὴν παρὰ τῶν ἁγίων Πατέρων ὁμολογηθεῖσαν ἐν Νικαίᾳ πίστιν, ἀναθεμα τίζειν δὲ καὶ τοὺς λέγοντας κτίσμα εἶναι τὸ Πνεῦμα τὸ ἅγιον, καὶ διῃρημένον ἐκ τῆς οὐσίας τοῦ Χριστοῦ. Τοῦτο γάρ ἐστιν ἀληθῶς ἀποπηδᾷν ἀπὸ τῆς μυ σαρᾶς αἱρέσεως τῶν Ἀρειανῶν, τὸ μὴ διαιρεῖν τὴν ἁγίαν Τριάδα, καὶ λέγειν τι ταύτης εἶναι κτίσμα. Οἱ γὰρ προσποιούμενοι μὲν ὀνομάζειν τὴν ὁμολογηθεῖσαν ἐν Νικαίᾳ πίστιν, τολμῶντες δὲ κατὰ τοῦ ἁγίου Πνεύματος βλασφημεῖν, οὐδὲν πλέον ποιοῦσιν, ἢ τὴν Ἀρειανὴν αἵρεσιν τοῖς μὲν ῥήμασιν ἀρνοῦνται, τῷ δὲ φρονήματι ταύτην κατέχουσιν. Ἀναθεματιζέσθω δὲ παρὰ πάντων ἡ Σαβελλίου καὶ Παύλου τοῦ Σαμοσατέως ἀσέβεια, καὶ Οὐαλεντίνου καὶ Βασιλεί δου ἡ μανία, καὶ τῶν Μανιχαίων ἡ παραφρο σύνη· τούτων γὰρ οὕτω γινομένων, πᾶσα παρὰ πάν των ὑποψία φαύλη περιαιρεθήσεται, καὶ μόνη τῆς καθολικῆς Ἐκκλησίας ἡ πίστις καθαρὰ δειχθήσεται. Ὅτι μὲν οὖν ταύτην ἔχομεν τὴν πίστιν ἡμεῖς τε καὶ οἱ ἀεὶ μεθ' ἡμῶν τὴν κοινωνίαν ἐσχηκότες, οὐδένα οὔτε ὑμῶν οὔθ' ἕτερόν τινα ἀγνοεῖν ἡγούμεθα. Ἐπειδὴ δὲ συγχαίρομεν τοῖς βουλομένοις συνάπτεσθαι, πᾶσι μὲν, ἐξαιρέτως δὲ τοῖς ἐν τῇ Παλαιᾷ συναγομένοις, καὶ μάλιστα τὸν Κύριον ἐδοξάσαμεν, ὡς ἐπὶ πᾶσι, καὶ ἐπὶ τῇ ἀγαθῇ προθέσει τούτων· παρακα λοῦμεν ὑμᾶς ἐπὶ τούτοις γίνεσθαι τούτων τὴν ὁμόνοιαν, καὶ μηδὲν τούτων πλέον, καθὰ προείπομεν, μήτε τοὺς ἐν τῇ Παλαιᾷ συναγομένους ἀπαιτεῖσθαι παρ' ὑμῶν, μήτε τοὺς περὶ Παυλῖνον ἕτερόν τι μήτε πλέον τῶν ἐν Νικαίᾳ προβάλλεσθαι. Καὶ τὸ θρυληθὲν γοῦν παρά τινων πιττάκιον, ὡς ἐν τῇ κατὰ Σαρδικὴν συνόδῳ συνταχθὲν περὶ πί στεως, κωλύετε κἂν ὅλως ἀναγινώσκεσθαι ἢ προφέ ρεσθαι· οὐδὲν γὰρ τοιοῦτον ὥρισεν ἡ σύνοδος. Ἠξίω σαν μὲν γάρ τινες, ὡς ἐνδεοῦς οὔσης τῆς κατὰ Νίκαιαν συνόδου, γράψαι περὶ πίστεως, καὶ ἐπεχεί ρησάν γε προπετῶς· ἡ δὲ ἁγία σύνοδος ἡ ἐν Σαρδικῇ συναχθεῖσα ἠγανάκτησε, καὶ ὥρισε μηδὲν ἔτι περὶ πίστεως γράφεσθαι, ἀλλ' ἀρκεῖσθαι τῇ ἐν Νικαίᾳ παρὰ τῶν Πατέρων ὁμολογηθείσῃ πίστει, διὰ τὸ μηδὲν αὐτῇ λείπειν, ἀλλὰ πλήρη εὐσεβείας εἶναι, καὶ ὅτι μὴ δεῖν δευτέραν ἐκτίθεσθαι πίστιν, ἵνα μὴ ἡ ἐν Νικαίᾳ γραφεῖσα ὡς ἀτελὴς οὖσα νομισθῇ, καὶ πρόφασις δοθῇ τοῖς ἐθέλουσι πολλάκις γράφειν καὶ ὁρίζειν περὶ πίστεως. Ὅθεν κἂν τοῦτό τις, ἢ ἕτερον προβάλληται, παύετε τοὺς τοιούτους, καὶ μᾶλλον εἰ 26.801 ρηνεύειν αὐτοὺς πείθετε· καὶ γὰρ οὐδὲν πλέον συνεί δομεν ἐν τούτοις ἢ φιλονεικίαν μόνην. Οὓς γὰρ ἐμέμ φοντό τινες ὡς τρεῖς λέγοντας ὑποστάσεις, διὰ τὸ ἀγράφους καὶ ὑπόπτους αὐτόθεν εἶναι τὰς λέξεις, ἠξιώσαμεν μὲν μηδὲν πλέον ἐπιζητεῖν πλὴν τῆς κατὰ Νίκαιαν ὁμολογίας· ἀνεκρίναμεν δὲ ὅμως τούτους διὰ τὴν φιλονεικίαν, μὴ ἆρ' ὡς οἱ Ἀρειομανῖται λέγουσιν ἀπηλλοτριωμένας καὶ ἀπεξενωμένας, ἀλλο τριοουσίους τε ἀλλήλων, καὶ ἑκάστην καθ' ἑαυτὴν ὑπόστασιν διῃρημένην, ὡς ἔστι τά τε ἄλλα κτίσματα, καὶ οἱ ἐξ ἀνθρώπων γεννώμενοι· ἢ ὥσπερ διαφόρους οὐσίας, ὥσπερ ἐστὶ χρυσὸς, ἢ ἄργυρος, ἢ χαλκὸς, οὕτω καὶ αὐτοὶ λέγωσιν· ἢ ὡς ἄλλοι αἱρετικοὶ τρεῖς ἀρ χὰς καὶ τρεῖς θεοὺς λέγουσιν, οὕτω καὶ οὗτοι φρονοῦν τες, τρεῖς ὑποστάσεις λέγωσι; ∆ιεβεβαιώσαντο μήτε λέγειν, μήτε πεφρονηκέναι ποτὲ οὕτως. Ἐρωτών των δὲ ἡμῶν αὐτούς· Πῶς οὖν ταῦτα λέγετε; ἢ διὰ τί δὲ ὅλως τοιαύταις χρῆσθαι λέξεσιν; ἀπεκρίναντο, διὰ τὸ εἰς ἁγίαν Τριάδα πιστεύειν, οὐκ ὀνόματι Τριάδα μόνον, ἀλλ' ἀληθῶς οὖσαν καὶ ὑφεστῶσαν, Πατέρα τε ἀληθῶς ὄντα καὶ ὑφεστῶτα, καὶ Υἱὸν ἀληθῶς ἐνού σιον ὄντα καὶ ὑφεστῶτα, καὶ Πνεῦμα ἅγιον ὑφεστὼς καὶ ὑπάρχον οἴδαμεν, μήτε δὲ εἰρηκέναι τρεῖς θεοὺς ἢ τρεῖς ἀρχὰς, μήθ' ὅλως ἀνέχεσθαι τῶν τοῦτο λεγόντων, ἢ φρονούντων· ἀλλ' εἰδέναι ἁγίαν μὲν Τριάδα, μίαν δὲ θεότητα, καὶ μίαν ἀρχὴν, καὶ Υἱὸν μὲν ὁμοούσιον τῷ Πατρὶ, ὡς εἶπον οἱ Πατέρες, τὸ δὲ ἅγιον Πνεῦμα, οὐ κτίσμα, οὐδὲ ξένον, ἀλλ' ἴδιον καὶ ἀδιαίρετον τῆς οὐσίας τοῦ Υἱοῦ καὶ τοῦ Πατρός. Ἀποδεξάμενοι δὲ τούτων τὴν ἑρμηνείαν τῶν λέ ξεων, καὶ τὴν ἀπολογίαν, ἀνεκρίναμεν τοὺς αἰ τιαθέντας παρὰ τούτων, ὡς λέγοντας μίαν ὑπόστασιν, μὴ ἆρα ὡς Σαβέλλιος φρονεῖ, οὕτω καὶ οὗτοι λέγου σιν ἐπὶ ἀναιρέσει τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος, ἢ ὡς ἀνουσίου ὄντος τοῦ Υἱοῦ, ἢ ἀνυποστάτου τοῦ ἁγίου Πνεύματος; Οἱ δὲ καὶ αὐτοὶ διεβεβαιώσαντο μήτε τοῦτο λέγειν, μήτε οὕτω πεφρονηκέναι πώποτε· ἀλλ' ὑπόστασιν μὲν λέγομεν, ἡγούμενοι ταὐτὸν εἶναι εἰπεῖν ὑπόστασιν καὶ οὐσίαν· μίαν δὲ φρονοῦμεν, διὰ τὸ ἐκ τῆς οὐσίας τοῦ Πατρὸς εἶναι τὸν Υἱὸν, καὶ διὰ τὴν ταυτότητα τῆς φύσεως· μίαν γὰρ θεότητα, καὶ μίαν εἶναι τὴν ταύτης φύσιν πιστεύομεν, καὶ οὐκ ἄλλην μὲν τὴν τοῦ Πατρὸς, ξένην δὲ τούτου τὴν τοῦ Υἱοῦ, καὶ τὴν τοῦ ἁγίου Πνεύματος. Ἀμέλει κἀκεῖ οἱ αἰτιαθέντες ὡς εἰρηκότες τρεῖς ὑποστάσεις συνετί θεντο τούτοις· καὶ αὐτοὶ δὲ οἱ εἰρηκότες μίαν οὐσίαν τὰ ἐκείνων ὥσπερ ἡρμήνευσαν καὶ ὡμολόγουν, 26.804 καὶ ἀνεθεματίζετο παρ' ἀμφοτέρων τῶν μερῶν Ἄρειός τε ὡς Χριστομάχος, καὶ Σαβέλλιος καὶ Παῦλος ὁ Σαμοσατεὺς ὡς ἀσεβεῖς, καὶ Οὐαλεντῖνος καὶ Βασιλείδης ὡς ἀλλότριοι τῆς ἀληθείας, Μανιχαῖος δὲ ὡς ἐφευρετὴς κακῶν· πάντες τε τῇ τοῦ Θεοῦ χάριτι, καὶ μετὰ τὰς τοιαύτας ἑρμηνείας ὁμοῦ συντίθενται τῶν τοιούτων λέξεων βελτίονα καὶ ἀκριβεστέραν εἶναι τὴν ἐν Νικαίᾳ παρὰ τῶν Πατέρων ὁμολογηθεῖσαν πί στιν, καὶ τοῦ λοιποῦ τοῖς ταύτης ἀρκεῖσθαι μᾶλλον καὶ χρᾶσθαι ῥήμασιν. Ἀλλὰ καὶ τὸ περὶ τῆς κατὰ σάρκα οἰκονομίας τοῦ Σωτῆρος, ἐπειδὴ καὶ περὶ τούτου ἐδόκουν φιλο νεικεῖν τινες πρὸς ἀλλήλους, ἀνεκρίναμεν καὶ τούτους κἀκείνους, καὶ ἅπερ ὡμολόγουν οὗτοι, συνετίθεντο κἀκεῖνοι, ὅτι οὐχ ὡς εἰς τοὺς προφήτας «ἐγέ νετο ὁ Λόγος Κυρίου,» οὕτω καὶ εἰς ἅγιον ἄνθρωπον ἐνεδήμησεν ἐπὶ συντελείᾳ τῶν αἰώνων, ἀλλ' αὐτὸς ὁ Λόγος σὰρξ ἐγένετο· καὶ ἐν μορφῇ Θεοῦ ὑπάρχων, ἔλαβε δούλου μορφὴν, ἔκ τε τῆς Μαρίας τὸ κατὰ σάρκα γεγένηται ἄνθρωπος δι' ἡμᾶς, καὶ οὕτω τελείως καὶ ὁλοκλήρως τὸ ἀνθρώπινον γένος ἐλευθερούμενον ἀπὸ τῆς ἁμαρτίας ἐν αὐτῷ, καὶ ζωο ποιούμενον ἐκ τῶν νεκρῶν, εἰσάγεται εἰς τὴν βασι λείαν τῶν οὐρανῶν. Ὡμολόγουν γὰρ καὶ τοῦτο, ὅτι οὐ σῶμα ἄψυχον, οὐδ' ἀναίσθητον, οὐδ' ἀνόη τον εἶχεν ὁ Σωτήρ. Οὐδὲ γὰρ οἷόν τε ἦν, τοῦ Κυρίου δι' ἡμᾶς ἀνθρώπου γενομένου, ἀνόητον εἶναι τὸ σῶμα αὐτοῦ, οὐδὲ σώματος μόνου, ἀλλὰ καὶ ψυχῆς ἐν αὐτῷ τῷ Λόγῳ σωτηρία γέγονεν· Υἱός τε ὢν ἀληθῶς τοῦ Θεοῦ, γέγονε καὶ υἱὸς ἀνθρώπου· καὶ μονογενὴς ὢν Υἱὸς τοῦ Θεοῦ, γέγονεν ὁ αὐτὸς καὶ πρωτότοκος ἐν πολλοῖς ἀδελφοῖς. ∆ιὸ οὔθ' ἕτερος μὲν ἦν ὁ πρὸ τοῦ Ἀβραὰμ Υἱὸς τοῦ Θεοῦ, ἕτερος δὲ ὁ μετὰ Ἀβραάμ· οὐδ' ἕτερος μὲν ἦν ὁ τὸν Λάζαρον ἐγείρας, ἕτερος δὲ 26.805 ὁ πυνθανόμενος περὶ αὐτοῦ· ἀλλ' ὁ αὐτὸς ἦν ἀνθρω πίνως μὲν λέγων, «Ποῦ Λάζαρος κεῖται;» θεϊκῶς δὲ τοῦτον ἀνεγείρων· ὁ αὐτὸς δὲ ἦν σωματικῶς μὲν ὡς ἄνθρωπος πτύων, θεϊκῶς δὲ ὡς Υἱὸς τοῦ Θεοῦ ἀνοίγων τοὺς ὀφθαλμοὺς τοῦ ἐκ γενετῆς τυφλοῦ· καὶ σαρκὶ μὲν πάσχων, ὡς εἶπεν ὁ Πέτρος, θεϊκῶς δὲ ἀνοίγων τὰ μνήματα, καὶ ἀνεγείρων τοὺς νεκρούς. Ἐξ ὧν καὶ πάντα τὰ ἐν τῷ Εὐαγγελίῳ οὕτω νοοῦν τες, τὸ αὐτὸ φρονεῖν περὶ τῆς σαρκώσεως καὶ ἐναν θρωπήσεως τοῦ Λόγου διεβεβαιώσαντο. Τούτων τοίνυν οὕτως ὁμολογηθέντων, παρακα λοῦμεν ὑμᾶς τοὺς μὲν οὕτως ὁμολογοῦντας καὶ ἑρμη νεύοντας οὕτω τὰς λέξεις, ἃς λέγουσι, μὴ κατα κρίνετε προπετῶς, μηδὲ ἀποβάλλετε, ἀλλὰ μᾶλ λον εἰρηνεύοντας καὶ ἀπολογουμένους προσλαμβάνε σθε· τοὺς δὲ μὴ βουλομένους οὕτως ὁμολογεῖν καὶ διερμηνεύειν τὰς λέξεις, τούτους κωλύετε καὶ ἐντρέ πετε, ὡς ὑπόπτους τῷ φρονήματι. Τούτων τε μὴ ἀνεχόμενοι συμβουλεύετε κἀκείνοις τοῖς ὀρθῶς ἑρμη νεύουσί τε καὶ φρονοῦσι μηδὲν πλέον ἀλλήλους ἀνα κρίνειν μηδὲ λογομαχεῖν ἐπ' οὐδὲν χρήσιμον, μήτε ταῖς τοιαύταις λέξεσι διαμάχεσθαι, ἀλλὰ τῷ φρονή ματι τῆς εὐσεβείας συμφωνεῖν. Οἱ γὰρ μὴ οὕτω δια νοούμενοι, ἀλλὰ μόνον ἐπὶ τοῖς τοιούτοις λεξειδίοις φιλονεικοῦντες, καὶ παρὰ τὰ ἐν Νικαίᾳ γραφέντα ζητοῦντες, οὐδὲν ἕτερον ποιοῦσιν, ἢ «ποτίζουσιν ἀνα τροπὴν θολερὰν τὸν πλησίον,» ὡς φθονοῦντες τὴν εἰρήνην καὶ ἀγαπῶντες τὰ σχίσματα. Ἀλλ' ὑμεῖς, ὡς ἀγαθοὶ ἄνθρωποι καὶ πιστοὶ δοῦλοι, καὶ οἰκονόμοι τοῦ Κυρίου, τὰ μὲν σκανδαλίζοντα καὶ ξενίζοντα παύετε καὶ κωλύετε, πάντων δὲ μᾶλλον προκρίνετε τὴν τοιαύτην εἰρήνην, οὔσης ὑγιαινούσης πίστεως· ἴσως ὁ Κύριος ἐλεήσει ἡμᾶς, καὶ συνάψει τὰ διῃρημένα, καὶ γενομένης μιᾶς ποίμνης, πάλιν πάντες ἕνα ἔχομεν καθηγεμόνα, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν. Ταῦτα ἡμεῖς μὲν, εἰ καὶ μηδὲν πλέον ἔδει ζητεῖν τῆς ἐν Νικαίᾳ συνόδου, μηδὲ ἀνέχεσθαι τῶν ἐκ φιλονεικίας ῥημάτων, ἀλλά γε διὰ τὴν εἰρήνην, καὶ ἕνεκα τοῦ μὴ ἀποβάλλειν τοὺς ὀρθῶς πιστεύειν ἐθέλοντας, ἀνεκρίναμεν, καὶ ἅπερ ὡμολόγησαν, συντόμως ὑπηγορεύσαμεν, οἱ περιλειφθέντες ἐν τῇ Ἀλεξανδρείᾳ, κοινῇ μετὰ τῶν συλλειτουργῶν ἡμῶν Ἀστερίου καὶ Εὐσεβίου· οἱ γὰρ πλεῖστοι ἐξ ἡμῶν ἀπεδήμησαν εἰς τὰς παροικίας ἑαυτῶν. Ὑμεῖς δὲ πάλιν κοινῇ ἔνθα καὶ εἰώθατε συνάγεσθαι, ἀνάγνωτε ταῦτα, κἀκεῖ πάντας προσκαλέσασθαι καταξιώσατε. ∆ίκαιον γὰρ ἐκεῖ πρῶτον τὴν ἐπιστολὴν ἀναγνωσθῆναι, κἀκεῖ τοὺς βουλομένους καὶ ἀντιποιουμένους τῆς 26.808 εἰρήνης συνάπτεσθαι· καὶ λοιπὸν συναφθέντων αὐτῶν, ἔνθα ἂν ἀρέσῃ πᾶσι τοῖς λαοῖς, παρούσης τῆς ὑμετέρας χρηστότητος, ἐκεῖ τὰς συνάξεις ἐπιτελεῖσθαι, καὶ τὸν Κύριον κοινῇ παρὰ πάντων δοξάζεσθαι. Προσαγορεύουσιν ὑμᾶς οἱ σὺν ἐμοὶ ἀδελφοί. Ἐῤῥῶσθαι ὑμᾶς, καὶ μνημονεύειν ἡμῶν τῷ Κυρίῳ εὔχομαι, Ἐγώ τε Ἀθανάσιος· ὁμοίως τε οἱ ἄλλοι ἐπίσκοποι οἱ συνελθόντες ὑπέγραψαν· καὶ οἱ ἀποσταλέντες δὲ παρὰ μὲν Λουκίφερος τοῦ ἐπισκόπου Σαρδίας νήσου, διάκονοι δύο, Ἑρέννιος, καὶ Ἀγαπητός· παρὰ δὲ Παυλίνου Μάξιμος καὶ Καλήμερος, καὶ αὐτοὶ διάκονοι. Παρῆσαν δὲ καί τινες Ἀπολλιναρίου τοῦ ἐπισκόπου μονάζοντες, παρ' αὐτοῦ εἰς τοῦτο πεμφθέντες. Ἔστι δὲ ἕκαστος τῶν προκειμένων ἐπισκόπων, πρὸς οὓς ἡ ἐπιστολὴ ἐγράφη, Εὐσέβιος πόλεως Βιργίλλων τῆς Γαλλίας, Λουκίφερ τῆς Σαρδίας νήσου, Ἀστέριος Πετρῶν τῆς Ἀραβίας, Κυμάτιος Παλτοῦ Κοίλης Συρίας, Ἀνατόλιος Εὐβοίας. Οἱ δὲ ἐπιστείλαντες ὅ τε πάπας Ἀθανάσιος, καὶ οἱ παρατυχόντες σὺν αὐτῷ ἐν Ἀλεξανδρείᾳ, αὐτός τε Εὐσέβιος καὶ Ἀστέριος· καὶ οἱ λοιποὶ Γάϊος Παρατονίου τῆς ἔγγιστα Λιβύης, Ἀγαθὸς Φραγώνεως καὶ μέρους Ἐλεαρχίας τῆς Αἰγύπτου· Ἀμμώνιος Παχνεμούνεως καὶ τοῦ λοιποῦ μέρους τῆς Ἐλεαρχίας, Ἀγαθοδαίμων Σχεδίας καὶ Μενελαΐτου· ∆ρακόντιος Ἑρμουπόλεως μικρᾶς, Ἀδέλφιος Ὀνούφεως τῆς Λύχνων, Ἑρμίων Τάνεως, Μάρκος Ζύγρων τῆς ἔγγιστα Λιβύης, Θεόδωρος Ἀθρίβεως, Ἀνδρέας Ἀρσενοΐτου, Παφνούτιος Σάεως, Μάρκος Φίλων, Ζώϊλος Ἄνδρω, Μῆνας Ἀντίφρων. Τούτοις καὶ Εὐσέβιος ὑπέγραψε Ῥωμαϊστὶ, ὧν ἡ ἑρμηνεία· Ἐγὼ Εὐσέβιος ἐπίσκοπος κατὰ τὴν ἀκρίβειαν ὑμῶν τὴν παρ' ἑκατέρων τῶν μερῶν ὁμολογηθεῖσαν ἀλλήλοις συντιθεμένων περὶ τῶν ὑποστάσεων, καὶ αὐτὸς συγκατεθέμην· οὐ μὴν ἀλλὰ καὶ περὶ τῆς σαρκώσεως τοῦ Σωτῆρος ἡμῶν, ὅτι ὁ τοῦ Θεοῦ Υἱὸς, καὶ ἄνθρωπος γέγονεν, ἀναλαβὼν πάντα ἄνευ ἁμαρτίας, οἷος ὁ παλαιὸς ἡμῶν ἄνθρωπος συνέστηκε, κατὰ τὸ τῆς ἐπιστολῆς ὕφος ἐπιστωσάμην. Καὶ ἐπειδὴ ἔξωθεν λέγεται τὸ τῆς Σαρδικῆς πιττάκιον ἕνεκεν τοῦ μὴ παρὰ τὴν ἐν Νικαίᾳ πίστιν δοκεῖν ἐκτίθεσθαι, καὶ ἐγὼ συγκατατίθεμαι, ἵνα μὴ ἡ ἐν Νικαίᾳ πίστις διὰ τούτου ἐκκλείεσθαι δόξῃ, μήτε εἶναι προκομιστέον. Ἐῤῥῶσθαι ὑμᾶς ἐν Κυρίῳ εὔχομαι. 26.809 Ἐγὼ Ἀστέριος συνευδοκῶ τοῖς προγεγραμμένοις, καὶ ἐῤῥῶσθαι ὑμᾶς ἐν Κυρίῳ εὔχομαι. Καὶ μετὰ τὸ ἀποσταλῆναι ἀπὸ Ἀλεξανδρείας τὸν τόμον τοῦτον, οὕτω παρὰ τῶν προειρημένων ὑπογεγραμμένον, μετὰ ταῦτα καὶ αὐτοὶ ὑπέγραψαν· Ἐγὼ Παυλῖνος οὕτω φρονῶ, καθὼς παρέλαβον παρὰ τῶν Πατέρων, Ὄντα καὶ ὑφεστῶτα Πατέρα τέλειον καὶ ὑφεστῶτα Υἱὸν τέλειον, καὶ ὑφεστηκὸς τὸ Πνεῦμα τὸ ἅγιον τέλειον. ∆ιὸ καὶ ἀποδέχομαι τὴν προγεγραμμένην ἑρμηνείαν περὶ τῶν τριῶν ὑποστάσεων, καὶ τῆς μιᾶς ὑποστάσεως, ἤτοι οὐσίας, καὶ τοὺς φρονοῦντας οὕτως. Εὐσεβὲς γάρ ἐστι φρονεῖν καὶ ὁμολογεῖν τὴν ἁγίαν Τριάδα ἐν μιᾷ θεότητι. Καὶ περὶ τῆς ἐνανθρωπήσεως δὲ τῆς δι' ἡμᾶς γενομένης τοῦ Λόγου τοῦ Πατρὸς οὕτω φρονῶ, καθὼς γέγραπται, ὅτι, κατὰ τὸν Ἰωάννην, ὁ Λόγος σὰρξ ἐγένετο· οὐ κατὰ τοὺς ἀσεβεστάτους τοὺς λέγοντας μεταβολὴν αὐτὸν πεπονθέναι, ἀλλ' ὅτι ἄνθρωπος δι' ἡμᾶς γέγονεν, ἐκ τῆς ἁγίας Παρθένου Μαρίας καὶ ἁγίου Πνεύματος γεννηθείς. Οὔτε γὰρ ἄψυχον, οὔτε ἀναίσθητον, οὔτε ἀνόητον σῶμα εἶχεν ὁ Σωτήρ· οὔτε γὰρ οἷόν τ' ἦν, τοῦ Κυρίου ἀνθρώπου δι' ἡμᾶς γενομένου, ἀνόητον εἶναι αὐτοῦ τὸ σῶμα. Ὅθεν ἀναθεματίζω τοὺς τὴν ἐν Νικαίᾳ ὁμολογηθεῖσαν πίστιν ἀθετοῦντας, καὶ μὴ λέγοντας ἐκ τῆς οὐσίας τοῦ Πατρὸς, καὶ ὁμοούσιον εἶναι τὸν Υἱὸν τῷ Πατρί. Ἀναθεματίζω δὲ τοὺς λέγοντας τὸ Πνεῦμα τὸ ἅγιον κτίσμα δι' Υἱοῦ γεγονός. Ἔτι δὲ ἀναθεματίζω Σαβελλίου καὶ Φωτεινοῦ, καὶ πᾶσαν αἵρεσιν, στοιχῶν τῇ πίστει τῇ κατὰ Νίκαιαν, καὶ πᾶσι τοῖς προγεγραμμένοις. Ἐῤῥῶσθαι ὑμᾶς εὔχομαι ἐγὼ Καρτέριος.