Cyril (Ep. 17), Third Letter to Nestorius (with 12 Anathemas) (CPG 5317)
| Reference: | CPG 5317/8644 |
| Incipit: | Τοῦ σωτῆρος ἡμῶν λέγοντος ἐναργῶς |
| Date: | Nov. 430 |
| Greek Text: | ACO 1.1.1:33-42 |
| Latin Text: | ACO 1.2:45-51, 1.3:26-351, 5:236-244 |
| Other Ancient Versions: | Syriac, Armenian, and Arabic |
| English Translations: | FCC: L. Rogotzke; Price, CE #20; McGuckin 266-275, Wickham 12-33; Creeds, Councils and Controversies, 301-309; McEnerney, FC 76: 80-92; Percival, NPNF2 14:201-218 |
In August of 430, Celestine and a Roman Synod had condemned the teachings of Nestorius. The bishop of Rome then confirmed this verdict in a letter to Nestorius (CPG 8639), as well as additional letters to the clergy at Constantinople (CPG 8640), and to Cyril (CPG 8638) and other eastern leaders. If Nestorius did not repent within ten days of receipt of Celestine’s letter, Cyril was directed to enforce the decision, Several months went by, but Nestorius failed to respond. Finally, in November Cyril composed three letters – to Nestorius (CPG 5317/8644), to the clergy of Constantinople (CPG 5318/8645), and to the monks of Constantinople (CPG 5319/8646), all announcing that the sentence was now to be put into effect. This “third” letter of Cyril to Nestorius had twelve anathemas appended to it dealing with the relevant issues. This letter would not only become one of the most quoted and influential documents of the controversy, cited frequently at future councils, but the anathemas would serve to harden the positions of both sides, becoming a point of no return.
The Greek text is that of ACO 1.1.1:33-42. The Latin translation is that of ACO 1.3:26-351. The English translation below was produced by L. Rogotzke for FCC. Paragraph numbers are those of the ACO Greek text.
| Greek | English | Latin |
| Τῷ εὐλαβεστάτῳ καὶ θεοφιλεστάτῳ συλλειτουργῳ Νεστορίῳ Κύριλλος καὶ ἡ συνελθοῦσα σύνοδος ἐν Ἀλεξανδρείᾳ ἐκ τῆς Αἰγυπτιακῆς διοικήσεως ἐν κυρίῳ χαίρειν. | To the most pious and most beloved by God, our fellow minister Nestorius, Cyril and the gathered synod in Alexandria of the Egyptian diocese send greetings in the Lord. | Reuerentissimo et deoamantissimo comministro Nestorio Cyrillus et quae conuenit in Alexandria ex Aegyptiaca diocese synodus in domino salutem. |
| 1. Τοῦ σωτῆρος ἡμῶν λέγοντος ἐναργῶς ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ οὔκ ἐστίν μου ἄξιος καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ οὔκ ἐστίν μου ἄξιος, τί πάθωμεν ἡμεῖς οἱ παρὰ τῆς σῆς εὐλαβείας ἀπαιτούμενοι τὸ ὑπεραγαπᾶν σε τοῦ πάντων ἡμῶν σωτῆρος Χριστοῦ; | 1. When our Savior said clearly, “The one who loves his father or mother above me is not worthy of me, and the one who loves his son or daughter above me is not worthy of me” [Matt. 10:37], what must we do, we who are required by your piousness to love you beyond Christ, the Savior of all of us? | 1. Saluatore nostro dicente aperte “qui amat patrem aut matrem plus quam me, non est me dignus, et qui amat filium aut filiam super me, non est me dignus,” quid patiamur nos, qui a tua reuerentia exigimur te diligere super omnium nostrum saluatorem Christum? |
| τίς ἡμᾶς ἐν ἡμέρᾳ κρίσεως ὀνῆσαι δυνήσεται ἢ ποίαν εὑρήσομεν τὴν ἀπολογίαν, σιωπὴν οὕτω τιμήσαντες τὴν μακρὰν ἐπὶ ταῖς παρὰ σοῦ γενομέναις κατ’ αὐτοῦ δυσφημίαις; | Who will be able to help us on the day of judgment or what defense will we find, having honored in silence for a long time the blasphemies made by you against him? | quis nos in die iudicii iuuare poterit aut quam repperiemus excusationem, qui silentium ita longum honorauimus in factis a te contra ipsum blasphemiis? |
| καὶ εἰ μὲν σαυτὸν ἠδίκεις μόνον τὰ τοιαῦτα φρονῶν καὶ διδάσκων, ἥττων ἂν ἦν ἡ φροντίς· ἐπειδὴ δὲ πᾶσαν ἐσκανδάλισας ἐκκλησίαν καὶ ζύμην αἱρέσεως ἀήθους καὶ ξένης ἐμβέβληκας τοῖς λαοῖς καὶ οὐχὶ τοῖς ἐκεῖσε μόνοις, ἀλλὰ γὰρ καὶ τοῖς ἁπανταχοῦ (περιηνέχθη γὰρ τῶν σῶν ἐξηγήσεων τὰ βιβλία), ποῖος ἔτι ταῖς παρ’ ἡμῶν σιωπαῖς ἀρκέσει λόγος ἢ πῶς οὐκ ἀνάγκη μνησθῆναι λέγοντος τοῦ Χριστοῦ μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν, ἀλλὰ μάχαιραν. ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς; | And if you wronged yourself alone by thinking and teaching these things, the concern would be less; but since you have created a stumbling block for the entire church and have thrown the leaven of strange and foreign heresy among the people, not just to the ones there alone, but also to those everywhere (for the books of your exegesis were circulated), what word now will be sufficient for our silences, or how is it not necessary to remember that Christ said, “Do not think that I came to bring peace to the earth, but a sword. For I came to turn a man against his father and a daughter against her mother.” [Matt. 10:34-35]? | et si quidem temet ipsum solum laederes talia sapiens et docens, minus utique cura esset; quoniam uero omnem scandalizasti ecclesiam et fermentum insolitae haereseos et peregrinae iniecisti populis et non ibidem solummodo constitutis, sed enim et his qui ubique sunt (delati namque sunt tuarum expositionum codices), qualis iam nostrae taciturnitati sufficiet sermo? aut quomodo non necessarium est meminisse dicente Christo “non putetis quia ueni mittere pacem super terram. non ueni mittere pacem, sed gladium. ueni enim diuidere hominem contra patrem suum et filiam contra matrem suam.” |
| πίστεως γὰρ ἀδικουμένης, ἐρρέτω μὲν ὡς ἕωλος καὶ ἐπισφαλὴς ἡ πρὸς γονέας αἰδώς, ἠρεμείτω δὲ καὶ ὁ τῆς εἰς τέκνα καὶ ἀδελφοὺς φιλοστοργίας νόμος καὶ τοῦ ζῆν ἀμείνων ἔστω λοιπὸν τοῖς εὐσεβέσιν ὁ θάνατος, ἵνα κρείττονος ἀναστάσεως τύχωσιν κατὰ τὸ γεγραμμένον. | For when faith is harmed, let respect toward parents perish as obsolete and uncertain; and let the law of affection toward children and brothers be silent, and from now on let death be better than life for the pious, that they might obtain a better resurrection as it is written. | cum enim fides laeditur, abeat quidem ut irrita et fallax parentum reuerentia, quiescat autem et quae in filios est et fratres affectionis lex et piis iam melior sit mors quam uita, ut meliorem resurrectionem mereantur secundum quod scriptum est. |
| 2. Ἰδοὺ τοίνυν ὁμοῦ τῇ ἁγίᾳ συνόδῳ τῇ κατὰ τὴν μεγάλην Ῥώμην συνειλεγμένῃ προεδρεύοντος τοῦ ὁσιωτάτου καὶ θεοσεβεστάτου ἀδελφοῦ καὶ συλλειτουργοῦ ἡμῶν Κελεστίνου τοῦ ἐπισκόπου καὶ τρίτῳ σε τούτῳ διαμαρτυρόμεθα γράμματι, συμβουλεύοντες ἀποσχέσθαι τῶν οὕτω σκαιῶν καὶ ἐξεστραμμένων δογμάτων ἃ καὶ φρονεῖς καὶ διδάσκεις, ἀνθελέσθαι δὲ τὴν ὀρθὴν πίστιν τὴν ταῖς ἐκκλησίαις παραδοθεῖσαν ἐξ ἀρχῆς διὰ τῶν ἁγίων ἀποστόλων καὶ εὐαγγελιστῶν, οἳ καὶ αὐτόπται καὶ ὑπηρέται τοῦ λόγου γεγόνασιν. | 2.Behold! Therefore, together with the holy synod gathered in great Rome, when our most holy and godly brother and colleague Bishop Celestine presided, we testify to you in this third letter, advising you to keep away from the foolish and perverted doctrines which you both think and teach, and choose instead the correct faith which was given to the churches from the beginning through the holy apostles and evangelists, who were both eyewitnesses and servants of the Word. | 2. Ecce igitur simul cum sancta synodo quae in magna Roma est congregata praesidente sanctissimo et deocolentissimo fratre et comministro nostro Caelestino episcopo, et tertia te hac contestamur scriptura, persuadentes desistere a tam deformibus et distortis dogmatibus quae et sapis et doces, praeeligere autem rectam fidem quae ecclesiis ab initio tradita est per sanctos apostolos et euangelistas, qui et perspectores et ministri uerbi facti sunt. |
| καὶ εἰ μὴ τοῦτο δράσειεν ἡ σὴ εὐλάβεια κατὰ τὴν ὁρισθεῖσαν προθεσμίαν ἐν τοῖς γράμμασι τοῦ μνημονευθέντος ὁσιωτάτου καὶ θεοσεβεστάτου ἐπισκόπου καὶ συλλειτουργοῦ ἡμῶν τῆς Ῥωμαίων Κελεστίνου, γίνωσκε σαυτὸν οὐδένα κλῆρον ἔχοντα μεθ’ ἡμῶν οὐδὲ τόπον ἢ λόγον ἐν τοῖς ἱερεῦσιν τοῦ θεοῦ καὶ ἐπισκόποις. | And unless your reverence does this in accord with the time appointed in the letters of our aforementioned most holy and godly bishop Celestine of the Romans, know that you have no lot nor place nor word with us among the priests of God and the bishops. | aut si hoc non egerit tua reuerentia secundum definitas indutias in litteris memorati sanctissimi et reuerentissimi Romanorum episcopi et comministri nostri Caelestini, cognosce te ipsum nullam sortem habentem nobiscum neque locum siue portionem in sacerdotibus dei et episcopis. |
| οὐ γὰρ ἐνδέχεται περιιδεῖν ἡμᾶς ἐκκλησίας οὕτω τεθορυβημένας καὶ σκανδαλισθέντας λαοὺς καὶ πίστιν ὀρθὴν ἀθετουμένην καὶ διασπώμενα παρὰ σοῦ τὰ ποίμνια τοῦ σῴζειν ὀφείλοντος, εἴπερ ἦσθα καθ’ ἡμᾶς ὀρθῆς δόξης ἐραστὴς τὴν τῶν ἁγίων πατέρων ἰχνηλατῶν εὐσέβειαν. | For it is not acceptable that we overlook the churches and the people that have thus been disturbed and caused to stumble, and the right faith that has been rejected and the sheep that have been scattered by you who are obligated to save them; if indeed you were, according to us, a lover of the right opinion, following in the piety of the holy fathers. | non enim possibile est despicere nos ecclesias sic perturbatas et scandalizatos populos et rectam fidem abiuratam et dissipatos a te greges, qui saluare debueras, si quidem esses secundum nos rectae gloriae amator, sanctorum patrum inuestigatus pietatem. |
| ἅπασι δὲ τοῖς παρὰ τῆς σῆς εὐλαβείας κεχωρισμένοις διὰ τὴν πίστιν ἢ καθαιρεθεῖσι λαικοῖς τε καὶ κληρικοῖς κοινωνικοὶ πάντες ἐσμέν. οὐ γάρ ἐστι δίκαιον τοὺς ὀρθὰ φρονεῖν ἐγνωκότας σαῖς ἀδικεῖσθαι ψήφοις, ὅτι σοὶ καλῶς ποιοῦντες ἀντειρήκασιν. | And we are sharing with all who have been separated from your piety because of the faith or the laymen and clergy who have been removed. For it is not right that those who hold to the position recognized as correct should be wronged with your pronouncements, for they rightly oppose you. | omnibus autem qui a tua reuerentia separati sunt propter fidem uel depositi, tam laicis quam clericis, communicatores sumus omnes. nec enim aequum est recta sapere cognoscentes tuis laedi sententiis, quia tibi bene facientes contradixerunt. |
| τοῦτο γὰρ αὐτὸ καταμεμήνυκας ἐν τῇ ἐπιστολῇ τῇ γραφείσῃ παρὰ σοῦ πρὸς τὸν τῆς μεγάλης Ῥώμης ἁγιώτατον καὶ συνεπίσκοπον ἡμῶν Κελεστῖνον. | For you have reported this same thing when writing your letter to our fellow bishop, the most holy Celestine of great Rome. | hoc enim indicasti ipsum in epistula quae scripta est a te ad magnae Romae sanctissimum coepiscopum nostrum Caelestinum. |
| οὐκ ἀρκέσει δὲ τῇ σῇ εὐλαβείᾳ τὸ συνομολογῆσαι μόνον τὸ τῆς πίστεως σύμβολον τὸ ἐκτεθὲν κατὰ καιροὺς ἐν ἁγίῳ πνεύματι παρὰ τῆς ἁγίας καὶ μεγάλης συνόδου τῆς κατὰ καιροὺς συναχθείσης ἐν τῇ Νικαέων (νενόηκας γὰρ καὶ ἡρμήνευσας οὐκ ὀρθῶς αὐτό, διεστραμμένως δὲ μᾶλλον, κἂν ὁμολογῇς τῇ φωνῇ τὴν λέξιν), ἀλλὰ γὰρ ἀκόλουθον ἐγγράφως καὶ ἐνωμότως ὁμολογῆσαι ὅτι καὶ ἀναθεματίζεις μὲν τὰ σαυτοῦ μιαρὰ καὶ βέβηλα δόγματα, φρονήσεις δὲ καὶ διδάξεις ἃ καὶ ἡμεῖς ἅπαντες οἵ τε κατὰ τὴν Ἑσπέραν καὶ τὴν Ἑώιαν ἐπίσκοποικαὶ διδάσκαλοι καὶ λαῶν ἡγούμενοι. | And it will not be enough for your reverence to agree with the creed of the faith set forth at a prooper time by the Holy Spirit through the holy and great synod assembled in Nicaea (for you have thought and interpreted this incorrectly, having perverted it rather, though you might confess its words with your voice), but to agree in writing and on oath with the following, that you should both anathemize your own polluted and sacrilegious doctrines, and think and teach what we all do—bishops and teachers and the leaders of the people—in both the West and the East. | non sufficiet autem tuae reuerentiae confiteri solum fidei symbolum quod expositum est in tempore per sanctum spiritum a sancta et magna synodo tunc in tempore congregata in Nicaena (intellexisti enim et interpretatus es hoc non recte, distorte autem magis, quamuis confitearis uoce sermonem), sed hoc consequens est ut in scripto et cum iureiurando confitearis quia et anathematizas quidem tua praua et profana dogmata, sapies autem et docebis quae et nos omnes et qui in Occidente et Oriente episcopi et doctores et populorum praepositi. |
| συνέθετο δὲ καὶ ἡ κατὰ τὴν Ῥώμην ἁγία σύνοδος καὶ ἡμεῖς ἅπαντες ὡς ὀρθῶς ἐχούσαις καὶ ἀνεπιλήπτως ταῖς γραφείσαις ἐπιστολαῖς πρὸς τὴν σὴν εὐλάβειαν παρὰ τῆς Ἀλεξανδρέων ἐκκλησίας. | And both the holy synod convened in Rome and all of us agreed that the letters written to your reverence by the church of Alexandria were orthodox and blameless. | consensit autem et Romana sancta synodus et nos omnes ut recte habentibus et inreprehensibiliter epistulis ad tuam reuerentiam scriptis ab Alexandrinorum ecclesia. |
| ὑπετάξαμεν δὲ τούτοις ἡμῶν τοῖς γράμμασιν ἅ σε δεῖ φρονεῖν καὶ διδάσκειν καὶ ὧν ἀπέχεσθαι προσήκει. | And we submitted with these writings of ours which things it is necessary for you to think and teach, and from which teachings it is proper that you cease. | subdidimus autem his nostris litteris quae te oporteat sapere et docere et a quibus abstinere conuenit. |
| αὕτη γὰρ τῆς καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας ἡ πίστις, ᾗ συναινοῦσιν ἅπαντες οἵ τε κατὰ τὴν Ἑσπέραν καὶ τὴν Ἑώιαν ὀρθοδόξοι ἐπίσκοποι. | For this is the faith of the catholic and apostolic church, which all the orthodox bishops in the West and the East agree. | haec enim catholicae et apostolicae ecclesiae fides est, cui cosentiunt omnes quique in Occidente sunt et qui in Oriente orthodoxi episcopi. |
| 3. Πιστεύομεν εἰς ἕνα θεὸν πατέρα παντοκράτορα, πάντων ὁρατῶν τε καὶ ἀοράτων ποιητήν· καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστὸν τὸν υἱὸν τοῦ θεοῦ, γεννηθέντα ἐκ τοῦ πατρὸς μονογενῆ, τουτέστιν ἐκ τῆς οὐσίας τοῦ πατρός, θεὸν ἐκ θεοῦ, φῶς ἐκ φωτός, θεὸν ἀληθινὸν ἐκ θεοῦ ἀληθινοῦ, γεννηθέντα, οὐ ποιηθέντα, ὁμοούσιον τῷ πατρί, δι’ οὗ τὰ πάντα ἐγένετο τά τε ἐν τῷ οὐρανῷ καὶ τὰ ἐν τῇ γῇ, τὸν δι’ ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα καὶ σαρκωθέντα καὶ ἐνανθρωπήσαντα, παθόντα καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, ἀνελθόντα εἰς τοὺς οὐρανούς, ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς· καὶ εἰς τὸ ἅγιον πνεῦμα. | 3. We believe in one God, the Father Almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, begotten from the Father, the Only-Begotten, who is of the substance of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one substance with the Father, through whom all things came to be in heaven and on earth, who for us men and for our salvation came down and was incarnate and became man, suffered, and rose on the third day, ascended into heaven, and is coming to judge the living and the dead; and in the Holy Spirit. | 3. Credimus in unum deum patrem omnipotentem, omnium uisibilium inusisibiliumque factorem; et in unum dominum Iesum Christum filium dei, natum de patre unigenitum, hoc est de substantia patris, deum ex deo, lumen ex lumine, deum uerum de deo uero, natum, non factum, consubstantialem patri, per quem omnia facta sunt quae in caelo et quae in terra, qui propter nos homines et propter nostram salutem descendit et incarnatus est et humanatus, passus et resurrexit tertia die, ascendit in caelos uenturus iudicare uiuos et mortuos; et in spiritum sanctum. |
| Τοὺς δὲ λέγοντας “ἦν ποτε ὅτε οὐκ ἦν” καὶ “πρὶν γεννηθῆναι οὐκ ἦν” καὶ ὅτι ἐξ οὐκ ὄντων ἐγένετο, ἢ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκοντας εἶναι ἢ τρεπτὸν ἢ ἀλλοιωτὸν τὸν υἱὸν τοῦ θεοῦ, τούτους ἀναθεματίζει ἡ καθολικὴ καὶ ἀποστολικὴ ἐκκλησία. | But those saying, “There was a time when he was not,” and, “Before he was begotten he was not,” and that he was made from things that were not, or claiming that the Son of God is of another person or substance, or changeable or alterable, the catholic and apostlic church anathemizes. | Eos autem qui dicunt “erat aliquando quando non erat,” et “priusquam nasceretur, non erat,” et quia ex non extantibus factus est aut ex alia subsistentia uel substantia dicentes esse aut uertibilem aut mutabilem filium dei, hos anathematizat catholica et apostolica ecclesia. |
| Ἑπόμενοι δὲ πανταχῇ ταῖς τῶν ἁγίων πατέρων ὁμολογίαις αἷς πεποίηνται λαλοῦντος ἐν αὐτοῖς τοῦ ἁγίου πνεύματος καὶ τῶν ἐν αὐτοῖς ἐννοιῶν ἰχνηλατοῦντες τὸν σκοπὸν καὶ βασιλικὴν ὥσπερ ἐρχόμενοι τρίβον φαμὲν ὅτι αὐτὸς ὁ μονογενὴς τοῦ θεοῦ λόγος ὁ ἐξ αὐτῆς γεννηθεὶς τῆς οὐσίας τοῦ πατρός, ὁ ἐκ θεοῦ ἀληθινοῦ θεὸς ἀληθινός, τὸ φῶς τὸ ἐκ τοῦ φωτός, ὁ δι’ οὗ τὰ πάντα ἐγένετο τά τε ἐν τῷ οὐρανῷ καὶ τὰ ἐν τῇ γῇ, τῆς ἡμετέρας ἕνεκα σωτηρίας κατελθὼν καὶ καθεὶς ἑαυτὸν εἰς κένωσιν ἐσαρκώθη τε καὶ ἐνηνθρώπησε, τουτέστι σάρκα λαβὼν ἐκ τῆς ἁγίας παρθένου καὶ ἰδίαν αὐτὴν ποιησάμενος ἐκ μήτρας τὴν καθ’ ἡμᾶς ὑπέμεινε γέννησιν καὶ προῆλθεν ἄνθρωπος ἐκ γυναικός, οὐχ ὅπερ ἦν, ἀποβεβληκώς, ἀλλ’ εἰ καὶ γέγονεν ἐν προσλήψει σαρκὸς καὶ αἵματος, καὶ οὕτω μεμενηκὼς ὅπερ ἦν, θεὸς δηλονότι φύσει τε καὶ ἀληθείᾳ. | And following everywhere the confessions of the holy fathers, which they had made when the Holy Spirit spoke in them and, tracing the intent in theiir minds, as if traveling along a royal path, we declare that he is the Only-Begotten Word of God, who is begotten of the same essence of the Father, true God from true God, Light from Light, through whom all things were made in heaven and on earth; on account of our salvation he came down, and, having emptied himself, was incarnate and became man, that is, taking on flesh from the holy virgin and making her his own, he endured birth from her womb for us; and so a man came from the woman, not casting off what he was, but if he was indeed begotten in his reception of flesh and blood, then he was remaining the same, God by clear nature and truth. | Sequentes autem ubique sanctorum patrum confessiones, quas fecerunt loquente in eis spiritu sancto, et intellegentiarum quae in eis est, inuestigantes intentionem et quasi per regiam uiam incedentes dicimus quia ipse unigenitus dei sermo qui ex ipsa natus est patris substantia, ex uero deo deus uerus, lumen de lumine, hic per quem omnia facta sunt quae in caelo et quae in terra, propter salutem nostram descendens et semet ipsum deponens in exinanitionem, incarnatus et humanatus est, hoc est carnem accipiens de sancta uirgine et suam eam faciens ex uulua secundum nos pertulit natiuitatem et processit homo ex muliere, non hoc quod erat amittens, sed licet factus sit in assumptione carnis et sanguinis, etiam ita permanens quod erat, deus uidelicet natura et ueritate. |
| οὔτε δὲ τὴν σάρκα φαμὲν εἰς θεότητος τραπῆναι φύσιν οὔτε μὴνεἰς φύσιν σαρκὸς τὴν ἀπόρρητον τοῦ θεοῦ λόγου παρενεχθῆναι φύσιν. | We declare neither the flesh to be turned into the nature of the Godhead nor that the secret nature of the Word of God was introduced into the nature of the flesh. | sed neque carnem dicimus in deitatis uerti naturam neque quidem in natura carnis ineffabilem dei uerbi translatam naturam. |
| ἄτρεπτος γάρ ἐστιν καὶ ἀναλλοίωτος παντελῶς ὁ αὐτὸς ἀεὶμένων κατὰ τὰς γραφάς, ὁρώμενος δὲ καὶ βρέφος καὶ ἐν σπαργάνοις ὢν ἔτι καὶ ἐν κόλπῳ τῆς τεκούσης παρθένου πᾶσαν ἐπλήρου τὴν κτίσιν ὡς θεὸς καὶ σύνεδρος ἦν τῷ γεγεννηκότι· τὸ γὰρ θεῖον ἄποσόν τέ ἐστιν καὶ ἀμέγεθες καὶ περιορισμῶν οὐκ ἀνέχεται. | For he is unchangeable and entirely unalterable, always remaining the same according to the scriptures, and though he was seen as a baby, and wrapped in swaddling cloths and still in the bosom of the virgin who bore him, he was filling the whole creation as God and was seated with the one who begat him; for the divine nature is both without quantity and size and does not bear any limitations. | inconuertibilis etenim est et immutabilis omnino idem ipse semper manens secundum scripturas; cum uideretur autem et puer et in pannis existens et in sinu enixae uirginis, omnem implebat creaturam ut deus et consessor erat genitori. diuinitas etenim sine quantitate et magnitudine est et circumterminationem non sustinet. |
| 4. ἡνῶσθαί γε μὴν σαρκὶ καθ’ ὑπόστασιν ὁμολογοῦντες τὸν λόγον, ἕνα προσκυνοῦμεν υἱὸν καὶ κύριον Ἰησοῦν Χριστόν, οὔτε ἀνὰ μέρος τιθέντες καὶ διορίζοντες ἄνθρωπον καὶ θεὸν ὡς συνημμένους ἀλλήλοις τῇ τῆς ἀξίας καὶ αὐθεντίας ἑνότητι (κενοφωνία γὰρ τοῦτο καὶ ἕτερον οὐδέν) οὔτε μὴν Χριστὸν ἰδικῶς ὀνομάζοντες τὸν ἐκ θεοῦ λόγον καὶ ὁμοίως ἰδικῶς Χριστὸν ἕτερον τὸν ἐκ γυναικός, ἀλλ’ ἕνα μόνον εἰδότες Χριστὸν τὸν ἐκ θεοῦ πατρὸς λόγον μετὰ τῆς ἰδίας σαρκός. | 4. But we, who agree that the Word was united with flesh according to his personhood, worship one Son and Lord, Jesus Christ, neither elevating a part and dividing man and God as united to each other in the unity of worthiness and power (for this is empty talk and nothing else), nor naming Christ specifically the Word of God and likewise another Christ specifically of the woman, but knowing only one Christ, the Word of God the Father, with his own flesh. | 4. uniri autem carni secundum subsistentiam confitentes uerbum, unum adoramus filium et dominum Iesum Christum, neque seorsum ponentes et determinantes hominem et deum quasi coniunctos ad inuicem dignitatis et auctoritatis unitione (nouitas enim uocum est hoc et aliud nihil), neque quidem Christum specialiter nominantes ex deo uerbum et similiter specialiter uelut Christum alterum eum qui ex muliere, sed unum solum scientes Christum ex deo patre uerbum cum sua carne. |
| τότε γὰρ ἀνθρωπίνως κέχρισται μεθ’ ἡμῶν, καίτοι τοῖς ἀξίοις τοῦ λαβεῖν τὸ πνεῦμα διδοὺς αὐτὸς καὶ οὐκ ἐκ μέτρου, καθά φησιν ὁ μακάριος εὐαγγελιστὴς Ἰωάννης. | For then as a human he was the Anointed One among us, yet giving the Spirit to those worthy to receive it “not just in part”, as the blessed evangelist John declares [Jn. 3:34]. | tunc enim humane unctus est nobiscum, cum utique his qui digni erant accipere, spiritum daret ipse et non ex mensura, sicut dicit beatus euangelista Iohannes. |
| ἀλλ’ οὐδὲ ἐκεῖνο φαμὲν ὅτι κατῴκηκεν ὁ ἐκ θεοῦ λόγος ὡς ἐν ἀνθρώπῳ κοινῷ τῷ ἐκ τῆς ἁγίας παρθένου γεγεννημένῳ, ἵνα μὴ θεοφόρος ἄνθρωπος νοοῖτο Χριστός. | But we do not say that the Word of God was dwelling as in a common man born of the holy virgin, lest Christ be thought to be a human bearer of God. | sed neque illud dicimus quia habitauit ex deo uerbum quasi in homine communi de sancta uirgine nato, ut non deum ferens homo intellegatur Christus. |
| εἰ γὰρ καὶ ἐσκήνωσεν ἐν ἡμῖν ὁ λόγος, εἴρηται δὲ καὶ ἐν Χριστῷ κατοικῆσαι πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, ἀλλ’ οὖν ἐννοοῦμεν ὅτι γενόμενος σάρξ, οὐχ ὥσπερ ἐν τοῖς ἁγίοις κατοικῆσαι λέγεται, κατὰ τὸν ἴσον καὶ ἐν αὐτῷ τρόπον γενέσθαι διοριζόμεθα τὴν κατοίκησιν· ἀλλ’ ἑνωθεὶς κατὰ φύσιν καὶ οὐκ εἰς σάρκα τραπείς, τοιαύτην ἐποιήσατο τὴν κατοίκησιν, ἣν ἂν ἔχειν λέγοιτο καὶ ἡ τοῦ ἀνθρώπου ψυχὴ πρὸς τὸ ἴδιον ἑαυτῆς σῶμα. | For if indeed the Word made his dwelling among us, then it is said also that the whole fullness of the Godhead dwells in Christ bodily; yet we understand that, having become flesh, it is not said that it dwells in him in the same manner as it does in the saints; we make a distinction of the dwelling; but united according to nature, and not changed into flesh, he produced an indwelling such as the soul of a man might be said to have in its own body. | etsi enim habitauit in nobis uerbum, dicitur uero et in Christo habitare omnis plenitudo deitatis corporaliter, sed tamen sentimus quia factus caro, non, sicut in sanctis habitare dicitur, secundum parem modum circa eum quoque fieri definimus habitationem; sed unitus secundum naturum et non in carne mutatus talem fecit habitationem qualem utique habere dicitur et hominis anima ad proprium suum corpus. |
| 5. εἷς οὖν ἄρα Χριστὸς καὶ υἱὸς καὶ κύριος, οὐχ ὡς συνάφειαν ἁπλῶς τὴν ὡς ἐν ἑνότητι τῆς ἀξίας ἢ γοῦν αὐθεντίας ἔχοντος ἀνθρώπου πρὸς θεόν· οὐ γὰρ ἑνοῖ τὰς φύσεις <ἡ> ἰσοτιμία. | 5. Therefore, there is one Christ and Son and Lord, not as a man having a union entirely with God, that is, with a unity of dignity or even authority; for the equality of honor does not unite the natures. | 5. unus igitur Christus et filius et dominus non ut coniunctionem quandam simpliciter in unitione dignitatis uel etiam auctoritatis habente homine ad deum. non enim unit naturas par honor. |
| καὶ γοῦν Πέτρος τε καὶ Ἰωάννης ἰσότιμοι μὲν ἀλλήλοις καθὸ καὶ ἀπόστολοι καὶ ἅγιοι μαθηταί, πλὴν οὐχ εἷς οἱ δύο. | And even Peter and John were not equals with each other, though they were both apostles and holy disciples, for the two are not one. | etenim Petrus et Iohannes pares honore quidem ad inuicem sunt secundum quod et apostoli et sancti discipuli, attamen non unus sunt duo. |
| οὔτε μὴν κατὰ παράθεσιν τὸν τῆς συναφείας νοοῦμεν τρόπον (οὐκ ἀπόχρη γὰρ τοῦτο πρὸς ἕνωσιν φυσικήν) οὔτε μὴν ὡς κατὰ μέθεξιν σχετικήν, ὡς καὶ ἡμεῖς κολλώμενοι τῷ κυρίῳ κατὰ τὸ γεγραμμένον ἓν πνεῦμα ἐσμὲν πρὸς αὐτόν, μᾶλλον δὲ τὸ τῆς συναφείας ὄνομα παραιτούμεθα ὡς οὐκ ἔχον ἱκανῶς σημῆναι τὴν ἕνωσιν. | Nor do we understand the manner of the union as a placement side-by-side (for this is not sufficient for a natural unity) nor according to a relative participation, for we who cling to the Lord according to what is written are one spirit with him, yet we refuse the term “conjoining” (συναφεία) as it does not sufficiently signify the unity. | neque quidem secundum appositionem coniunctionis intellegimus modum (non sufficit enim hoc ad unitionem naturalem) neque quidem quasi secundum participationem affectualem, sicut et nos adhaerentes domino secundum quod scriptum est, unus spiritus sumus ad eum; magis autem coniunctionis nomen recusamus utpote non idoneum existens significare unitionem. |
| ἀλλ’ οὐδὲ θεὸν ἢ δεσπότην τοῦ Χριστοῦ τὸν ἐκ θεοῦ πατρὸς λόγον ὀνομάζομεν, ἵνα μὴ πάλιν ἀναφανδὸν τέμνωμεν εἰς δύο τὸν ἕνα Χριστὸν καὶ υἱὸν καὶ κύριον καὶ δυσφημίας ἐγκλήματι περιπέσωμεν, θεὸν ἑαυτοῦ καὶ δεσπότην ποιοῦντες αὐτόν. | But we name the Word of God the Father neither God of Christ nor master of Christ, lest again we evidently cut into two the one Christ and Son and Lord and fall into charges of blasphemy, making him his own God and master. | sed nec deum nec dominum Christi ex deo patre uerbum nominamus, ne rursus aperte secemus in duo unum Christum et filium et dominum et blasphemiae crimen incurramus, deum suum et dominum facientes eum. |
| ἑνωθεὶς γάρ, ὡς ἤδη προείπομεν, ὁτοῦ θεοῦ λόγος σαρκὶ καθ’ ὑπόστασιν θεὸς μέν ἐστι τῶν ὅλων, δεσπόζει δὲ τοῦ παντός, οὔτε δὲ αὐτὸς ἑαυτοῦ δοῦλός ἐστιν οὔτε δεσπότης. εὔηθες γάρ, μᾶλλον δὲ ἤδη καὶ δυσσεβὲς τὸ οὕτω φρονεῖν ἢ λέγειν. | For the Word of God is united, as we already stated, with the flesh according to personhood and is God of all, and he is Lord of all, but he is neither a slave of himself nor master. For it is simple-minded, and even more, impious, to think or say this. | unitus enim, sicut iam praediximus, dei sermo carni secundum subsistentiam deus quidem est omnium, dominatur autem uniuersitati. neque uero ipse sibi seruus est neque dominus; fatuum enim est, magis autem et impium ita dicere uel sapere. |
| ἔφη μὲν γὰρ θεὸν ἑαυτοῦ τὸν πατέρα, καίτοι θεὸς ὢν φύσει καὶ ἐκ τῆς οὐσίας αὐτοῦ· ἀλλ’ οὐκ ἠγνοήκαμεν ὅτι μετὰ τοῦ εἶναι θεὸς καὶ ἄνθρωπος γέγονεν ὑπὸ θεῷ κατά γε τὸν πρέποντα νόμον τῇ τῆς ἀνθρωπότητος φύσει. αὐτὸς δὲ ἑαυτοῦ πῶς ἂν γένοιτο θεὸς ἢ δεσπότης; | For he declared God his own Father, though being God by nature and of his own substance; but we have not been ignorant that, with being God he became man under God according to the proper law of human nature. How might he become God or master of himself? | ait quidem deum suum patrem, cum certe sit deus natura et ex substantia eius; sed non ignorauimus quia cum sit deus, et homo factus est sub deo secundum legem quae condecet humanam naturam. ipse uero sibi quomodo fiet deus aut dominus? |
| οὐκοῦν ὡς ἄνθρωπος καὶ ὅσον ἧκεν εἴς γε τὸ πρέπον τοῖς τῆς κενώσεως μέτροις, ὑπὸ θεῷ μεθ’ ἡμῶν ἑαυτὸν εἶναί φησιν. οὕτω γέγονε καὶ ὑπὸ νόμον, καίτοι λαλήσας αὐτὸς τὸν νόμον καὶ νομοθέτης ὑπάρχων ὡς θεός. | Therefore, as man, and as long as it was proper according to the measure of his emptying, he declared himself to be under God together with us. Thus he became also under the law, although he spoke the law and served as lawgiver as God. | ergo ut homo et quantum attinet et decet exinanitionis mensuras, sub deo nobiscum semet ipsum esse dicit. sic factus est et sub lege, cum locutus ipse sit legem, et legislator existens ut deus. |
| 6. παραιτούμεθα δὲ λέγειν ἐπὶ Χριστοῦ “διὰ τὸν φοροῦντα τὸν φορούμενον σέβω· διὰ τὸν ἀόρατον προσκυνῶ τὸν ὁρώμενον”. φρικτὸν δὲ πρὸς τούτῳ κἀκεῖνο εἰπεῖν “ὁ ληφθεὶς τῷ λαβόντι συγχρηματίζει θεός”. ὁ γὰρ ταῦτα λέγων διατέμνει πάλιν εἰς δύο Χριστοὺς καὶ ἄνθρωπον ἵστησιν ἀνὰ μέρος ἰδικῶς καὶ θεὸν ὁμοίως. | 6. But we refuse to say about Christ, “Because of the one clothing him [in flesh], I worship the one who was clothed; because of the invisible I worship what is seen.” And this disgraceful thing is also: “The God assumed unites with the one assuming him.” For the one saying these things again divides him into two Christs and sets apart both man and God alike. | 6. recusamus autem dicere super Christo “propter eum qui induit, eum quem induit, ueneror; propter eum qui est inuisibilis, adoro illum qui uidetur;” pauore plenum est super hoc etiam illud dicere: “ille qui assumptus est, ei qui assumpsit, coappellatur deus.” qui enim haec dicit, secat iterum in duo Christos et hominem statuit per partem specialiter et deum similiter. |
| ἀρνεῖται γὰρ ὁμολογουμένως τὴν ἕνωσιν, καθ’ ἣν οὐχ ὡς ἕτερος ἑτέρῳ συμπροσκυνεῖταί τις οὔτε μὴν συγχρηματίζει θεός, ἀλλ’ εἷς νοεῖται Χριστὸς Ἰησοῦς υἱὸς μονογενής, μιᾷ προσκυνήσει τιμώμενος μετὰ τῆς ἰδίας σαρκός. | For admittedly he denies the unity, by which the one is not to be worshiped with another, nor is God associated with another, but Jesus Christ, the Only-Begotten Son, is conceived as one, having been honored according to his own flesh with one act of worship. | denegat enim euidenter unitionem secundum quam non ut alter alteri coadoratur quispiam neque quidem coappellatur deus, sed unus intellegitur Christus Iesus filius unigenitus una adoratione honorandus cum sua carne. |
| ὁμολογοῦμεν δὲ ὅτι αὐτὸς ὁ ἐκ θεοῦ πατρὸς γεννηθεὶς υἱὸς καὶ θεὸς μονογενής, καίτοι κατὰ φύσιν ἰδίαν ὑπάρχων ἀπαθής, σαρκὶ πέπονθεν ὑπὲρ ἡμῶν κατὰ τὰς γραφὰς καὶ ἦν ἐν τῷ σταυρωθέντι σώματι, τὰ τῆς ἰδίας σαρκὸς ἀπαθῶς οἰκειούμενος πάθη. χάριτι δὲ θεοῦ καὶ ὑπὲρ παντὸς ἐγεύσατο θανάτου, διδοὺ αὐτῷ τὸ ἴδιον σῶμα, καίτοι κατὰ φύσιν ὑπάρχων ζωὴ καὶ αὐτὸς ὢν ἡ ἀνάστασις. | But we confess that he is the begotten Son from God the Father, and the Only-Begotten God, and although he existed unnsuffering according to his own nature, he suffered in the flesh for us according to the scriptures and was in the body that was crucified, and the one appropriating the sufferings of his own flesh without suffering. By the grace of God and for the sake of all he tasted death, having given his own body to it, though by nature he is the Life and Resurrection. | confitemur autem quia ipse ex deo patre natus filius et deus unigenitus, licet secundum naturam suam existens impassibilis, carne passus est pro nobis secundum scripturas et erat in crucifixo corpore suae carnis inpassibiliter proprias faciens passiones. gratia autem dei pro omnibus gustauit mortem, dans ei suum corpus, quamuis secundum naturam existens uita et ipse sit resurrectio. |
| ἵνα γὰρ ἀρρήτῳ δυνάμει πατήσας τὸν θάνατον ὡς ἔν γε δὴ πρώτῃ τῇἰδίᾳ σαρκὶ γένηται πρωτότοκος ἐκ νεκρῶν καὶ ἀπαρχὴ τῶν κεκοιμημένων ὁδοποιήσῃ τε τῇ ἀνθρώπου φύσει τὴν εἰς ἀφθαρσίαν ἀναδρομήν, χάριτι θεοῦ, καθάπερ ἔφημεν ἀρτίως, ὑπὲρ παντὸς ἐγεύσατο θανάτου τριήμερός τε ἀνεβίω σκυλεύσας τὸν ἅιδην. | For in order that the one who silently trampled death might become, first in his own flesh, the firstborn from the dead and the firstfruits of those who have fallen asleep, and create a way, as a retreat to the imperishable, for human nature, so by the grace of God, as we just now declared, for the sake of all he tasted death and after three days came to life again, having triumphed over hell. | ut enim ineffabili uirtute conculcans mortem ut in primum quidem suam carnem fiat primogenitus ex mortuis et primitiae dormientium iterque faciat hominis naturae ad incorruptionis recursum, gratia dei, sicut diximus nuper, pro omnibus gustauit mortem, triduanus etiam reuixit expolians infernum. |
| ὥστε κἂν λέγηται δι’ ἀνθρώπου γενέσθαι ἡ ἀνάστασις τῶν νεκρῶν,ἀλλὰ νοοῦμεν ἄνθρωπον τὸν ἐκ θεοῦ γεγονότα λόγον καὶ λελύσθαι δι’ αὐτοῦ τοῦ θανάτου τὸ κράτος. ἥξει δὲ κατὰ καιροὺς ὡς εἷς υἱὸς καὶ κύριος ἐν τῇ δόξῃ τοῦ πατρός, ἵνα κρίνῃ τὴν οἰκουμένην ἐν δικαιοσύνῃ, καθὰ γέγραπται. | In this way, though it is said that through a man the resurrection of the dead came, yet we understand “man” as the Word begotten from God and through him the power of death is destroyed. But he exists in time as one Son and Lord in the glory of the Father, that he may judge the world with righteousness, just as it is written. | unde licet dicatur per hominem facta resurrectio mortuorum, sed intellegimus hominem factum ex deo uerbum et solutam esse per eum mortis potestatem, ueniet autem in tempore ut unus filius et dominus in gloria patris, ut iudicet mundum in iustitia, sicut scriptum est. |
| 7. Ἀναγκαίως δὲ κἀκεῖνο προσθήσομεν. Καταγγέλλοντες γὰρ τὸν κατὰ σάρκα θάνατον τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ, τουτέστιν Ἰησοῦ Χριστοῦ τήν τε ἐκ νεκρῶν ἀναβίωσιν καὶ τὴν εἰς οὐρανοὺς ἀνάληψιν ὁμολογοῦντες, τὴν ἀναίμακτον ἐν ταῖς ἐκκλησίαις τελοῦμεν λατρείαν πρόσιμέν τε οὕτω ταῖς μυστικαῖς εὐλογίαις καὶ ἁγιαζόμεθα μέτοχοι γινόμενοι τῆς τε ἁγίας σαρκὸς καὶ τοῦ τιμίου αἵματος τοῦ πάντων ἡμῶν σωτῆρος Χριστοῦ καὶ οὐχ ὡς σάρκα κοινὴν δεχόμενοι, μὴ γένοιτο, οὔτε μὴν ὡς ἀνδρὸς ἡγιασμένου καὶ συναφθέντος τῷ λόγῳ κατὰ τὴν ἑνότητα τῆς ἀξίας ἢ γοῦν ὡς θείαν ἐνοίκησιν ἐσχηκότος, ἀλλ’ ὡς ζωοποιὸν ἀληθῶς καὶ ἰδίαν αὐτοῦ τοῦ λόγου. | 7. And we will necessarily add this. For we proclaim the death of the Only-Begotten Son of God in the flesh, that is Jesus Christ, and confess his resurrection to life from the dead and ascension into the heavens, and we complete the bloodless worship in the churches and thus we approach the mysterious blessings, and we are sanctified to become partakers of the holy flesh and the precious blood of Christ, the Savior of us all, not as receiving ordinary flesh (may it not be!), nor as of a man sanctified and united with the Word according to a unity of holiness or mind as one having a divine unity, but as truly lifegiving and proper of the Word himself. | 7. Necessario uero et illud adiciemus. annuntiantes enim secundum carnem mortem unigeniti filii dei, hoc est Iesu Christi, et ex mortuis resurrectionem et ad caelos ascensionem confitentes, sine sanguine in ecclesiis celebramus sacrificium, accedimus etiam ita ad mysticas benedictiones et sanctificamur participes effecti sanctae carnis et pretiosi sanguinis omnium nostrum saluatoris Christi et non ut carnem communem accipientes, absit, neque quidem ut uiri sanctificati et coniuncti uerbo secundum unitionem dignitatis uel etiam quasi inhabitationem diuinam habentis, sed ut uiuificatoriam uere et propriam ipsius uerbi. |
| ζωὴ γὰρ ὢν κατὰ φύσιν ὡς θεός, ἐπειδὴ γέγονεν ἓν πρὸς τὴν ἑαυτοῦ σάρκα, ζωοποιὸν ἀπέφηνεν αὐτήν, ὥστε κἂν λέγῃ πρὸς ἡμᾶς ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐχ ὡς ἀνθρώπου τῶν καθ’ ἡμᾶς ἑνὸς καὶ αὐτὴν εἶναι λογιούμεθα (πῶς γὰρ ἡἀνθρώπου σὰρξ ζωοποιὸς ἔσται κατὰ φύσιν τὴν ἑαυτῆς;), ἀλλ’ ὡς ἰδίαν ἀληθῶς γενομένην τοῦ δι’ ἡμᾶς καὶ υἱοῦ ἀνθρώπου γεγονότος τε καὶ χρηματίσαντος. | For life exists according to nature as God, since he became one with his own flesh, and he showed that it was lifegiving, so that he might say to us, “Amen! I say to you, unless you eat the flesh of the Son of Man and drink his blood” [John 6:53], we do not consider it as of a man who is one of us (for how is a man’s flesh lifegiving according to his own nature?), but as truly having been made his own by him for us and of the Son who became and is named “man.” | uita enim exsistens secundum naturam ut deus, quoniam factus est ad suam carnem, uiuificatoriam eam ostendit. quare licet ad nos dicat: “amen amen dico uobis, nisi manducaueritis carnem filii hominis et biberitis eius sanguinem,” non ut hominis secundum nos uniuscuiuslibet et hanc esse aestimabimus (quomodo enim hominis caro uiuificatoria erit secundum naturam suam?), sed ut propriam uere factam eius qui propter nos et filius hominis factus est et appellatus. |
| 8. Τὰς δέ γε ἐν τοῖς εὐαγγελίοις τοῦ σωτῆρος ἡμῶν φωνὰς οὔτε ὑποστάσεσι δυσὶν οὔτε μὴν προσώποις καταμερίζομεν. | 8. And we divide the word of our Savior in the gospel accounts neither as two hypostases nor indeed two persons. | 8. Euangelicas autem saluatoris nostri uoces nec subsistentiis duabus neque quidem personis diuidimus. |
| οὐ γάρ ἐστι διπλοῦς ὁ εἷς καὶ μόνος Χριστός, κἂν ἐκ δύο νοῆται καὶ διαφόρων πραγμάτων εἰς ἑνότητα τὴν ἀμέριστον συνενηνεγμένος, καθάπερ ἀμέλει καὶ ἄνθρωπος ἐκ ψυχῆς νοεῖται καὶ σώματος καὶ οὐ διπλοῦς μᾶλλον, ἀλλ’ εἷς ἐξ ἀμφοῖν. | For the one and only Christ is not double, if he is considered from two and various things united into the undivided unity, just as indeed a man is thought to be of a soul and body and is not double rather, but one from both. | nec enim est duplex unus et solus Christus, licet ex duabus intellegitur et diuersis rebus in unitione impartibili coadunatus, sicut certe homo ex anima intellegitur et corpore, et non duplex magis, sed unus ex utrisque. |
| ἀλλὰ τάς τε ἀνθρωπίνας καὶ πρός γε τούτῳ τὰς θεικὰς παρ’ ἑνὸς εἰρῆσθαι διακεισόμεθα, φρονοῦντες ὀρθῶς. | But, thinking clearly, we refer both the human statements and the divine statements to the same person. | humanas etiam ad hoc et diuinas uoces ab uno dici certi sumus, sapientes recte. |
| ὅταν μὲν γὰρ θεοπρεπῶς λέγῃ περὶ ἑαυτοῦ ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα καὶ ἐγὼ καὶ ὁ πατὴρ ἓν ἐσμέν, τὴν θείαν αὐτοῦ καὶ ἀπόρρητον ἐννοοῦμεν φύσιν, καθ’ ἣν καὶ ἕν ἐστιν πρὸς τὸν ἑαυτοῦ πατέρα διὰ τὴν ταυτότητα τῆς οὐσίας εἰκών τε καὶ χαρακτὴρ καὶ ἀπαύγασμα τῆς δόξης αὐτοῦ· ὅτανδὲ τὸ τῆς ἀνθρωπότητος μέτρον οὐκ ἀτιμάζων τοῖς Ἰουδαίοις προσλαλῇ νῦν δέ με ζητεῖτε ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, πάλιν οὐδὲν ἧττον αὐτὸν τὸν ἐν ἰσότητί τε καὶ ὁμοιότητι τοῦ πατρὸς θεὸν λόγον καὶ ἐκ τῶν τῆς ἀνθρωπότητος αὐτοῦ μέτρων ἐπιγινώσκομεν. | For when he speaks concerning himself in a God-pleasing manner, “The one who has seen me has seen the Father” [John 14:9], and, “I and the Father are one” [John 10:30], we consider his divine and hidden nature, by which he is also one with his Father through the identity of the essence, the image and the exact representation and reflection of his glory. And when, not dishonoring the part of his human nature, he speaks to the Jews, “Now you seek to kill me, a man who has spoken the truth to you” [John 8:40], again no less do we recognize him in the full measure of his humanity as God the Word in equality and likeness of the Father. | quando enim deo decibiliter dicit de semet ipso “qui uidit me, uidit et patrem,” et “ego et pater unum sumus,” diuinam eius et ineffabilem sentimus naturam, secundum quam et unum est ad suum patrem propter identitatem substantiae, imago et figura et splendor gloriae eius. quando autem humanitatis mensuram non exhonorans Iudaeos alloquitur “modo me quaeritis occidere, hominem qui ueritatem uobis locutus sum,” iterum nihilo minus eundem qui in aequalitate et similitudine est patris, deum uerbum et ex humanitatis eius mensuris agnoscimus. |
| εἰ γάρ ἐστιν ἀναγκαῖον τὸ πιστεύειν ὅτι θεὸς ὢν φύσει γέγονε σὰρξ ἢ γοῦν ἄνθρωπος ἐψυχωμένος ψυχῇ λογικῇ, ποῖον ἂν ἔχοι λόγον τὸ ἐπαισχύνεσθαί τινα ταῖς παρ’ αὐτοῦ φωναῖς, εἰ γεγόνασιν ἀνθρωποπρεπῶς; | For if it is necessary to believe that, being God by nature, he became flesh, that is a man brought to life with a rational soul, how could anyone have reason to be humiliated by his statements, if made by him as a man? | si enim est necessarium credere quia, deus existens natura, factus est caro uel homo animatus anima rationali, qualem utique habebit rationem uereri quempiam in uocibus eius, si factae sunt hominem condecentes? |
| εἰ γὰρ παραιτοῖτο τοὺς ἀνθρώπῳ πρέποντας λόγους, τίς ὁ ἀναγκάσας γενέσθαι καθ’ ἡμᾶς ἄνθρωπον; | For if he renounced the words fitting for a man, what would have compelled him to become a man like us? | si enim recusaret hominem decentia uerba, quis sit qui coegiteum fieri secundum nos hominem? |
| ὁ δὲ καθεὶς ἑαυτὸν δι’ ἡμᾶς εἰς ἑκούσιον κένωσιν διὰ ποίαν αἰτίανπαραιτοῖτο ἂν τοὺς τῇ κενώσει πρέποντας λόγους; ἑνὶ τοιγαροῦν προσώπῳ τὰς ἐν τοῖς εὐαγγελίοις πάσας ἀναθετέον φωνάς, ὑποστάσει μιᾷ τῇ τοῦ λόγου σεσαρκωμένῃ. κύριος γὰρ εἷς Ἰησοῦς Χριστὸς κατὰ τὰς γραφάς. | And having for us subjected himself to a willing emptying, by what account should he renounce the words fitting for such an emptying? Therefore, all the voices of the gospels must be assigned to one person, to one incarnate person of the Word. For there is one Lord, Jesus Christ, according to the Scriptures. | qui uero deposuit semet ipsum in spontaneam exinanitionem, ob quam causam recusaret exinanitioni decentes sermones? uni igitur personae eas quae sunt in euangeliis, omnes applicandum uoces, subsistentiae uni uerbi incarnatae; unus enim dominus Iesus Christus secundum scripturas. |
| 9. εἰ δὲ δὴ καλοῖτο καὶ ἀπόστολος καὶ ἀρχιερεὺς τῆς ὁμολογίας ἡμῶν, ὡς ἱερουργῶν τῷ θεῷ καὶ πατρὶ τὴν πρὸς ἡμῶν αὐτῷ τε καὶ δι’ αὐτοῦ τῷ θεῷ καὶ πατρὶ προσκομιζομένην τῆς πίστεως ὁμολογίαν καὶ μὴν καὶ εἰς τὸ ἅγιον πνεῦμα, πάλιν αὐτὸν εἶναι φαμὲν τὸν ἐκ θεοῦ κατὰ φύσιν υἱὸν μονογενῆ καὶ οὐκ ἀνθρώπῳ προσνεμοῦμεν παρ’ αὐτὸν ἑτέρῳ τό τε τῆς ἱερωσύνης ὄνομα καὶ αὐτὸ δὲ τὸ χρῆμα. γέγονε γὰρ μεσίτης θεοῦ καὶ ἀνθρώπων καὶ διαλλακτὴς εἰς εἰρήνην, ἑαυτὸν ἀναθεὶς εἰς ὀσμὴν εὐωδίας τῷ θεῷ καὶ πατρί. | 9. And if indeed he were called both apostle and high priest of our confession, as one performing priestly duties to God and the Father, offering the confession of faith to him for us, and through him to God and the Father, and also to the Holy Spirit, again we declare that he is the Only-Begotten Son of God by nature and we do not assign to another man the name and the office of his priesthood. For he became a mediator between God and men and a reconciler for peace, having offered himself as a sweet fragrance to God and the Father. | 9. si autem uocatur et apostolus et pontifex confessionis nostrae ut sacrificans deo et patri, quae ex nobis est, sibi et per se deo et patri oblatam fidei confessionem nec non et sancto spiritui, iterum ipsum esse dicimus ex deo secundum naturam unigenitum, et non homini impertiemus praeter ipsum alteri uel sacerdotii nomen uel ipsam uero rem. factus est enim mediator dei et hominum et conciliator ad pacem, semet ipsum consecrans in odorem suauitatis deo et patri. |
| τοιγάρτοι καὶ ἔφασκεν θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι. [ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας.] τότε εἶπον· ἰδοὺ ἥκω· ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ τοῦ ποιῆσαι, ὁ θεός, τὸ θέλημά σου. | For he declared, “Sacrifice and offering you do not want, but you prepared a body for me. You were not pleased with burnt offerings and sin offerings. Then I said: ‘Here am I! In the scroll of the book that is written about me I have come to do your will, O God’” [Heb. 10:5-7]. | nam et dicebat: “sacrificium et oblationem noluisti, corpus autem perfecisti mihi. tunc dixi: ecce uenio; in capite libri scriptum est de me facere, deus, uoluntatem tuam.” |
| προσκεκόμικε γὰρ ὑπὲρ ἡμῶν εἰς ὀσμὴν εὐωδίας τὸ ἴδιον σῶμα καὶ οὐχ ὑπέρ γε μᾶλλον ἑαυτοῦ. ποίας γὰρ ἂν ἐδεήθη προσφορᾶς ἢ θυσίας ὑπὲρ ἑαυτοῦ, κρείττων ἁπάσης ὑπάρχων ἁμαρτίας ὡς θεός; | For he has presented his own body as a sweet fragrance for us and certainly not for himself. For what offering or sacrifice would have been demanded from him, since he as God is completely superior to sin? | obtulit enim pro nobis in odorem suauitatis suum corpus, et non magis pro se; quali enim utique indigeret oblatione uel sacrificio pro se, potior exsistens ab omni peccato ut deus? |
| εἰ γὰρ πάντες ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, καθὸ γεγόναμεν ἡμεῖς ἕτοιμοι πρὸς παραφορὰν καὶ κατηρρώστησεν ἡ ἀνθρώπου φύσις τὴν ἁμαρτίαν, αὐτὸς δὲ οὐχ οὕτως καὶ ἡττώμεθα διὰ τοῦτο τῆς δόξης αὐτοῦ, πῶς ἂν εἴη λοιπὸν ἀμφίβολον ὅτι τέθυται δι’ ἡμᾶς καὶ ὑπὲρ ἡμῶν ὁ ἀμνὸς ὁ ἀληθινός; καὶ τὸ λέγειν ὅτι προσκεκόμικεν ἑαυτὸν ὑπέρ τε ἑαυτοῦ καὶ ἡμῶν, ἀμοιρήσειεν ἂν οὐδαμῶς τῶν εἰς δυσσέβειαν ἐγκλημάτων. | For if “all have sinned and fallen short of the glory of God” [Rom 3:23], we ourselves were prone for disorder and the nature of man was sick with sin, yet he was not so, and we are inferior to his glory because of this; for how might it be ambiguous that the true Lamb was sacrificed because of us and for us? And whoever says that he has presented himself for both himself and us, he would by no means be exempt from the charge of blasphemy. | si enim “omnes peccauerunt et egent gloriam dei,” secundum quod facti sumus nos prompti ad transgressionem et aegrotauit humana natura in peccato, ipse uero non ita et eguimus ob hoc gloria eius, quomodo iam erit ambiguum quia mactatus est propter nos et pro nobis agnus dei uerus? et dicere quia optulit semet ipsum pro se et pro nobis, exsors erit nullo modo ab impietatis criminibus. |
| πεπλημμέληκε γὰρ κατ’ οὐδένα τρόπον οὔτε μὴν ἐποίησεν ἁμαρτίαν· ποίας οὖν ἐδεήθη προσφορᾶς, ἁμαρτίας οὐκ οὔσης ἐφ’ ᾗπερ ἂν γένοιτο καὶ μάλα εἰκότως; | For he has done wrong in no way nor has he committed sin. How then is an offering demanded of him since there was no sin for which it could have rightly been made? | deliquit enim nullo modo neque fecit peccatum; qua ergo eguit oblatione, peccato non existente pro quo utique fieret, et ualde congrue? |
| 10. ὅταν δὲ λέγῃ περὶ τοῦ πνεύματος ἐκεῖνος ἐμὲ δοξάσει, νοοῦντες ὀρθῶς οὐχ ὡς δόξης ἐπιδεᾶ τῆς παρ’ ἑτέρου φαμὲν τὸν ἕνα Χριστὸν καὶ υἱὸν τὴν παρὰ τοῦ ἁγίου πνεύματος δόξαν ἑλεῖν, ὅτι μηδὲ κρεῖττον αὐτοῦ καὶ ὑπὲρ αὐτὸν τὸ πνεῦμα αὐτοῦ. | 10. But when he said concerning the Spirt, “He will glorify me” [John 16:14], thinking rightly not as lacking glory from another, we declare that the one Christ and Son took glory from the Holy Spirit, not that his Spirit was better than him or above him. | 10. cum autem dicit de spiritu “ille me glorificabit,” intellegentes recte non ut gloria indigentem alterius dicimus unum Christum et filium a sancto spiritu gloriam accipere, quia nec potior eo est et supra eum eius spiritus est; |
| ἐπειδὴ δὲ εἰς ἔνδειξιν τῆς ἑαυτοῦ θεότητος ἐχρῆτο τῷ ἰδίῳ πνεύματι πρὸς μεγαλουργίας, δεδοξάσθαι παρ’ αὐτοῦ φησιν, ὥσπερ ἂν εἰ καί τις λέγοι τῶν καθ’ ἡμᾶς περὶ τῆς ἐνούσης ἰσχύος αὐτῷ τυχὸν ἢ γοῦν ἐπιστήμης τῆς ἐφ’ ὁτῳοῦν ὅτι δοξάσουσί με. | And since as a demonstration of his own divinity he made use of his own spirit for great deeds, he declares that he was glorified by him, just as if any one of us were to say concerning his own power or knowledge of anything that at least the understanding in anything that “they will glorify me.” | quoniam autem ad demonstrationem suae diuinitatis utebatur suo spiritu ad magnas operationes, glorificari se ab eo dicebat, uelut si quispiam dicat eorum qui secundum nos sunt, de insita sibi fortitudine forsan uel disciplina uel de quolibet quia glorificabunt me. |
| εἰ γὰρ καὶ ἔστιν ἐν ὑποστάσει τὸ πνεῦμα ἰδικῇ καὶ δὴ καὶ νοεῖται καθ’ ἑαυτό, καθὸ πνεῦμά ἐστιν καὶοὐχ υἱός, ἀλλ’ οὖν ἐστιν οὐκ ἀλλότριον αὐτοῦ. | For if also the Spirit is a distinct person and indeed is also thought of on his own as Spirit and not as Son, even so he is not alien to the Son. | si enim et est in subsistentia spiritus speciali uel certe et intellegitur per se secundum quod spiritus est et non filius, sed tamen est non alienus ab eo; |
| πνεῦμα γὰρ ἀληθείας ὠνόμασται καὶ ἔστιν Χριστὸς ἡ ἀλήθεια καὶ προχεῖται παρ’ αὐτοῦ καθάπερ ἀμέλει καὶ ἐκ τοῦ θεοῦ καὶ πατρός. | For he is called the Spirit of Truth, and Christ is the Truth, and he is poured out from him just as undoubtedly also from God and the Father. | spiritus enim ueritatis nominatur, et est Christus ueritas, et profluit ab eo sicuti denique et ex deo patre. |
| ἐνεργῆσαν τοιγαροῦν τὸ πνεῦμα καὶ διὰ χειρὸς τῶν ἁγίων ἀποστόλων τὰ παράδοξα μετὰ τὸ ἀνελθεῖν τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν εἰς τὸν οὐρανὸν ἐδόξασεναὐτόν. | Therefore the Spirit also worked wonderful things through the hand of the holy apostles after our Lord Jesus Christ ascended into heaven and glorified him. | operatus <est> enim spiritus et per manum sanctorum apostolorum mirabilia post ascensum domini nostri Iesu Christi ad caelos glorificauit eum. |
| ἐπιστεύθη γὰρ ὅτι θεὸς κατὰ φύσιν ἐστίν, πάλιν αὐτὸς ἐνεργῶν διὰ τοῦ ἰδίου πνεύματος. διὰ τοῦτο καὶ ἔφασκεν ὅτι ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀπαγγελεῖ ὑμῖν. | For it was believed that he is God by nature, again himself working through the same Spirit. Because of this he also declared, “He will take from what is mine and declare it to you” [John 16:14]. | creditus est enim quia deus secundum naturam est, iterum ipse operans per suum spiritum; propter hoc et dicebat quia “de meo accipiet, et nuntiabit uobis.” |
| καὶ οὔτι που φαμὲν ὡς ἐκ μετοχῆς τὸ πνεῦμά ἐστιν σοφόν τε καὶ δυνατόν. παντέλειον γὰρ καὶ ἀπροσδεές ἐστιν παντὸς ἀγαθοῦ. ἐπειδὴ δὲ τῆς τοῦ πατρὸς δυνάμεως καὶ σοφίας, τουτέστιν τοῦ υἱοῦ, πνεῦμά ἐστιν, αὐτόχρημα σοφία ἐστὶ καὶ δύναμις. | But we do not declare that the Spirit is wise and powerful due to a sharing. For he is perfect and independent of all goodness. And since the Spirit is of the power and wisdom of the Father, that is, of the Son, he is Wisdom and Power himself. | et non uspiam dicimus quia ex participatione spiritus est sapiens et potens; undique enim perfectus est et non indigens omn bono. quoniam autem patris uirtutis et sapientiae, hoc est filii, spiritus est, ipsa re sapientia est et uirtus. |
| 11. Ἐπειδὴ δὲ θεὸν ἑνωθέντα σαρκὶ καθ’ ὑπόστασιν ἡ ἁγία παρθένος ἐκτέτοκε σαρκικῶς, ταύτῃ τοι καὶ θεοτόκον εἶναι φαμὲν αὐτήν, οὐχ ὡς τῆς τοῦ λόγου φύσεως τῆς ὑπάρξεως τὴν ἀρχὴν ἐχούσης ἀπὸ σαρκός (ἦν γὰρ ἐν ἀρχῇ καὶ θεὸς ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν καὶ αὐτός ἐστι τῶν αἰώνων ὁ ποιητής, συναίδιος τῷ πατρὶ καὶ τῶν ὅλων δημιουργός), ἀλλ’ ὡς ἤδη προείπομεν, ἐπειδὴ καθ’ ὑπόστασιν ἑνώσας ἑαυτῷ τὸ ἀνθρώπινον καὶ ἐκ μήτρας αὐτῆς γέννησιν ὑπέμεινε σαρκικήν, οὐχ ὡς δεηθεὶς ἀναγκαίως ἤτοι διὰ τὴνἰδίαν φύσιν καὶ τῆς ἐν χρόνῳ καὶ ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς γεννήσεως, ἀλλ’ ἵνα καὶ αὐτὴν τῆς ὑπάρξεως ἡμῶν εὐλογήσῃ τὴν ἀρχὴν καὶ τεκούσης γυναικὸς αὐτὸν ἑνωθέντα σαρκὶ παύσηται λοιπὸν ἡ κατὰ παντὸς τοῦ γένους ἀρὰ πέμπουσα πρὸς θάνατον τὰ ἐκ γῆς ἡμῶν σώματα καὶ τὸ ἐν λύπαις τέξῃ τέκνα δι’ αὐτοῦ καταργούμενον ἀληθὲς ἀποφήνῃ τὸ διὰ τῆς τοῦ προφήτου φωνῆς κατέπιεν ὁ θάνατος ἰσχύσας καὶ πάλιν ἀφεῖλεν ὁ θεὸς πᾶν δάκρυον ἀπὸ παντὸς προσώπου. | 11. Since the holy virgin has begotten in the flesh ‘God united with flesh’ according to his person, for this reason we declare that she is the mother of God (Theotokos), not because the nature of the Word had from the flesh a beginning to his existence (for he was in the beginning, and the Word was God, and the Word was with God and he himself is Creator of the ages, sharing in the knowledge of the Father and the Maker of all things), but as indeed we have already said, since according to his person the human nature was united to himself and from his mother he endured a fleshly birth; not as by necessity because of his own nature or birth in time and in the last seasons of the age, but in order that also she might bless the beginning of our existence; and since the woman bore him when united with the flesh, now the curse is stopped that sends our earthly bodies to death in every generation and by which “in pain you will bring forth children” is also abolished though him; truly, it is revealed through the voice of the prophet that “strong death has swallowed them up and again, God has removed every tear from every face.” [Is. 25:8] | 11. Quoniam uero deum adunitum carni secundum subsistentiam sancta uirgo genuit carnaliter, hinc et dei genetricem esse dicimus eam, non quasi natura uerbi subsistendi initium habente de carne (erat enim in principio, et deus erat uerbum, et uerbum erat apud deum, et ipse est saeculorum factor consempiternus patri et omnium opifex), sed sicut iam praediximus, quoniam secundum subsistentiam uniens sibi illud humanum et ex ipsa uulua natiuitatem sustinuit carnalem, non ut indigens necessario seu propter suam naturam etiam in tempore et ultimis saeculi temporibus natiuitate, sed ut ipsum essentiae nostrae benedicat initium et pariente muliere eum adunitum carni quiescat iam quae contra omne genus erat maledictio transmittens ad mortem de terra nostra corpora et illud quod est in tristitia paries filios, per ipsum destructum uerum ostenderet quod prophetae uoce dictum est: absorbuit mors praeualens et iterum abstulit deus omnem lacrimam ab omni facie. |
| ταύτης γὰρ ἕνεκα τῆς αἰτίας φαμὲν αὐτὸν οἰκονομικῶς καὶ αὐτὸν εὐλογῆσαι τὸν γάμον καὶ ἀπελθεῖν κεκλημένον ἐν Κανᾶ τῆς Γαλιλαίας ὁμοῦ τοῖς ἁγίοις ἀποστόλοις. | For this reason we declare that in his divine plan he both blessed the marriage and attended it, having been invited to Cana of Galilee together with the holy apostles. | propter hanc enim causam dicimus eum dispensatiue et ipsas benedixisse nuptias et perrexisse uocatum in Cana Galilaeae simul cum sanctis apostolis. |
| 12. Ταῦτα φρονεῖν δεδιδάγμεθα παρά τε τῶν ἁγίων ἀποστόλων καὶ εὐαγγελιστῶν, καὶ πάσης δὲ τῆς θεοπνεύστου γραφῆς καὶ ἐκ τῆς τῶν μακαρίων πατέρων ἀληθοῦς ὁμολογίας· ούτοις ἅπασιν καὶ τὴν σὴν εὐλάβειαν συναινέσαι χρὴ καὶ συνθέσθαι δίχα δόλου παντός. ἃ δέ ἐστιν ἀναγκαῖον ἀναθεματίσαι τὴν σὴν εὐλάβειαν, ὑποτέτακται τῇδε ἡμῶν τῇ ἐπιστολῇ. | 12. We have been taught to think these things by both the holy apostles and the evangelists, and all the divinely inspired scriptures and the true confessions of the blessed fathers; to all these it is necessary that your reverence consent and agree without any deceit. And this letter of ours has set forth those things which it is necessary that your reverence anathemize. | 12. Haec sapere docti sumus tam a sanctis apostolis quam euangelistis et ab omni a deo inspirata scribtura et ex beatissimorum patrum uera confessione; his omnibus et tuam reuerentiam confiteri oportet et consentire sine dolo aliquo. quae uero sunt necessaria ut anathematizet tua reuerentia, subiecta sunt huic nostrae epistulae. |
| 12 Anathemas | ||
| 1. Εἴ τις οὐχ ὁμολογεῖ θεὸν εἶναι κατὰ ἀλήθειαν τὸν Ἐμμανουὴλ καὶ διὰ τοῦτο θεοτόκον τὴν ἁγίαν παρθένον (γεγέννηκε γὰρ σαρκικῶς σάρκα γεγονότα τὸν ἐκ θεοῦ λόγον), ἀνάθεμα ἔστω. | 2. If anyone does not confess that God is, in truth, Immanuel, and because of this that the holy virgin is the Theotokos (for in a fleshly way she has given birth to the Word of God made flesh), let him be anathema. | 3. Si quis non confitetur deum esse secundum ueritatem Emmanuhel et propter hoc dei genetricem sanctam uirginem (genuit enim carnaliter carnem factum ex deo uerbum), anathema sit. |
| 2. Εἴ τις οὐχ ὁμολογεῖ σαρκὶ καθ’ ὑπόστασιν ἡνῶσθαι τὸν ἐκ θεοῦ πατρὸς λόγον ἕνα τε εἶναι Χριστὸν μετὰ τῆς ἰδίας σαρκός, τὸν αὐτὸν δηλονότι θεόν τε ὁμοῦ καὶ ἄνθρωπον, ἀνάθεμα ἔστω. | 2. If anyone does not confess that the Word from God the Father is united with the flesh according to his person, and that there is one Christ with the same flesh, clearly the same God and likewise also man, let him be anathema. | 2. Si quis non confitetur carni secundum subsistentiam unitum ex deo patre uerbum unumque esse Christum cum sua carne, eundem uidelicet deum simul et hominem, anathema sit. |
| 3. Εἴ τις ἐπὶ τοῦ ἑνὸς Χριστοῦ διαιρεῖ τὰς ὑποστάσεις μετὰ τὴν ἕνωσιν, μόνῃ συνάπτων αὐτὰς συναφείᾳ τῇκατὰ τὴν ἀξίαν ἢ γοῦν αὐθεντίαν ἢδυναστείαν καὶ οὐχὶ δὴ μᾶλλον συνόδῳ τῇ καθ’ ἕνωσιν φυσικήν, ἀνάθεμα ἔστω. | 3. If anyone divides the persons in the one Christ after the union, joining them only by combining them according to dignity, i.e. by authority or power and not rather as “meeting” according to a natural union, let him be anathema. | 3. Si quis in uno Christo diuidit subsistentias post adunationem, sola copulans eas coniunctione quae secundum dignitatem uel auctoritatem est uel secundum potentiam, et non magis concursu secundum adunitionem naturalem, anathema sit. |
| 4. Εἴ τις προσώποις δυσὶν ἢ γοῦν ὑποστάσεσιν τάς τε ἐν τοῖς εὐαγγελικοῖς καὶ ἀποστολικοῖς συγγράμμασι διανέμει φωνὰς ἢ ἐπὶ Χριστῷ παρὰ τῶν ἁγίων λεγομένας ἢ παρ’ αὐτοῦ περὶ ἑαυτοῦ καὶ τὰς μὲν ὡς ἀνθρώπῳ παρὰ τὸν ἐκ θεοῦ λόγον ἰδικῶς νοουμένῳ προσάπτει, τὰς δὲ ὡς θεοπρεπεῖς μόνῳ τῷ ἐκ θεοῦ πατρὸς λόγῳ, ἀνάθεμα ἔστω. | 4. If anyone divides between two persons, i.e. two hypostases, the voices in the evangelical and apostolic writings, or those spoken about Christ by the saints or by himself concerning himself, and applies to a man considered separately from the Word of God, and others as befitting of God, to the Word from God the Father alone, let him be anathema. | 4. Si quis personis duabus uel subsistentiis uel eas quae sunt in euangelicis et apostolicis scribturis, inpertit uoces aut de Christo a sanctis dictas aut ab ipso de se, et quasdam quidem uelut homini praeter illud ex deo uerbum specialiter intellecto applicat, quasdam uero, uelut deo decibiles, soli ex deo patre uerbo, anathema sit. |
| 5. Εἴ τις τολμᾷ λέγειν θεοφόρον ἄνθρωπον τὸν Χριστὸν καὶ οὐχὶ δὴμᾶλλον θεὸν εἶναι κατὰ ἀλήθειαν ὡς υἱὸν ἕνα καὶ φύσει, καθὸ γέγονε σὰρξ ὁ λόγος καὶ κεκοινώνηκε παραπλησίως ἡμῖν αἵματος καὶ σαρκός, ἀνάθεμα ἔστω. | 5. If anyone dares to say that Christ is a God-bearing man and not rather that he is God in truth as the one Son and by nature, in so far as the Word became flesh and shared blood and flesh like us, let him be anathema. | 5. Si quis audet dicere deum ferentem hominem Christum, et non magis deum esse secundum ueritatem, ut filium unum et natura secundum quod factum est caro uerbum et communicauit similiter nobis sanguine et carne, anathema sit. |
| 6. Εἴ τις λέγει θεὸν ἢ δεσπότην εἶναι τοῦ Χριστοῦ τὸν ἐκ θεοῦ πατρὸς λόγον καὶ οὐχὶ δὴ μᾶλλον τὸν αὐτὸν ὁμολογεῖ θεόν τε ὁμοῦ καὶ ἄνθρωπον, ὡς γεγονότος σαρκὸς τοῦ λόγου κατὰ τὰς γραφάς, ἀνάθεμα ἔστω. | 6. If anyone says that the Word from God the Father is God or the master of Christ and does not rather confess him to be simultaneously God and man, as flesh begotten of the Word according to the scriptures, let him be anathema. | 6. Si quis dicit deum uel dominum esse Christi ex deo patre uerbum, et non magis eundem confitetur deum simul et hominem, utpote facto carne uerbo secundum scribturas, anathema sit. |
| 7. Εἴ τίς φησιν ὡς ἄνθρωπον ἐνηργῆσθαι παρὰ τοῦ θεοῦ λόγου τὸν Ἰησοῦν καὶ τὴν τοῦ μονογενοῦς εὐδοξίαν περιῆφθαι ὡς ἑτέρῳ παρ’ αὐτὸν ὑπάρχοντι, ἀνάθεμα ἔστω. | 7. If anyone declares that, as man, Jesus was energized by the Word of God, and that he was surrounded with the honor of the Only-Begotten as something belonging to another besides him, let him be anathema. | 7. Si quis dicit sicut hominem factum esse a dei uerbo Iesum et unigeniti gloriam circumaptatum esse tamquam altero praeter eum exsistente, anathema sit. |
| 8. Εἴ τις τολμᾷ λέγειν τὸν ἀναληφθέντα ἄνθρωπον συμπροσκυνεῖσθαι δεῖν τῷ θεῷ λόγῳ καὶ συνδοξάζεσθαι καὶ συγχρηματίζειν θεὸν ὡς ἕτερον ἑτέρῳ (τὸ γὰρ συν ἀεὶ προστιθέμενον τοῦτο νοεῖν ἀναγκάσει) καὶ οὐχὶ δὴ μᾶλλον μιᾷπροσκυνήσει τιμᾷ τὸν Ἐμμανουὴλ καὶ μίαν αὐτῷ τὴν δοξολογίαν ἀνάπτει, καθὸ γέγονε σὰρξ ὁ λόγος, ἀνάθεμα ἔστω. | 8. If anyone dares to say that it is necessary to worship the man assumed with the Word of God and to glorify him with the same name God, as if one existed in the other (for always adding the word “with” forces one to think that way) and does not rather honor Immanuel with one worship and kindle one doxology to him, as the Word became flesh, let him be anathema. | 8. Si quis audet dicere assumptum hominem coadorari oportere deo uerbo et conglorificari et coappellari deum quasi alterum alteri (id enim quod est cum, semper quotiens additur, hoc intellegi cogit), et non magis una adoratione honorificat Emmanuhel et unam ei glorificationem adhibet secundum quod factum est caro uerbum, anathema sit. |
| 9. Εἴ τίς φησιν τὸν ἕνα κύριον Ἰησοῦν Χριστὸν δεδοξάσθαι παρὰ τοῦ πνεύματος, ὡς ἀλλοτρίᾳ δυνάμει τῇ δι’ αὐτοῦ χρώμενον καὶπαρ’ αὐτοῦ λαβόντα τὸ ἐνεργεῖν δύνασθαι κατὰ πνευμάτων ἀκαθάρτων καὶ τὸ πληροῦν εἰς ἀνθρώπους τὰς θεοσημείας, καὶ οὐχὶ δὴ μᾶλλον ἴδιον αὐτοῦ τὸ πνεῦμά φησιν, δι’ οὗ καὶ ἐνήργηκετὰς θεοσημείας, ἀνάθεμα ἔστω. | 9. If anyone declares that the one Lord Jesus Christ is glorified by the Spirit, as by a foreign power used through him and receiving from him the ability to work against unclean spirits and to fulfill signs among men, and does not rather declare that it is his own Spirit through which he also worked the signs, let him be anathema. | 9. Si quis dicit unum dominum Iesum Christum glorificatum ab spiritu, quasi aliena uirtute illa quae per eum est, utentem et ab eo accipientem operari posse et contra spiritus inmundos et adimplenda in homines dei miracula, et non magis proprium eius dicit spiritum, per quem et operatus est dei signa, anathema sit. |
| 10. Ἀρχιερέα καὶ ἀπόστολον τῆς ὁμολογίας ἡμῶν γεγενῆσθαι Χριστὸν ἡ θεία λέγει γραφή, προσκεκόμικε δὲ ὑπὲρ ἡμῶν ἑαυτὸν εἰς ὀσμὴν εὐωδίας τῷ θεῷ καὶ πατρί. εἴ τις τοίνυν ἀρχιερέα καὶ ἀπόστολον ἡμῶν γεγενῆσθαί φησιν οὐκ αὐτὸν τὸν ἐκ θεοῦ λόγον, ὅτε γέγονε σὰρξ καὶ καθ’ ἡμᾶς ἄνθρωπος, ἀλλ’ ὡς ἕτερον παρ’ αὐτὸν ἰδικῶς ἄνθρωπον ἐκ γυναικός, ἢ εἴ τις λέγει καὶ ὑπὲρ ἑαυτοῦ προσενεγκεῖν αὐτὸν τὴν προσφορὰν καὶ οὐχὶ δὴ μᾶλλον ὑπὲρ μόνων ἡμῶν (οὐ γὰρ ἂν ἐδεήθη προσφορᾶς ὁ μὴ εἰδὼς ἁμαρτίαν), ἀνάθεμα ἔστω. | 10.2 The Divine Scripture says that Christ became high priest and apostle of our confession, and he has offered himself on our behalf for a sweet fragrance to God and the Father. Therefore, if anyone declares that our high priest and apostle became not the Word himself from God, when he became flesh and a man like us, but as another man from the woman separate from him, or if anyone says that he brought the sacrifice for his own sake and not rather for our sake alone (for he who knows no sin would have no need of a sacrifice), let him be anathema. | 10.2 Pontificem et apostolum confessionis nostrae factum Christum diuina dicit scriptura, optulisse etiam pro nobis semet ipsum in odorem suauitatis deo et patri. si quis ergo pontificem dicit et apostolum nostrum fieri non ipsum ex deo uerbum, quando factus est caro et secundum nos homo, sed quasi alterum praeter ipsum specialiter hominem ex mnuliere, aut si quis dicit et pro se optulisse oblationem et non magis pro nobis solis (nec enim indiguit sacrificio qui nescit peccatum), anathema sit. |
| 11. Εἴ τις οὐχ ὁμολογεῖ τὴν τοῦ κυρίουσάρκα ζωοποιὸν εἶναι καὶ ἰδίαν αὐτοῦ τοῦ ἐκ θεοῦ πατρὸς λόγου, ἀλλ’ ὡς ἑτέρου τινὸς παρ’ αὐτὸν συνημμένου μὲν αὐτῷ κατὰ τὴν ἀξίαν ἢ γοῦν ὡς μόνην θείαν ἐνοίκησιν ἐσχηκότος, καὶ οὐχὶ δὴ μᾶλλον ζωοποιόν, ὡς ἔφημεν, ὅτι γέγονεν ἰδία τοῦ λόγου τοῦ τὰ πάντα ζωογονεῖν ἰσχύοντος, ἀνάθεμα ἔστω. | 11. If anyone does not confess that the flesh of the Lord is lifegiving and proper to him, the Word from God the Father, but as something else attached by him to him according to worth or perhaps as divine dwelling only, and not rather lifegiving, as we declared, because it was made the very flesh of the Word, able to give life to all things, let him be anthema. | 11. Si quis non confitetur domini carnem uiuificatoriam esse et propriam eius uerbi quod ex deo patre est, sed uelut alterius praeter ipsum, copulati quidem ei secundum dignitatem, aut quasi solummodo diuinam habitationem habentis, et non magis uiuificatoriam, sicut diximus, quia facta est propria uerbi omnia uiuificare ualentis, anathema sit. |
| 12. Εἴ τις οὐχ ὁμολογεῖ τὸν τοῦ θεοῦ λόγον παθόντα σαρκὶ καὶ ἐσταυρωμένον σαρκὶ καὶ θανάτου γευσάμενον σαρκὶ γεγονότα τε πρωτότοκον ἐκ τῶν νεκρῶν, καθὸ ζωή τέ ἐστι καὶ ζωοποιὸς ὡς θεός, ἀνάθεμα ἔστω. | 12. If anyone does not confess that the Word of God suffered in the flesh, and was crucified in the flesh, and tasted death in the flesh, and became the firstborn from the dead, since he is both Life and lifegiving as God, let him be anathema. | 12. Si quis non confitetur dei uerbum passum carne et crucifixum carne et quod mortem gustauit carne, factum etiam primogenitum ex mortuis, secundum quod uita est et uiuificans ut deus, anathema sit. |
| Given/dated Nov. 30, 14th year of the indiction | Dat. mens. Nouemb., die XXX, indict. XIV | |
Created by LR
Last updated 06/16/2026 JTS
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