Heis theos pater logou zontos, sophias huphestoses kai dunameos kai charakteros aidiou, teleios teleiou gennetor, pater huiou monogenous.
There is one God, the Father of the living Word, who is the substantive wisdom and eternal power and image of God: the perfect origin (begetter) of the perfect (begotten): the Father of the only-begotten Son.
Heis kurios monos ek monou, theos ek theou, charakter kai eikon tes theotetos, logos energos, sophia tes ton holon sustaseos periektike kai dunamis tes holes ktiseos poietike, huios alethinos alethinou patros, aoratos aoratou kai aphthartos, aphthartou kai athanatos athanatou kai aidios aidiou.
There is one Lord, one of one (only of the only), God of God, the image and likeness of the Godhead, the mighty Word, the wisdom which comprehends the constitution of all things, and the power which produces all creation; the true Son of the true Father, Invisible of Invisible, and Incorruptible of Incorruptible, and Immortal of Immortal, and Everlasting of Everlasting.
Kai hen pneuma hagion ek theou
And there is one Holy Ghost,
ten huparxin echon kai di autou pephenos delade tois anthropois, eikon tou huiou teleiou teleia, zoe zonton aitia [16] [ pege hagia ], [17] hagiotes hagiasmou choregos , [18] en ho phaneroutai theos ho pater ho epi panton kai en pasi, kai theos ho huios ho dia panton, trias teleia, doxe kai aidioteti kai basileia me merizomene mede apallotrioumene. having his existence from God, and being manifested by the Son, namely, to men, the perfect likeness of the perfect Son, Life, the cause of the living [19] [the sacred fount], [20] sanctity, the Leader of sanctification: [21] in whom is revealed God the Father, who is over all things and in all things, and God the Son, who is through all things: a perfect Trinity, not divided nor differing in glory and eternity and sovereignty.
Oute oun ktiston ti e doulon en te triadi, oote epeisakton, [22] hos proteron men ouch huparchon, husteron de epeiselthon; oute oun enelipe pote huios patri, oute huio pneuma, alla atreptos kai analloiotos he aute trias aei.
Neither, indeed, is there any thing created or subservient in the Trinity, nor introduced, [23] as though not there before but coming in afterwards; nor, indeed, has the Son ever been without the Father, nor the Spirit without the Son, but the Trinity is ever the same, unvarying and unchangeable.
[15] See the Greek text of the creed of the Antiochean Synod in Hahn, pp. 91-96; an English translation in Swainson, pp. 52-55.
[16] Variations: teleia zoe zonton, perfecta vita viventium; viventium causa. See Hahn, p. 99.
[17] Omitted in some MSS., and by Hahn.
[18] Rufinus: sanctitas sanctificationis præstatrix. Another Latin version: sanctitas et fons sanctitatis et ædificationis administrator.
[19] Variations: teleia zoe zonton, perfecta vita viventium; viventium causa. See Hahn, p. 99.
[20] Omitted in some MSS., and by Hahn.
[21] Rufinus: sanctitas sanctificationis præstatrix. Another Latin version: sanctitas et fons sanctitatis et ædificationis administrator.
[22] Latin version: subintroductum. Rufinus: superinductum.
[23] Latin version: subintroductum. Rufinus: superinductum.
Lucian, of Antioch. A.D. 300.
From Athanasius, Epist. de Synodis Arimini et Seleuciæ celebratis, § 23 (Opera ed. Montfauc. Tom. I. Pt. II. p. 735), and Socrates, Hist. Eccl. Lib. II. cap. 10.
Lucianus was a learned presbyter of Antioch, who died a martyr, A.D. 311, under Maximinus, in Nicomedia. His creed was found after his death, and was, together with three similar creeds, laid before the Synod of Antioch, held A.D. 341, in the hope that it might be substituted for the obnoxious Creed of Nicæa. It is also called the second Antiochean Formula. It was translated into Latin by Hilarius Pictav. in his book De Synodis s. de Fide Orientalium, § 29. See Socrates, H. E. Lib. II. cap. 10 and 18; Sozomen, H. E. Lib. III. cap. 5; VI. 12; Mansi, Conc. Tom. II. pp. 1339-1342; Walch, l.c. p. 34; Hahn, l.c. p. 100.
Pisteuomen akolouthos te euangelike kai apostolike paradosei eis hena theon patera pantokratora, ton ton holon demiourgon te kai poieten kai pronoeten.
We believe, in accordance with evangelic and apostolic tradition, in one God the Father Almighty, the Maker and Provider of all things.
Kai eis hena kurion Iesoun Christon, ton huion autou, ton monogene theon , [24] di hou ta panta (egeneto), ton gennethenta pro ton aionon ek ton patros, theon ek theou, holon ex holou [ totum ex toto ], monon ek monou [ unum ex uno ], teleion ek teleiou, basilea ek basileos, kurion apo [ek] kuriou, logon zonta, sophian, zoen, phos alethinon, hodon, aletheian, anastasin, poimena, thuran, atrepton te kai analloioton, tes theotetos, ousias te kai boules kai dunameos kai doxes tou patros aparallakton eikona, ton prototokon pases ktiseos, ton onta en arche pros ton theon, theon logon, kata to eiremenon en euangelio; kai theos en ho logos, di hou ta panta egeneto kai en ho ta panta sunesteke; ton ep' eschaton ton hemeron katelthonta anothen kai gennethenta ek parthenou, kata tas graphas, kai anthropon genomenon, mesiten theou kai anthropon, apostolon te tes pisteos hemon, kai archegon zoes, hos phesi; hoti katabebeka ek tou ouranou, ouch hina poio to thelema
And in one Lord Jesus Christ his Son, the only-begotten God, through whom all things were made, who was begotten of the Father before all ages, God of God, Whole of Whole, One of One, Perfect of Perfect, King of King, Lord of Lord, the living Word, Wisdom, Life, True Light, Way, Truth, Resurrection, Shepherd, Door, unchangeble and unalterable, the immutable likeness of the Godhead, both of the substance and will and power and glory of the Father, the first-born of all creation, who was in the beginning with God, the Divine Logos, according to what is said in the gospel: 'And the Word was God,' [25] through whom all things were made, and in whom 'all things consist:' [26] who in the last days came down from above, and was born of a Virgin, according to the Scriptures, and became man, the Mediator between God and man, and the Apostle of our Faith, [27] and the Prince of life; as he says, [28] 'I have come down from heaven, not to do
to emon, alla to thelema tou pempsantos me; ton pathonta huper hemon kai anastanta te trite hemera, kai anelthonta eis ouranous kai kathesthenta en dexia tou patros, kai palin erchomenon meta doxes kai dunameos krinai zontas kai nekrous. mine own will, but the will of him that sent me:' who suffered for us, and rose for us the third day, and ascended into heaven and sitteth on the right hand of the Father, and again is coming with glory and power to judge the quick and the dead.
Kai eis to pneuma to hagion, to eis paraklesin kai hagiasmon kai teleiosin tois pisteuousi didomenon, kathos kai ho kurios hemon Iesous Christos dietazato tois mathetais, legon; poreuthentes matheteusate panta ta ethne, baptizontes autous eis to onoma tou patros kai tou huiou kai tou hagiou pneumatos; delonoti patros alethos patros ontos, huiou de alethos huiou ontos, tou de hagiou pneumatos alethos hagiou pneumatos ontos, ton onomaton ouch haplos oude argos keimenon, alla semainonton akribos ten oikeian hekastou ton onomazomenon hupostasin kai taxin kai doxan; hos einai te men hupostasei tria, te de sumphonia hen.
And in the Holy Ghost given for consolation and sanctification and perfection to those who believe; as also our Lord Jesus Christ commanded his disciples, saying, 'Go ye, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost;' [29] clearly of the Father who is really a Father, and of a Son who is really a Son, and of the Holy Ghost who is really a Holy Ghost; these names being assigned not vaguely nor idly, but indicating accurately the special personality, order, and glory of those named, so that in Personality they are three, but in harmony one.
Tauten oun echontes ten pistin (kai ex arches kai mechri telous echontes) enopion tou theou kai tou Christou pasan hairetiken kakodoxian anathematizomen. Kai ei tis para ten hugie ton graphon orthen pistin didaskei, legon, e chronon e kairon e aiona e einai e gegonenai pro tou gennethenai
Having then this faith (from the beginning and holding it to the end) before God and Christ we anathematize all heretical false doctrine. And if any one, contrary to the right faith of the Scriptures, teaches and says that there has been a season or time or age before the
ton huion, anathema esto. Kai ei tis legei ton nhion ktisma hos hen ton ktismaton, e gennema hos hen ton gennematon, e poiema hos hen ton poimaton, kai me hos hai theiai graphai paradedokan ton proeiremenon hekaston aph' hekastou, e ei tis allo didaskei e euangelizetai par ho parelabomen, anathema esto. Son of God was begotten, let him be accursed. And if any one says that the Son is a creature as one of the creatures, or generated as one of the things generated, or made as one of the things made, and not as the divine Scriptures have handed down each of the forenamed statements; or if a man teaches or preaches any thing else contrary to what we have received, let him be accursed.
Hemeis gar pasi tois ek ton theion graphon paradedomenois hupo te ton propheton kai apstolon alethinos kai emphobos kai pisteuomen kai akolouthoumen.
For we truly and clearly both believe and follow all things from the holy Scriptures that have been transmitted to us by the Prophets and Apostles.
[24] I connect monogene with theon, which accords with the reading of some of the oldest MSS. (the Sinaitic and the Vatican), in John i. 18 ( monogenes theos instead of huios ). But according to the usual punctuation adopted by Hahn we must translate, 'his only-begotten Son, God.'
[25] John i. 1.
[26] Col. i. 17.
[27] Heb. iii. 1.
[28] John vi. 38.
[29] Matt. xxviii. 19.
The Private Creed of Arius. A.D. 328.
The preceding Creed of Lucian seems to have already in view the rising heresy of Arius, Presbyter of Alexandria (d. 336), which kindled one of the greatest theological controversies, and became the occasion of the Nicene Council and Creed. We insert it, therefore, in this place, between Lucian and Eusebius, to show how far Arius agreed with the Catholic faith of that age. His peculiar tenets, however, which were condemned at Nicæa in 325, are skillfully avoided in this private confession. It is heretical not by what it says, but by what it omits. It was to pave the way for his restoration. It was laid before the Emperor Constantine, at his request, and is reported by Socrates, Hist. Eccl. Lib. I. cap. 26, and Sozomen, Hist. Eccl. Lib. II. cap. 27; see also Mansi, Conc. Tom. II. p. 1157, and Hahn, pp. 192 sq.
Pisteuomen eis hena Theon, We believe in one God, patera pantokratora; the Father Almighty;
Kai eis kurion Iesoun Christon, ton huion autou, And in the Lord Jesus Christ, his Son,
ton ex autou pro panton ton aionon gegennemenon, who was begotten of him before all ages, theon logon, the Divine Logos,
di hou ta panta egeneto, ta te en tois ouranois kai ta epi tes ges,
through whom all things were made, both those in the heavens and those on the earth;
ton katelthonta kai sarkothenta,
who came down and was made flesh;
kai pathonta,
and suffered;
kai anastanta,
and rose again;
kai anelthonta eis tous ouranous,
and ascended to the heavens;
kai palin erchomenon krinai zontas kai nekrous.
and shall come again to judge the quick and the dead.
Kai eis to hagion pneuma.
And in the Holy Ghost;
kai eis sarkos anastasin,
and in the resurrection of the flesh;
kai eis zoen tou mellontos aionos,
and in the life of the world to come;
kai eis basileian ouranon,
and in a kingdom of heaven;
kai eis mian katholiken ekklesian tou theou, ten apo peraton heos peraton. [30]
and in one Catholic Church of God which extends to the ends of the earth.