Reference:CPG 8579
Incipit:Εὐχόμεθα μὲν μετὰ τὴν ὡς ἐν πυρί
Council:Ancyra
Date:358
Ancient Source:Epiphanius, Panarion 73.10.1-73.11.10
Modern Edition(s):Hahn, Bibliothek der Symbole und Glaubensregeln der Alten Kirche (Breslau: E. Morgenstern, 1897), 201-4.
English Translation(s):FCC: LR

This work is licensed under CC BY-NC-SA 4.0.

GreekEnglish
10. Καὶ εἴ τις τῇ σοφίᾳ τοῦ κόσμου προσέχων, ἣν ἐμώρανεν ὁ θεός, μὴ προσέχοι τῷ ἐν σοφίᾳ θεοῦ κηρύγματι καὶ μετὰ πίστεως τὴν ὁμοιότητα <καὶ> καt’ οὐσίαν τοῦ υἱοῦ πρὸς πατέρα ὁμολογοίη, ὡς ψευδωνύμως λέγων τὸν πατέρα καὶ τὸν υἱόν, καὶ μήτε πατέρα λέγων ἀληθῶς μήτε υἱόν, ἀλλὰ κτίστην καὶ κτίσμα, καὶ κοινοποιῶν τὴν τοῦ πατρὸς καὶ τοῦ υἱοῦ ἔννοιαν ἐπὶ τῶν λοιπῶν ποιημάτων, καὶ σοφίζεσθαι θέλων εἴτε χρείᾳ <ὑπερβάλλοντα>, ὡς τὸ πρῶτον <τῶν> ποιημάτων <τῶν γεγονότων> δι’ αὐτοῦ, εἴτε ὑπερβολῇ τοῦ μεγέθους, καὶ κατὰ μηδὲν ὁμολογῶν τὴν ἐκκλησιαστικὴν πίστιν τὴν εἰς πατέρα τε καὶ υἱόν, ὡς παρ’ ὃ εὐηγγελίσαντο ἡμᾶς οἱ ἀπόστολοι θέλων εὐαγγελίσασθαι, ἀνάθεμα ἔστω.And if anyone who possesses the wisdom of the world, which God has made foolish, does not pay attention to the preaching in the wisdom of God, nor with faith confesses the likeness of the essence of the Son to the Father, calling the Father and the Son by false names, not truly calling them “Father” or “Son,” but “creator” and “creation,” and comparing the thought of the Father and the Son with the rest of the created things; and, wishing to be clever, calls him, whether by necessity or surpassing magnitude, extraordinary as the first of the things that was created through, and in no respect confessing the ecclesiastical faith which is in both the Father and the Son, as though wishing to preach a gospel other than what the apostles preached to us, let him be anathema.
Καὶ <τὸ> κατὰ τὸν μακάριον Παῦλον προειρήκαμεν καὶ ἄρτι πάλιν λέγω ἀνειληφότες καὶ <πάλιν> ἀναγκαίως φαμέν· εἴ τις τὸν σοφὸν μόνον ἀκούων πατέρα καὶ σοφίαν τὸν μονογενῆ τούτου υἱόν, ταὐτὸν εἶναι λέγοι τὴν σοφίαν τῷ μόνῳ σοφῷ, ἀναιρῶν τὸ εἶναι υἱόν, ἀνάθεμα ἔστω.And according to the blessed Paul, “We have said before, so now I say again” [Gal. 1:9], we now have taken up and again necessarily say: If anyone, when he hears that the Father is wise alone and this Only-Begotten Son is Wisdom, should claim Wisdom to be the same as the only wise one, taking away that he is Son, let him be anathema.
Καὶ εἴ τις τὸν σοφὸν ἀκούων πατέρα καὶ σοφίαν τὸν υἱὸν αὐτοῦ, ἀνόμοιον λέγοι <καὶ> κατ’ οὐσίαν τὴν σοφίαν τοῦ σοφοῦ θεοῦ, ὡς μὴ λέγων τὸν σοφὸν τῆς σοφίας ἀληθῶς πατέρα, ἀνάθεμα ἔστω.And if anyone, when he hears that the Father is wise and that Wisdom is his Son, should say that the Wisdom of the wise God is unlike him in essence, so that he does not say that the wise one is truly the Father of Wisdom, let him be anathema.
Καὶ εἴ τις τὸν θεὸν νοῶν τὸν πατέρα, τὸν δὲ ἐν ἀρχῇ λόγον τε καὶ θεὸν τοῦτον <μὴ> λέγοι πρὸς τὸν θεόν, λόγον τε καὶ θεὸν αὐτῷ τῷ θεῷ τῷ πρὸς ὃν λόγος τε <καὶ> θεός, ὡς μὴ λέγων ἀληθῶς υἱόν, ἀνάθεμα ἔστω.And if anyone, thinking that the Father is God, does not say that the one in the beginning, who is both Word and God, is the same one with God, given both Word and God were with God himself who is both Word and God, so that he does not call him truthfully Son; let him be anathema.
Καὶ εἴ τις τὸν μονογενῆ θεὸν λόγον υἱὸν ἀκούων τοῦ θεοῦ πρὸς ὃν ὁ λόγος τε καὶ θεός, ἀνόμοιον λέγοι <καὶ> κατ’ οὐσίαν τὸν θεὸν λόγον τοῦ πατρός, τὸν θεὸν τοῦ θεοῦ καὶ πατρός, πρὸς ὃν ὁ μονογενὴς ἐν ἀρχῇ ἦν θεὸς λόγος, ὡς μὴ λέγων ἀληθῶς υἱόν, ἀνάθεμα ἔστω.And if anyone, when he hears that the Only-Begotten God, the Word, is the Son of God to whom is both Word and God, should say that God the Word is in essence unlike the Father, God from God and Father, with whom the Only-Begotten was in the beginning God the Word, so that he does not call him truthfully Son, let him be anathema.
Καὶ εἴ τις εἰκόνα ἀκούων τὸν υἱὸν τοῦ θεοῦ τοῦ ἀοράτου ταὐτὸν λέγοι τὴν εἰκόνα τῷ θεῷ τῷ ἀοράτῳ, ὡς μὴ ὁμολογῶν ἀληθῶς υἱόν, ἀνάθεμα ἔστω.And if anyone, when he hears that the Son is “the image of the invisible God” [Col. 1:15], should say that this image is the same as the invisible God so that he does not truly confess the Son, let him be anathema.
Καὶ εἴ τις εἰκόνα ἀκούων τὸν μονογενῆ υἱὸν τοῦ ἀοράτου θεοῦ ἀνόμοιον λέγοι <καὶ> κατ’ οὐσίαν τὸν υἱόν, εἰκόνα ὄντα τοῦ θεοῦ τοῦ ἀοράτου, οὗ εἰκὼν καὶ κατ’ οὐσίαν νοεῖται, ὡς ἀληθῶς μὴ λέγων υἱόν, ἀνάθεμα ἔστω.And if anyone, when he hears that the Only-Begotten Son is “the image of the invisible God” [Col. 1:15], should say that the Son is unlike according to his essence though being the image of the invisble God, of whose images are thought to be also according to his essence, so that he does not truly call him Son, let him be anathema.
Καὶ εἴ τις ἀκούων τοῦ υἱοῦ λέγοντος ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτω καὶ τῷ υἱῷ δέδωκε ζωὴν ἔχειν ἐν ἑαυτῷ, ταὐτὸν λέγοι τὸν εἰληφότα παρὰ τοῦ πατρὸς τὴν ζωὴν καὶ ὁμολογοῦντα τὸ κἀγὼ ζῶ διὰ τὸν πατέρα τῷ δεδωκότι, ἀνάθεμα ἔστω.And if anyone, when he hears that the Son said, “For just as the Father has life in himself, so also has he given to the Son life to have in himself” [John 5:26], should say that he who received from the Father life and confesses “And I live through the Father” [John 6:57] is the same as the one who has given it, let him be anathema.
Καὶ εἴ τις ἀκούων τὸ ὥσπερ γὰρ ὁ πατὴρ ζωὴν ἔχει ἐν ἑαυτῷ, οὕτω καὶ τῷ υἱῷ ἔδωκε ζωὴν ἔχειν ἐν ἑαυτῷ ἀνόμοιον λέγοι κατ’ οὐσίαν τὸν υἱὸν τῷ πατρί, διαμαρτυρόμενος ὅτι οὕτως ἔχει ὡς εἴρηκεν, ἀνάθεμα ἔστω. φανερὸν γὰρ ὅτι τῆς ζωῆς τῆς ἐν τῷ πατρὶ νοουμένης οὐσίας σημαινομένης καὶ τῆς ζωῆς τῆς τοῦ μονογενοῦς τῆς ἐκ τοῦ πατρὸς γεγεννημένης οὐσίας νοουμένης, τὸ οὕτως τὴν ὁμοιότητα τῆς οὐσίας πρὸς οὐσίαν σημαίνει <ἀνάθεμα ἔστω>.And if anyone, when he hears that “for just as the Father has life in himself, so also has he given to the Son life to have in himself”[John 5:26], should say that the Son is unlike the Father in essence, having testified that thus it is as he has said, let him be anathema. For it is clear that the life which is in the Father is understood as signifying the essence and that the life of the Only-Begotten, who is begotten from the Father, is understood as the essence, and this then signifies the similarity of essence to essence. Let him be anathema.
11. Καὶ εἴ τις τὸ ἔκτισέ με καὶ τὸ γεννᾷ με παρ’ αὐτοῦ ἀκούων, τὸ γεννᾷ με μὴ ἐπὶ τοῦ αὐτοῦ καὶ κατ’ οὐσίαν ἐννοεῖ, ἀλλὰ ταὐτὸν λέγοι τὸ γεννᾷ με τῷ ἔκτισέ με, ὡς μὴ λέγων τὸν υἱὸν τὸν ἀπαθῶς τέλειον ἐκ τῶν δύο ὀνομάτων <σημαίνεσθαι υἱόν, ἀλλὰ διὰ τῶν δύο ὀνομάτων>, τοῦ ἔκτισέ με καὶ τοῦ γεννᾷ με, κτίσμα μόνον ὁμολογῶν καὶ μηκέτι υἱόν, ὡς παραδέδωκεν ἡ σοφία ἐκ τῶν δύο εὐσεβῶς τὴν ἔννοιαν, ἀνάθεμα ἔστω.And if anyone, when he hears from him that “he created me” [Prov. 8:22] and that “he begets me” [Prov. 8:25], thinks that “he begets me” is not in respect to the same thing and according to essence, but says that “he begets me” is the same with “he created me,” not saying that the Son is perfect without suffering as indicated by the two expressions, but through the two expressions of “he created me” and “he begat me,” confessing only a creation and no longer Son, as Wisdom has handed over from the two expressions godly understanding, let him be anathema.
Καὶ εἴ τις, τοῦ υἱοῦ τὴν μὲν κατ’ οὐσίαν πρὸς τὸν ἑαυτοῦ πατέρα ὁμοιότητα ἡμῖν ἀποκαλύπτοντος, δι’ ὧν φησιν ὥσπερ γὰρ ὁ πατὴρ ζωὴν ἔχει ἐν ἑαυτῷ, οὕτως καὶ τῷ υἱῷ ἔδωκε ζωὴν ἔχειν ἐν ἑαυτῷ, τὴν δὲ κατ’ ἐνέργειαν δι’ ὧν παιδεύει ἃγὰρἂνὁπατὴρποιῇ, ταῦτακαὶὁυἱὸςὁμοίωςποιεῖ, μόνην τὴν κατ’ ἐνέργειαν ὁμοιότητα διδοὺς τῆς κατ’ οὐσίαν, ἥ ἐστι τὸ κεφαλαιωδέστατον ἡμῶν τῆς πίστεως, ἀποστεροίη τὸν υἱόν, ὡς ἑαυτὸν ἀποστερῶν τῆς ἐν γνώσει πατρὸς καὶ υἱοῦ αἰωνίου ζωῆς, ἀνάθεμα ἔστω.And if anyone, after the Son revealed to us the likeness with his own Father in essence, through which he declared, “For just as the Father has life in himself, so also has he given to the Son life to have in himself”[John 5:26], and according to the working through which he teaches “For whatever the Father does, these things also the Son does likewise” [John 5:19], gives him a likeness in essence according to his working alone, which is our summary of faith, and deprives the Son of it, so that he deprives himself of eternal life which is in the knowledge of the Father and of the Son, let him be anathema.
Καὶ εἴ τις εἰς πατέρα καὶ υἱὸν πιστεύειν ἐπαγγελλόμενος, τὸν πατέρα μὴ οὐσίας ὁμοίας αὐτοῦ λέγοι πατέρα, ἀλλὰ ἐνεργείας, ὡς βεβήλους καινοφωνίας κατὰ τῆς οὐσίας τοῦ υἱοῦ τοῦ θεοῦ φθέγγεσθαι τολμῶν καὶ ἀναιρῶν τὸ εἶναι ἀληθῶς υἱόν, ἀνάθεμα ἔστω.And if anyone, having professed to believe in the Father and the Son, should say that the Father is the Father not of the same substance as him, but of a working, as venturing to speak “godless chatter” [1 Tim. 6:20] against the essence of the Son of God and taking away that he is truly the Son, let him be anathema.
Καὶ εἴ τις υἱὸν ὅμοιον κατ’ οὐσίαν νοῶν ἐκείνου οὗ καὶ νοεῖται υἱός, ἢ ταὐτὸν λέγοι τῷ πατρὶ τὸν υἱὸν ἢ μέρος τοῦ πατρὸς ἢ κατὰ ἀπόρροιαν καὶ κατὰ πάθος, ὡς σωματικοὺς υἱούς, τὸν ἐκ τοῦ ἀσωμάτου πατρὸς ἀσώματον υἱὸν ὑποστάντα, ἀνάθεμα ἔστω.And if anyone, thinking that the Son is the same in essence as that one of whom he is also thought to be the Son, should say that the Son is the same as the Father or a part of the Father or from a flowing out or from suffering, like bodily sons, the bodiless Son is existing from the bodiless Father, let him be anathema.
Καὶ εἴ τις διὰ τὸ τὸν πατέρα μήποτε υἱὸν νοεῖσθαι καὶ τὸν υἱὸν μήποτε πατέρα νοεῖσθαι, ἕτερον λέγων τὸν υἱὸν παρὰ τὸν πατέρα, διὰ τὸ τὸν πατέρα ἕτερον εἶναι καὶ τὸν υἱόν, καθὼς εἴρηται ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ καὶ μαρτυρεῖ γάρ φησιν ὁπέμψαςμεπατήρ, διὰ ταύτην τὴν εὐσεβῆ ἐν τῇ ἐκκλησίᾳ νοουμένην ἰδιότητα τῶν προσώπων, πατρὸς μὲν καὶ υἱοῦ, δεδιὼς μή ποτε ταυτὸν νοηθῇ υἱὸς πατρί, ἀνόμοιον λέγοι κατ’ οὐσίαν τὸν υἱὸν τῷ πατρί, ἀνάθεμα ἔστω.And if anyone, because the Father is never thought to be Son and the Son never thought to be Father, says that the Son is different with the Father because the Father and the Son are distinct, just as it is said, “Another is the one testifying about me” [John 5:32] and he also said, “The Father who sent me testifies [about me]” [John 5:37]–because of this reverent distinction being understood of the persons in the church, of Father and Son, being afraid lest the Son be thought to be the same with the Father, and calls the Son unlike in essence with the Father, let him be anathema.
Καὶ εἴ τις ἐν χρόνῳ τὸν πατέρα πατέρα νοεῖ τοῦ μονογενοῦς υἱοῦ καὶ μὴ ὑπὲρ χρόνους καὶ παρὰ πάσας ἀνθρωπίνας ἐννοίας πιστεύει τὸν μονογενῆ υἱὸν ἐκ τοῦ πατρὸς ἀπαθῶς ὑφεστάναι, ὡς παραβαίνων τὸ ἀποστολικὸν κήρυγμα, χρόνους μὲν περὶ πατρὸς καὶ υἱοῦ παρωσάμενον, πιστῶς δὲ ἡμᾶς παιδεῦσαν τὸ ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος, ἀνάθεμα ἔστω.And if anyone thinks that the Father is the Father in time of the Only-Begotten Son and not beyond times and with all human thinking believes that the Only-Begotten Son subsists from the Father impassibly, as breaking with apostolic preaching, which, on the one hand distinguished times concerning Father and Son, but also faithfully taught us that “in the beginning was the Word, and the Word was with God, and the Word was God” [John 1:1], let him be anathema.
Καὶ εἴ τις τὸν πατέρα πρεσβύτερον χρόνῳ λέγοι τοῦ ἐξ ἑαυτοῦ μονογενοῦς υἱοῦ, νεώτερον δὲ χρόνῳ τὸν υἱὸν τοῦ πατρός, ἀνάθεμα ἔστω.And if anyone should say that the Father is prior in time than his own Only-Begotten Son, and the Son is later in time than the Father, let him be anathema.
Καὶ εἴ τις τὸ ἄχρονον τῆς τοῦ μονογενοῦς Χριστοῦ ἐκ πατρὸς ὑποστάσεως ἐπὶ τὴν ἀγέννητον τοῦ θεοῦ οὐσίαν ἀναφέρει, ὡς υἱοπάτορα λέγων, ἀνάθεμα ἔστω.And if anyone refers to the timelessness of the substance of the Only-Begotten Christ from the Father as the unbegotten essence of God, saying that he is a “Father-Son,” let him be anathema.
Καὶ εἴ τις ἐξουσίᾳ μόνῃ τὸν πατέρα <πατέρα> λέγοι τοῦ μονογενοῦς υἱοῦ καὶ μὴ ἐξουσίᾳ ὁμοῦ καὶ οὐσίᾳ πατέρα τοῦ μονογενοῦς υἱοῦ, ὡς μόνην τὴν ἐξουσίαν λαμβάνων καὶ κοινοποιῶν αὐτὸν πρὸς τὰ λοιπὰ ποιήματα καὶ οὐ λέγων ἀληθῶς ἐκ πατρὸς γνήσιον υἱόν, ἀνάθεμα ἔστω.And if anyone should say that the Father is Father by authority alone of the Only-Begotten Son and not by authority together with essence Father of the Only-Begotten Son, as one taking the authority alone and comparing him to the rest of the created things and not truly calling him the legitimate Son from the Father, let him be anathema.
Καὶ εἴ τις ἐξουσίᾳ καὶ οὐσίᾳ λέγων τὸν πατέρα πατέρα τοῦ υἱοῦ, ὁμοούσιον δὲ ἢ ταυτοούσιον λέγοι τὸν υἱὸν τῷ πατρί, ἀνάθεμα ἔστω.And if anyone, saying that the Father is the Father of the Son by authority and essence, should say that the Son is either “homoousios” or “tautousios” with the Father, let him be anathema.
Καί εἰσιν οἱ ὑπογράψαντες Βασίλειος, Εὐστάθιος, Ὑπερέχιος, Λητόϊος, Ἑορτικός, Γυμνάσιος, Μεμνόνιος, Εὐτυχής, Σευηρῖνος, Εὐτύχιος, Ἀλκιμίδης, Ἀλέξανδρος· καὶ οὕτω πιστεύω ὡς προγέγραπται καὶ δι’ ὑπογραφῆς ὁμολογῶ.And the signees are Basil, Eustathius, Hyperechius, Letoeus, Heorticus, Gymnasius, Memnonius, Eutyches, Severinus, Eutychius, Alcimides, and Alexander. And so I believe, as it is written above, and through a signature I confess.
Ἐπληρώθη τῶν περὶ Βασίλειον καὶ Γεώργιον ὁ ὑπομνηματισμός.Thus ends the memorandum of the things concerning Basil and George.

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