{"slug":"khazarzar-athanasius-the-great-of-alexandria-symbolum","id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-symbolum","title":"Symbolum","title_source":"Symbolum","author":"Athanasius the Great of Alexandria","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:03:14Z","cost_usd":0.006142},"source":{"registry_id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-symbolum","work_id":"khazarzar-athanasius-the-great-of-alexandria-symbolum","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Symbolum.pdf"},"stats":{"passages":11,"english_words":2840,"coptic_letters":0,"source_letters":11840,"commentary_units":66,"commentary_kinds":8,"derived_notes":1,"ambiguities":15,"work_notes":5,"external_links":1,"timeline":5},"summary":{"work":"khazarzar-athanasius-the-great-of-alexandria-symbolum","abstract":"The Symbolum, traditionally attributed to Athanasius of Alexandria (c. 296–373), is a creedal statement of Trinitarian and Christological orthodoxy. Its earliest attestation dates to the 5th century, and it likely originated in Gaul or Spain, not Egypt. The Greek text survives in multiple manuscript families with significant variants, indicating fluid transmission. Despite its attribution, the work is a later Latin composition first linked to Athanasius in the 6th century. It was widely used in Western liturgy and catechesis but never held the same authority in Eastern Orthodox tradition. This edition does not collate the Latin versions or Greek retro-translations, which are essential for understanding its textual development.","historical_context":"The Symbolum is a creed (symbolon) summarizing orthodox faith, likely composed in Latin in Gaul or Spain during the 5th or 6th century. It was later translated into Greek and attributed to Athanasius of Alexandria, a prominent 4th-century bishop and defender of Nicene orthodoxy. The text reflects post-Nicene theological terminology, distinguishing hypostasis (person) from ousia (substance), and uses an anaphoric rhetorical structure to affirm the Trinity. Its earliest Greek manuscripts show significant variants, especially in the anathemas and final clauses, suggesting a fluid transmission history. The creed was adopted in Western liturgical traditions, including the Roman Catholic and Anglican Divine Office, but was never authoritative in Eastern Orthodox councils. The attribution to Athanasius is a misnomer, as the work is not by him and likely originated in a Latin-speaking milieu.","significance":"The Symbolum is a key witness to the development of creedal formulas in the post-Nicene period, illustrating how Western and Eastern theological traditions diverged. Its widespread use in medieval Western liturgy and catechesis shaped Trinitarian doctrine for centuries. The work also highlights the phenomenon of pseudepigraphical attribution in early Christian literature, as it was falsely ascribed to Athanasius to lend authority.","timeline":[{"date":"4th c.","event":"Athanasius of Alexandria lives (c. 296–373), but the Symbolum is not composed by him."},{"date":"5th c.","event":"Earliest attestation of the Symbolum; likely composed in Gaul or Spain."},{"date":"6th c.","event":"First attribution of the Symbolum to Athanasius."},{"date":"Medieval period","event":"Widespread use in Western liturgy and catechesis, including the Divine Office."},{"date":"Modern period","event":"Critical scholarship identifies the Symbolum as a later Latin composition, not by Athanasius."}],"relations":[{"work":"Nicene Creed","relation":"The Symbolum expands on Nicene Trinitarian theology, using post-Nicene terminology like hypostasis.","key":"","label":null,"url":null},{"work":"Athanasius's genuine works","relation":"The Symbolum is pseudepigraphically attributed to Athanasius, unlike his authentic writings.","key":"","label":null,"url":null},{"work":"Quicumque vult (Latin Athanasian Creed)","relation":"The Symbolum is the Greek version of this Latin creed, with a fluid textual history.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Athanasian Creed","label":"Wikipedia: Athanasian Creed","url":"https://en.wikipedia.org/wiki/Athanasian_Creed","reason":"Provides an overview of the creed's history, authorship, and liturgical use."}],"cautions":["The Symbolum's attribution to Athanasius is a misnomer; it is a later Latin composition, not by him.","The exact date and place of composition are unknown; it likely originated in Gaul or Spain in the 5th or 6th century.","The Greek text survives in multiple manuscript families with significant variants, indicating a fluid transmission history.","This edition does not collate the Latin versions or Greek retro-translations, which are essential for understanding the Symbolum's textual development."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000409,"generated":"2026-11-15T07:03:14Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Symbolum.pdf"}],"checks":{"work":"khazarzar-athanasius-the-great-of-alexandria-symbolum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":11,"translated":11,"commentary_passages":11,"commentary_units":66,"english_words":2840,"source_letters":11840,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The Symbolum is traditionally attributed to Athanasius of Alexandria (c. 296–373), but its earliest attestation is in the 5th century, and it likely originated in Gaul or Spain, not Egypt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Greek text survives in multiple manuscript families, with significant variants in the anathemas and the final clauses, indicating a fluid transmission history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Symbolum was widely used in medieval Western liturgy and catechesis, often recited in the Divine Office, but it never held the same authority in Eastern Orthodox tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The work's title 'Symbolum Athanasii' is a misnomer; it is not a creed by Athanasius but a later Latin composition, first attributed to him in the 6th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition does not collate the Latin versions or the Greek retro-translations, which are essential for understanding the Symbolum's textual development.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 11 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":11},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΣΥΜΒΟΛΟΝ ΤΟΥ ΑΓΙΟΥ ΑΘΑΝΑΣΙΟΥ.\n\nΕἴ τις θέλει σωθῆναι, πρὸ πάντων χρὴ αὐτῷ τὴν καθολικὴν κρατῆσαι πίστιν· ἣν εἰ μή τις ὑγιῆ καὶ ἄμωμον τηρήσειε, πάσης ἀμφιβολίας ἐκτὸς εἰς τὸν αἰῶνα ἀπολεῖται. Πίστις δὲ καθολικὴ αὕτη ἐστὶν, ἵνα ἕνα Θεὸν ἐν Τριάδι, καὶ Τριάδα ἐν μονάδι σέβωμεν, μήτε συγχέοντες τὰ πρόσωπα, μήτε τὴν οὐσίαν διαιροῦντες. Ἄλλη γάρ ἐστιν ἡ τοῦ Πατρὸς ὑπόστασις, ἄλλη τοῦ Υἱοῦ, καὶ ἄλλη τοῦ ἁγίου Πνεύματος· ἀλλὰ Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος, μία ἐστὶ θεότης, ἴση δόξα, συνδιαιωνίζουσα ἡ μεγαλειότης. Οἷος ὁ Πατὴρ, τοιοῦτος καὶ ὁ Υἱὸς, τοιοῦτον καὶ τὸ Πνεῦμα τὸ ἅγιον. Ἄκτιστος ὁ Πατὴρ, ἄκτιστος ὁ Υἱὸς, ἄκτιστον καὶ τὸ ἅγιον Πνεῦμα. Ἄμετρος ὁ Πατὴρ, ἄμετρος ὁ Υἱὸς, ἄμετρον καὶ τὸ Πνεῦμα τὸ ἅγιον. Αἰώνιος ὁ Πατὴρ, αἰώνιος ὁ Υἱὸς, αἰώνιον καὶ τὸ Πνεῦμα τὸ ἅγιον. Καὶ ὅμως οὐ τρεῖς αἰώνιοι, ἀλλ' εἷς αἰώνιος· ὥσπερ οὐ τρεῖς ἄκτιστοι, οὐδὲ τρεῖς ἄμετροι, ἀλλ' εἷς ἄκτιστος, καὶ εἷς ἄμετρος. Ὁμοίως παντοκράτωρ ὁ Πατὴρ, παντοκράτωρ ὁ Υἱὸς, παν τοκράτωρ τὸ Πνεῦμα τὸ ἅγιον· καὶ ὅμως οὐ τρεῖς παντοκράτορες, ἀλλ' εἷς παντοκράτωρ. Οὕτω Θεὸς ὁ Πατὴρ, Θεὸς ὁ Υἱὸς, Θεὸς τὸ Πνεῦμα τὸ ἅγιον· ἀλλ' ὅμως οὐ τρεῖς θεοὶ, ἀλλ' εἷς Θεός. Ὡσαύτως Κύριος ὁ Πατὴρ, Κύριος ὁ Υἱὸς, Κύριος τὸ Πνεῦμα τὸ ἅγιον· καὶ ὅμως οὐ τρεῖς κύριοι, ἀλλ' εἷς ἐστι Κύριος. Ὅτι, ὥσπερ μοναδικῶς ἑκάστην ὑπόστασιν Θεὸν καὶ Κύριον ὁμολογεῖν Χριστιανικῇ ἀληθείᾳ ἀναγκαζόμεθα, οὕτω τρεῖς θεοὺς ἢ τρεῖς κυρίους λέγειν καθολικῇ εὐσεβείᾳ κωλυόμεθα.","english":"The Creed of Saint Athanasius.\n\nWhoever wishes to be saved must, before all else, hold the catholic faith; which if anyone does not keep whole and inviolate, he will without any doubt perish eternally. Now this is the catholic faith: that we worship one God in Trinity, and Trinity in unity, neither confusing the persons nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Spirit; but the Father, Son, and Holy Spirit have one divinity, equal glory, coeternal majesty. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father is uncreated, the Son is uncreated, and the Holy Spirit is uncreated. The Father is immeasurable, the Son is immeasurable, and the Holy Spirit is immeasurable. The Father is eternal, the Son is eternal, and the Holy Spirit is eternal. And yet there are not three eternals, but one eternal; just as there are not three uncreated, nor three immeasurables, but one uncreated and one immeasurable. Likewise, the Father is almighty, the Son is almighty, and the Holy Spirit is almighty; and yet there are not three almighties, but one almighty. Thus the Father is God, the Son is God, and the Holy Spirit is God; and yet there are not three gods, but one God. Similarly, the Father is Lord, the Son is Lord, and the Holy Spirit is Lord; and yet there are not three lords, but one Lord. For, just as we are compelled by Christian truth to confess each person individually as God and Lord, so we are forbidden by catholic piety to speak of three gods or three lords.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ΣΥΜΒΟΛΟΝ","severity":"info","text":"The Greek term symbolon here means a creed or summary of faith, not a mere sign. It designates a formal statement of orthodox belief, as used in early Christian councils.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"This text is traditionally attributed to Athanasius of Alexandria but is likely a later Latin composition (5th–6th century) translated into Greek. It is not by Athanasius and was not used in Eastern councils.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a repetitive, anaphoric pattern: each divine attribute (uncreated, immeasurable, eternal, almighty) is predicated of each person, then negated as three, affirming one. This rhetorical structure reinforces anti-Arian unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑπόστασις","severity":"info","text":"Hypostasis (ὑπόστασις) is used here for the individual person of the Trinity, distinct from ousia (substance). This reflects post-Nicene terminology, distinguishing person from essence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text uses 'πρόσωπα' (persons) and 'οὐσίαν' (substance), but the English draft translates 'πρόσωπα' as 'persons' and 'οὐσίαν' as 'substance', which is standard. However, the phrase 'ἄλλη γάρ ἐστιν ἡ τοῦ Πατρὸς ὑπόστασις' is rendered 'there is one person of the Father', conflating hypostasis and prosopon; this is a minor imprecision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Athanasian Creed is widely used in Western liturgy (e.g., Anglican, Roman Catholic) but is not part of Eastern Orthodox tradition. Its Greek version is a translation, not an original composition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a translation from Latin; the original language of composition is uncertain, but the Greek version here is a later rendering."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ὁ Πατὴρ ὑπ' οὐδενός ἐστι πεποιημένος, οὔτε δεδημιουργημένος, οὔτε γεγεννημένος. Ὁ Υἱὸς ἀπὸ μόνου τοῦ Πατρός ἐστιν οὐ πεποιημένος, οὐδὲ δεδημιουργημένος, ἀλλὰ γεγεννημένος. Τὸ Πνεῦμα τὸ ἅγιον ἀπὸ τοῦ Πατρὸς οὐ πεποιημένον, οὔτε δεδημιουργημένον, οὔτε γεγεννημένον, ἀλλ' ἐκπορευτόν. Εἷς οὖν ἐστι Πατὴρ, οὐ τρεῖς πατέρες· εἷς Υἱὸς, οὐ τρεῖς υἱοί· ἓν Πνεῦμα ἅγιον, οὐ τρία πνεύματα ἅγια. Καὶ ἐν ταύτῃ τῇ Τριάδι οὐδὲν πρῶτον ἢ ὕστερον, οὐδὲν μεῖζον ἢ ἔλαττον, ἀλλ' ὅλαι αἱ τρεῖς ὑποστάσεις συν διαιωνίζουσαι ἑαυταῖς εἰσι καὶ ἴσαι. Οὕτως, ἵνα διὰ πάντων, ὥσπερ ἤδη προείρηται, καὶ Τριὰς ἐν μονάδι, καὶ μονὰς ἐν Τριάδι λατρεύηται. Ὁ θέλων οὖν σωθῆναι οὕτω περὶ τῆς ἁγίας Τριάδος νοείτω. Ἀλλ' ἀναγκαῖον δέ ἐστι πρὸς αἰωνίαν σωτηρίαν, ἵνα καὶ τὴν ἐνανθρώπησιν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ βεβαίως πιστεύῃ. Ἔστιν οὖν πίστις ὀρθὴ, ἵνα πιστεύωμεν καὶ ὁμολογῶμεν, ὅτι ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὁ τοῦ Θεοῦ Υἱὸς, Θεὸς καὶ ἄνθρωπός ἐστι. Θεός ἐστιν ἐκ τῆς οὐσίας τοῦ Πατρὸς, πρὸ αἰώνων γεννηθείς· καὶ ἄνθρωπός ἐστιν ἐκ τῆς οὐ σίας τῆς μητρὸς, ἐν χρόνῳ γεννηθείς. Τέλειος Θεὸς, καὶ τέλειος ἄνθρωπος, ἐκ ψυχῆς λογικῆς καὶ ἀνθρω πίνης σαρκὸς ὑποστάς· ἴσος τῷ Πατρὶ κατὰ τὴν θεότητα, ἥττων τοῦ Πατρὸς κατὰ τὴν ἀνθρωπότητα. Ὃς, εἰ καὶ Θεὸς ὑπάρχει καὶ ἄνθρωπος, ὅμως οὐ δύο, ἀλλ' εἷς ἐστι Χριστός· εἷς δὲ οὐ τροπῇ θεότητος εἰς σάρκα, ἀλλὰ προσλήψει ἀνθρωπότητος εἰς θεότητα. Εἷς καθόλου οὐ συγχύσει φύσεων, ἀλλ' ἑνώσει ὑπο στάσεων·","english":"The Father is made by no one, neither created nor begotten. The Son is from the Father alone, not made nor created, but begotten. The Holy Spirit is from the Father, not made nor created nor begotten, but proceeding. There is therefore one Father, not three fathers; one Son, not three sons; one Holy Spirit, not three holy spirits. And in this Trinity nothing is first or later, nothing greater or lesser, but all three hypostases are coeternal with one another and equal. Thus, so that through all things, as has already been said, both Trinity in unity and unity in Trinity may be worshipped. Whoever wishes to be saved, therefore, should think thus concerning the Holy Trinity. But it is also necessary for eternal salvation that one firmly believe in the incarnation of our Lord Jesus Christ. There is therefore right faith, that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man. He is God from the essence of the Father, begotten before the ages; and he is man from the essence of his mother, born in time. Perfect God and perfect man, subsisting from a rational soul and human flesh; equal to the Father according to divinity, less than the Father according to humanity. Who, although he is both God and man, is nevertheless not two, but one Christ; one, however, not by the conversion of divinity into flesh, but by the assumption of humanity into divinity. One altogether not by confusion of natures, but by union of hypostases.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐκπορευτόν","severity":"info","text":"The term ἐκπορευτόν (proceeding) is a technical theological term distinguishing the Holy Spirit's origin from the Son's generation; it became a point of contention in the Filioque debate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑποστάσεις","severity":"info","text":"ὑποστάσεις (hypostases) here refers to the three distinct persons of the Trinity, a key term in Nicene theology distinguishing person from substance (οὐσία).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from Trinitarian definitions to Christological confession, mirroring the structure of later creeds and catechetical expositions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The phrase 'πρὸ αἰώνων γεννηθείς' (begotten before the ages) echoes Origenist and Nicene language asserting the Son's eternal generation, countering Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The Christological formula 'εἷς οὐ τροπῇ θεότητος εἰς σάρκα, ἀλλὰ προσλήψει ἀνθρωπότητος εἰς θεότητα' parallels Cyril of Alexandria's language against Nestorianism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'ἑνώσει ὑποστάσεων' (union of hypostases) is ambiguous: it could imply a single hypostasis (Cyrillian) or a union of two hypostases (Antiochene); the text leans toward Cyrillian Christology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἑνώσει ὑποστάσεων' is ambiguous: it may mean 'union of hypostases' (two natures in one person) or 'union of persons' (a less common reading). The context supports the former, consistent with Cyrillian Christology."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ὥσπερ γὰρ ψυχὴ λογικὴ καὶ σὰρξ εἷς ἐστιν ἄνθρωπος, οὕτω Θεὸς καὶ ἄνθρωπος εἷς ἐστι Χριστός· ὁ παθὼν διὰ τὴν ἡμετέραν σωτηρίαν, καὶ κατελθὼν εἰς τὸν ᾅδην, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστὰς ἐκ τῶν νεκρῶν, καὶ ἀνελθὼν εἰς τοὺς οὐρανοὺς, καὶ καθήμενος ἐκ δεξιῶν τοῦ Θεοῦ καὶ Πατρὸς τοῦ παν τοκράτορος, ὅθεν ἐλεύσεται κρῖναι ζῶντας καὶ νεκρούς. Οὗ τῇ ἐλεύσει πάντες ἄνθρωποι ἀναστήσονται σὺν τοῖς ἑαυτῶν σώμασιν\n\nἀποδώσοντες περὶ τῶν ἰδίων ἔργων λόγον· καὶ οἱ καλὰ πράξαντες εἰσελεύ σονται εἰς ζωὴν αἰώνιον, οἱ δὲ κακὰ εἰς πῦρ αἰώνιον. Αὕτη ἐστὶν ἡ καθολικὴ πίστις, ἣν εἰ μή τις πιστῶς τε καὶ βεβαίως πιστεύσῃ, σωθῆναι οὐ δυνήσεται. Τοῦ ἐν ἁγίοις Πατρὸς ἡμῶν Ἀθανασίου τοῦ μεγάλου ὁμολογία τῆς καθολικῆς πίστεως, ἢν ἔδωκε πρὸς Ἰούλιον πάπαν Ῥώμης. Τῷ θέλοντι σωθῆναι πρὸ πάντων ἀνάγκη τὴν καθολικὴν πίστιν κατέχειν· ἣν εἰ μή τις ἀκεραίαν καὶ ἀπαράθραυστον συντηρήσειεν, ἀναμφιβόλως εἰς τὸν αἰῶνα ἀπολεῖται. Αὕτη δέ ἐστιν ἡ καθολικὴ πίστις, ἕνα Θεὸν ἐν Τριάδι, καὶ Τριάδα ἐν μονάδι σέβειν ἡμᾶς, μήτε τὰ πρόσωπα συγχέοντας, μήτε τὴν οὐσίαν διαιροῦντας. Ἄλλο γάρ ἐστι τὸ τοῦ Πατρὸς πρόσωπον, ἄλλο τὸ τοῦ Υἱοῦ, ἄλλο τὸ τοῦ ἁγίου Πνεύματος. Ἀλλὰ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος μία ἐστὶ θεότης, ἴση δόξα, συναΐδιος μεγαλειότης. Οἷος ὁ Πατὴρ, τοιοῦτος ὁ Υἱὸς, τοιοῦτον τὸ Πνεῦμα τὸ ἅγιον. Ἄκτιστος ὁ Πατὴρ, ἄκτιστος ὁ Υἱὸς, ἄκτιστον τὸ Πνεῦμα τὸ ἅγιον. Ἄπειρος ὁ Πατὴρ, ἄπειρος ὁ Υἱὸς, ἄπειρον τὸ Πνεῦμα τὸ ἅγιον. Ἀΐδιος ὁ Πατὴρ, ἀΐδιος ὁ Υἱὸς, ἀΐδιον τὸ Πνεῦμα τὸ ἅγιον.","english":"For just as a rational soul and flesh are one man, so God and man are one Christ: who suffered for our salvation, and descended into Hades, and on the third day rose from the dead, and ascended into the heavens, and sits at the right hand of God the Father Almighty, whence he will come to judge the living and the dead. At whose coming all men will rise with their own bodies, giving an account of their own deeds; and those who have done good will enter into eternal life, but those who have done evil into eternal fire. This is the catholic faith, which unless one believes faithfully and steadfastly, he cannot be saved. The confession of the catholic faith of our holy Father Athanasius the Great, which he gave to Julius, Pope of Rome. Whosoever wishes to be saved must before all else hold the catholic faith; which unless one preserves whole and inviolate, he will undoubtedly perish forever. And this is the catholic faith, that we worship one God in Trinity, and Trinity in Unity, neither confusing the persons nor dividing the substance. For there is one person of the Father, another of the Son, another of the Holy Spirit. But the Father, Son, and Holy Spirit have one divinity, equal glory, coeternal majesty. As the Father is, so is the Son, so is the Holy Spirit. Uncreated is the Father, uncreated is the Son, uncreated is the Holy Spirit. Infinite is the Father, infinite is the Son, infinite is the Holy Spirit. Eternal is the Father, eternal is the Son, eternal is the Holy Spirit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὥσπερ γὰρ ψυχὴ λογικὴ καὶ σὰρξ εἷς ἐστιν ἄνθρωπος, οὕτω Θεὸς καὶ ἄνθρωπος εἷς ἐστι Χριστός","severity":"info","text":"The analogy of soul and flesh forming one human illustrates the hypostatic union of divine and human natures in Christ, a key Antiochene Christological model.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατελθὼν εἰς τὸν ᾅδην","severity":"info","text":"The descent into Hades echoes the Harrowing of Hell tradition, based on 1 Peter 3:19 and the Apostles' Creed, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῇ τρίτῃ ἡμέρᾳ ἀναστὰς ἐκ τῶν νεκρῶν","severity":"info","text":"The three-day resurrection is a direct reference to the Gospel accounts (Matthew 28:1-10, Mark 16:9, Luke 24:1-12, John 20:1-18).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καθήμενος ἐκ δεξιῶν τοῦ Θεοῦ καὶ Πατρὸς τοῦ παντοκράτορος","severity":"info","text":"Christ sitting at the right hand of God the Father Almighty reflects Psalm 110:1 (LXX 109:1) and New Testament usage (Acts 7:55-56, Romans 8:34).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κρῖναι ζῶντας καὶ νεκρούς","severity":"info","text":"The final judgment of living and dead is a standard eschatological formula from the Apostles' Creed and 2 Timothy 4:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦ ἐν ἁγίοις Πατρὸς ἡμῶν Ἀθανασίου τοῦ μεγάλου ὁμολογία τῆς καθολικῆς πίστεως, ἣν ἔδωκε πρὸς Ἰούλιον πάπαν Ῥώμης","severity":"info","text":"The attribution to Athanasius and Pope Julius I (337-352) is historically spurious; the text is a later Latin composition (5th-6th century) falsely ascribed to Athanasius.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text conflates two distinct creeds: the first part (up to 'πῦρ αἰώνιον') is the so-called Athanasian Creed (Quicumque vult), while the second part (from 'Τοῦ ἐν ἁγίοις...') is a later addition. The Coptic version likely follows a similar composite structure, but the exact Coptic wording is not provided here."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Οὐ μὴν τρεῖς ἀΐδιοι, ἀλλ' εἷς ἀΐδιος. Οὕτως οὐδὲ τρεῖς ἄκτιστοι, οὔτε τρεῖς ἄπειροι, ἀλλ' εἷς ἄκτιστος, εἷς ἄπειρος. Ὁμοίως παντοδύναμος ὁ Πατὴρ, παντοδύναμος ὁ Υἱὸς, παντοδύναμον τὸ Πνεῦμα τὸ ἅγιον· οὐ μὴν τρεῖς παντοδύναμοι, ἀλλ' εἷς παντοδύναμος. Οὕτω καὶ Θεὸς ὁ Πατὴρ, Θεὸς ὁ Υἱὸς, Θεὸς τὸ Πνεῦμα τὸ ἅγιον· οὐ μὴν τρεῖς θεοὶ, ἀλλ' εἷς Θεός. Οὕτω Κύριος ὁ Πατὴρ, Κύριος ὁ Υἱὸς, Κύριος τὸ Πνεῦμα τὸ ἅγιον· οὐ μὴν τρεῖς κύριοι, ἀλλ' εἷς Κύριος· ἐπεὶ καθὼς ἕκαστον τῶν προσώπων Θεὸν ἢ Κύριον ὁμολογεῖν ὑπὸ τῆς Χριστιανικῆς ἀληθείας ἀναγκαζόμεθα, οὕτω καὶ τρεῖς θεοὺς ἢ κυρίους λέγειν ἡ καθολικὴ θρησκεία κωλύει. Ὁ Πατὴρ τοίνυν ὑπ' οὐδενὸς οὔτε πεποίηται, οὔτε ἔκτισται, οὔτε γεγέννηται. Μόνος Υἱὸς παρὰ τοῦ Πατρὸς μόνου ἐστὶν οὐ ποιηθεὶς, οὐ κτισθεὶς, ἀλλὰ γεννηθείς. Τὸ Πνεῦμα τὸ ἅγιον παρὰ Πατρὸς καὶ Υἱοῦ οὐ ποιηθὲν, οὐ κτισθὲν, οὐ γεννηθὲν, ἀλλ' ἐκπορευό μενον. Εἷς τοίνυν Πατὴρ, οὐ τρεῖς πατέρες· εἷς ὁ Υἱὸς, οὐ τρεῖς υἱοί· ἓν Πνεῦμα ἅγιον, οὐ τρία πνεύ ματα ἅγια. Ἀλλ' ἐν ταύτῃ τῇ Τριάδι οὐδὲν πρότερον ἢ ὕστερον, οὐδὲν μεῖζον ἢ ἔλαττον· ἀλλὰ τρία πρόσ ωπα συναΐδια ἑαυτοῖς ἐστι, καὶ διὰ πάντων ἴσα. Οὕτως ὡς κατὰ πάντα, καθὼς ἤδη εἴπομεν, καὶ τὴν Τριάδα ἐν τῇ μονάδι, καὶ τὴν μονάδα ἐν τῇ Τριάδι σέβειν ἡμᾶς. Ὁ βουλόμενος τοίνυν σωθῆναι, οὕτω περὶ τῆς Τριάδος φρονείτω. Ἀναγκαῖον δὲ πρὸς τὴν αἰώνιον σωτηρίαν, καὶ τὴν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ σάρκωσιν πιστῶς κατέχειν.","english":"Not three eternal beings, but one eternal being. Thus not three uncreated, nor three infinite, but one uncreated, one infinite. Likewise the Father is omnipotent, the Son is omnipotent, the Holy Spirit is omnipotent; not three omnipotent beings, but one omnipotent being. Thus also the Father is God, the Son is God, the Holy Spirit is God; not three gods, but one God. Thus the Father is Lord, the Son is Lord, the Holy Spirit is Lord; not three lords, but one Lord; for just as we are compelled by Christian truth to confess each of the persons as God or Lord, so the catholic religion forbids saying three gods or lords. The Father therefore is made by no one, nor created, nor begotten. The Son alone is from the Father alone, not made, not created, but begotten. The Holy Spirit is from the Father and the Son, not made, not created, not begotten, but proceeding. Therefore one Father, not three fathers; one Son, not three sons; one Holy Spirit, not three holy spirits. But in this Trinity there is nothing prior or posterior, nothing greater or lesser; but the three persons are coeternal with each other, and equal in all respects. Thus in all things, as we have already said, we are to worship the Trinity in the unity and the unity in the Trinity. Whoever wishes to be saved, let him think thus concerning the Trinity. It is also necessary for eternal salvation faithfully to hold the incarnation of our Lord Jesus Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀΐδιος","severity":"info","text":"The term ἀΐδιος (eternal) is a key predicate in Trinitarian theology, distinguishing the divine persons from created beings. The passage insists on one eternal being, not three, to avoid tritheism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐκπορευόμενον","severity":"info","text":"The participle ἐκπορευόμενον (proceeding) describes the Holy Spirit's origin from Father and Son, a technical term in Trinitarian doctrine. It contrasts with γεννηθείς (begotten) for the Son, emphasizing the Spirit's distinct mode of origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a repetitive pattern: each divine attribute (eternal, uncreated, infinite, omnipotent, God, Lord) is affirmed of each person, then negated of three, concluding with one. This rhetorical structure reinforces Nicene orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The phrase 'catholic religion' (καθολικὴ θρησκεία) refers to the universal Christian faith, not specifically Roman Catholicism. In the 4th–5th century Greek context, it denotes orthodox teaching against Arian and other heterodox views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The insistence on one God and one Lord echoes the Shema (Deuteronomy 6:4) and early Christian confessions. The phrase 'coeternal' (συναΐδια) reflects Nicene language (ὁμοούσιος) without using the term itself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage is part of the so-called Athanasian Creed, though its attribution to Athanasius is disputed. It was widely used in Western liturgy but less so in the East; its Greek form here shows adaptation to Eastern Trinitarian terminology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text uses πρόσωπα (persons) but does not specify whether the three are distinct hypostases or merely aspects; the reading taken is that they are distinct persons coeternal and equal.","The phrase 'from the Father and the Son' (παρὰ Πατρὸς καὶ Υἱοῦ) for the Spirit's procession is ambiguous regarding the Filioque controversy; the text does not clarify whether the Son is a secondary cause or co-cause."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ἔστι τοίνυν βεβαία πίστις, ἵνα πιστεύωμεν καὶ ὁμολογῶμεν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν τὸν Υἱὸν τοῦ Θεοῦ, Θεὸν καὶ ἄνθρωπον εἶναι· Θεὸν ἐκ τῆς οὐσίας τοῦ Θεοῦ, πρὸ τῶν αἰώνων γεννηθέντα· τέλειον Θεὸν καὶ τέλειον ἄνθρωπον, ἐκ ψυχῆς λογικῆς καὶ ἀνθρωπίνης σαρκὸς ὑφεστῶτα· ἴσον τῷ Πατρὶ κατὰ τὴν θεότητα, ἐλάττονα τοῦ Πατρὸς κατὰ τὴν ἀνθρωπότητα. Ὃς, εἰ καὶ Θεός ἐστι καὶ ἄνθρωπος, οὐ μὴ δύο, ἀλλ' εἷς ἐστι Χρι στός· εἷς δὲ, οὐ τῆς θεότητος μεταβληθείσης εἰς σάρκα, ἀλλὰ τῆς ἀνθρωπότητος ὑπὸ τοῦ Θεοῦ προσ ληφθείσης· εἷς παντελῶς, οὐ φυρμῷ τῆς οὐσίας, ἀλλὰ τῇ τοῦ προσώπου ἑνότητι. Ὥσπερ γὰρ ἡ λογικὴ ψυχὴ καὶ ἡ σὰρξ εἷς ἐστιν ἄνθρωπος, οὕτω καὶ ὁ Θεὸς καὶ ἄνθρωπος εἷς ἐστι Χριστός· παθὼν ὑπὲρ τῆς σωτηρίας ἡμῶν, κατελθὼν εἰς τὸν ᾅδην, τῇ τρίτῃ ἡμέρᾳ ἐκ τῶν νεκρῶν ἀναστὰς, καὶ ἀνελθὼν εἰς τοὺς οὐρανοὺς, καὶ καθήμενος ἐκ δεξιῶν τοῦ παντοδυνάμου Θεοῦ καὶ Πατρὸς, ἐκεῖθεν ἥξων κρῖναι ζῶντας καὶ νεκρούς· οὗ πρὸς τὴν παρουσίαν πάντες οἱ ἄνθρωποι ἀναστήσονται μετὰ τῶν ἰδίων σωμάτων ἀποδώσοντες λόγον περὶ τῶν ἔργων αὐτῶν. Οἱ μὲν οὖν ἀγαθὰ","english":"Thus there is a firm faith, that we believe and confess our Lord Jesus Christ the Son of God to be God and man: God from the substance of God, begotten before the ages; perfect God and perfect man, subsisting from a rational soul and human flesh; equal to the Father according to divinity, inferior to the Father according to humanity. Who, although he is God and man, is not two, but one Christ; one, not by the transformation of the divinity into flesh, but by the assumption of humanity by God; one entirely, not by a mixture of substance, but by the unity of person. For just as the rational soul and the flesh are one man, so also God and man are one Christ; having suffered for our salvation, having descended into Hades, on the third day having risen from the dead, and having ascended into the heavens, and sitting at the right hand of the omnipotent God and Father, from there about to come to judge the living and the dead; at whose coming all men will rise with their own bodies, rendering an account of their deeds. Those therefore who have done good","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"οὐσίας","severity":"info","text":"The term 'οὐσίας' (substance) is central to the Nicene definition of consubstantiality, distinguishing the Son's divine origin from his human nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατελθὼν εἰς τὸν ᾅδην","severity":"info","text":"The descent into Hades echoes the Apostles' Creed and early Christian tradition, though not a direct scriptural citation; cf. 1 Peter 3:19 (Latin tradition) and Matthew 27:52-53.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὥσπερ γὰρ ἡ λογικὴ ψυχὴ καὶ ἡ σὰρξ εἷς ἐστιν ἄνθρωπος","severity":"info","text":"The analogy of soul and body to illustrate the unity of Christ's two natures is a standard Christological trope, paralleling the 'communicatio idiomatum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Symbolum","severity":"info","text":"This passage is part of the so-called 'Athanasian Creed', a Latin creed of the 5th-6th century, not by Athanasius, but here transmitted in Greek translation, reflecting post-Chalcedonian Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τῇ τρίτῃ ἡμέρᾳ ἐκ τῶν νεκρῶν ἀναστὰς","severity":"info","text":"The three-day resurrection formula is standard in creeds (e.g., Niceno-Constantinopolitan) and was affirmed at the Council of Chalcedon (451) as normative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρὸ τῶν αἰώνων γεννηθέντα","severity":"caution","text":"The phrase 'begotten before the ages' could be misread as implying the Son is created; the text clarifies it means eternal generation from the Father's substance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text uses 'γεννηθέντα' (begotten) which in Arian contexts could imply a beginning; the author intends eternal generation, but the wording is ambiguous without the Nicene 'ἀγεννήτως'."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"πράξαντες εἰς τὴν αἰώνιον ἀπελεύσονται ζωὴν, οἱ δὲ τὰ φαῦλα εἰς τὸ πῦρ τὸ αἰώνιον. Αὕτη ἐστὶν ἡ καθολικὴ πίστις, ἣν εἰ μή τις πιστῶς καὶ βεβαίως πιστεύσειεν, οὐχ οἷός τε ἔσται σωθῆναι.\n\nἜκθεσις ὁμολογίας τῆς καθολικῆς πίστεως τοῦ μεγάλου Ἀθανασίου πατριάρχου Ἀλεξανδρείας.\n\nὍστις ἂν βούληται σωθῆναι, πρὸ πάντων χρὴ κρατεῖν τὴν καθολικὴν πίστιν· ἣν εἰ μὴ εἷς ἕκαστος σώαν καὶ ἀμώμητον τηρήσῃ, ἄνευ δισταγμοῦ εἰς τὸν αἰῶνα ἀπολεῖται. Πίστις δὲ ἡ καθολικὴ αὕτη ἐστὶν, ἵνα ἕνα Θεὸν ἐν Τριάδι, καὶ Τριάδα ἐν μονάδι σεβώμεθα, μήτε συγ χέοντες τὰς ὑποστάσεις, μήτε τὴν οὐσίαν διαχωρί ζοντες. Ἄλλη γάρ ἐστιν ἡ ὑπόστασις τοῦ Πατρὸς, ἄλλη τοῦ Υἱοῦ, ἄλλη τοῦ ἁγίου Πνεύματος. Ἀλλὰ Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος, μία ἐστὶν ἡ θεότης, μία ἐστὶν ἡ δόξα, συναΐδιος ἡ μεγαλειότης. Οἷος ὁ Πατὴρ, τοιοῦτος ὁ Υἱὸς, τοιοῦτον τὸ Πνεῦμα τὸ ἅγιον. Ἄκτιστος ὁ Πατὴρ, ἄκτιστος ὁ Υἱὸς, ἄκτιστον καὶ τὸ Πνεῦμα τὸ ἅγιον. Ἀκατάληπτος ὁ Πατὴρ, ἀκατάληπτος ὁ Υἱὸς, ἀκατάληπτον καὶ τὸ Πνεῦμα τὸ ἅγιον. Αἰώ νιος ὁ Πατὴρ, αἰώνιος ὁ Υἱὸς, αἰώνιον καὶ τὸ Πνεῦμα τὸ ἅγιον. Πλὴν οὐ τρεῖς αἰώνιοι, ἀλλ' εἷς αἰώνιος· οὐδὲ τρεῖς ἄκτιστοι, οὐδὲ τρεῖς ἀκατάληπτοι, ἀλλ' εἷς ἄκτιστος, εἷς ἀκατάληπτος. Ὁμοίως παντοδύναμος ὁ Πατὴρ, παντοδύναμος ὁ Υἱὸς, καὶ παντοδύναμον καὶ τὸ Πνεῦμα τὸ ἅγιον· πλὴν οὐ τρεῖς παντοδύναμοι, ἀλλ' εἷς παντοδύναμος. Οὕτω Θεὸς ὁ Πατὴρ, Θεὸς ὁ Υἱὸς, Θεὸς τὸ Πνεῦμα τὸ ἅγιον· πλὴν οὐ τρεῖς θεοὶ, ἀλλ' εἷς Θεός. Ὁμοίως Κύριος ὁ Πατὴρ, Κύριος ὁ Υἱὸς, Κύριον τὸ Πνεῦμα τὸ ἅγιον·","english":"having done good deeds will go to eternal life, but those who have done evil deeds will go to the eternal fire. This is the catholic faith, which unless someone believes faithfully and steadfastly, he will not be able to be saved.\n\nExposition of the confession of the catholic faith of the great Athanasius, patriarch of Alexandria.\n\nWhosoever wishes to be saved must, before all else, hold the catholic faith; which unless each one keeps whole and inviolate, he will without doubt perish eternally. Now this is the catholic faith, that we worship one God in Trinity, and Trinity in unity, neither confusing the hypostases nor dividing the substance. For the hypostasis of the Father is one, that of the Son another, that of the Holy Spirit another. But of the Father, and of the Son, and of the Holy Spirit, the divinity is one, the glory is one, the majesty is coeternal. As the Father is, so is the Son, so is the Holy Spirit. The Father is uncreated, the Son is uncreated, and the Holy Spirit is uncreated. The Father is incomprehensible, the Son is incomprehensible, and the Holy Spirit is incomprehensible. The Father is eternal, the Son is eternal, and the Holy Spirit is eternal. Yet there are not three eternals, but one eternal; nor three uncreated, nor three incomprehensibles, but one uncreated, one incomprehensible. Similarly, the Father is omnipotent, the Son is omnipotent, and the Holy Spirit is omnipotent; yet there are not three omnipotents, but one omnipotent. Thus the Father is God, the Son is God, the Holy Spirit is God; yet there are not three gods, but one God. Similarly, the Father is Lord, the Son is Lord, the Holy Spirit is Lord;","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Αὕτη ἐστὶν ἡ καθολικὴ πίστις","severity":"info","text":"This sentence marks the transition from the preceding narrative (on judgment) to the formal creedal statement that follows, functioning as a structural hinge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπόστασις","severity":"info","text":"Here 'hypostasis' denotes the individual reality of each Trinitarian person, distinct from the common 'ousia' (substance). The text insists on three hypostases without dividing the single substance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οὐσία","severity":"info","text":"'Ousia' refers to the single divine substance shared by Father, Son, and Holy Spirit, in contrast to the three hypostases. The creed forbids dividing the ousia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἔκθεσις ὁμολογίας","severity":"info","text":"This title, 'Exposition of the Confession', is a later addition typical of manuscript transmission, not original to the creed. It attributes the text to Athanasius, though the creed's actual authorship is debated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὐ τρεῖς θεοὶ, ἀλλ' εἷς Θεός","severity":"info","text":"This formula echoes the 'Quicumque vult' (the Athanasian Creed) and earlier anti-Arian statements, emphasizing monotheism against tritheism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πράξαντες","severity":"caution","text":"The Greek participle 'πράξαντες' (having done) is ambiguous: it could refer to those who have done good deeds (as in the English draft) or be a general reference to actions. The context of judgment clarifies the intended contrast.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'πράξαντες' lacks an explicit subject; the English draft supplies 'those who have done good deeds' from context, but the participle alone could be read as a general reference to actions.","The title 'Ἔκθεσις ὁμολογίας' is a later scribal addition; its attribution to Athanasius is traditional but not historically certain."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"πλὴν οὐ τρεῖς κύριοι, ἀλλ' εἷς ἐστι Κύριος Ὅτι ὡς ἰδίᾳ μίαν ἑκάστην ὑπόστασιν, Θεὸν καὶ Κύριον ὁμολογεῖν τῇ Χριστιανικῇ ἀληθείᾳ βιαζό μεθα· οὕτω τρεῖς θεοὺς ἢ τρεῖς κυρίους λέγειν, τῇ καθολικῇ ἀληθείᾳ κωλυόμεθα. Ὁ Πατὴρ ἀπ' οὐδενός ἐστιν, οὔτε μὴν κτιστὸς, οὔτε ποιητὸς, οὐδὲ γεννητός. Ὁ Υἱὸς ἀπὸ τοῦ Πατρὸς μόνου ἐστὶν, οὐ ποιη τὸς, οὐ κτιστὸς, ἀλλὰ γεννητός. Τὸ Πνεῦμα τὸ ἅγιον ἀπὸ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ οὐ ποιητὸν, οὐ κτιστὸν, οὐδὲ γεννητὸν, ἀλλ' ἐκπορευτόν. Εἷς οὖν ὁ Πατὴρ, οὐ τρεῖς πατέρες· εἷς Υἱὸς, οὐ τρεῖς υἱοί· ἓν Πνεῦμα ἅγιον, οὐ τρία πνεύματα τὰ ἅγια. Καὶ ἐν ταύτῃ τῇ Τριάδι οὐδὲν πρότερον ἢ ὕστερον, οὐδὲν μεῖζον ἢ ἔλαττον, ἀλλὰ πᾶσαι αἱ τρεῖς ὑποστάσεις συναΐδιοί εἰσιν ἑαυταῖς καὶ ἴσαι. Ὥστε κατὰ πάντα (καθὼς εἴρηται) καὶ τὴν μονάδα ἐν Τριάδι, καὶ τὴν Τριάδα ἐν μονάδι σέβεσθαι δεῖ. Ὁ γοῦν βουλόμενος σωθῆναι, οὕτω περὶ Τριάδος φρονείτω. Πλὴν ἀναγκαῖόν ἐστι πρὸς τὴν αἰώνιον σωτηρίαν, ὅπως καὶ τὴν ἐνσάρκωσιν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ὀρθῶς πιστεύσῃ. Ἔστι γὰρ πίστις ὀρθὴ, ἵνα πιστεύωμεν καὶ ὁμολογῶμεν, ὅτι ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ, Θεὸς καὶ ἄνθρωπός ἐστι. Θεὸς ἐκ τῆς οὐσίας τοῦ Πατρὸς πρὸ αἰώνων γεννη θεὶς, καὶ ἄνθρωπος ἐκ τῆς οὐσίας τῆς Μητρὸς ἐν τῷ αἰῶνι τεχθείς. Τέλειος Θεὸς καὶ τέλειος ἄνθρωπος, ἐκ ψυχῆς λογικῆς καὶ ἀνθρωπίνης σαρκὸς ὑφιστάμενος. Ἴσος τῷ Πατρὶ κατὰ τὴν θεότητα, ἐλάττων τοῦ Πατρὸς κατὰ τὴν ἀνθρωπότητα. Ὃς, εἰ καὶ Θεὸς καὶ ἄνθρωπός ἐστιν, οὐ δύο ὅμως, ἀλλ' εἷς ἐστι Χριστός.","english":"Nevertheless, there are not three lords, but one Lord. For just as we are compelled by Christian truth to confess each single hypostasis individually as God and Lord, so we are forbidden by catholic truth to speak of three gods or three lords. The Father is from no one, neither created, nor made, nor begotten. The Son is from the Father alone, not made, not created, but begotten. The Holy Spirit is from the Father and the Son, not made, not created, nor begotten, but proceeding. Therefore, there is one Father, not three fathers; one Son, not three sons; one Holy Spirit, not three holy spirits. And in this Trinity nothing is before or after, nothing greater or lesser, but all three hypostases are coeternal with each other and equal. So that in every respect (as has been said) one must venerate both the unity in Trinity and the Trinity in unity. Therefore, whoever wishes to be saved should think thus concerning the Trinity. Moreover, it is necessary for eternal salvation that one also rightly believe in the incarnation of our Lord Jesus Christ. For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is both God and man. God from the substance of the Father, begotten before the ages, and man from the substance of the Mother, born in time. Perfect God and perfect man, consisting of a rational soul and human flesh. Equal to the Father according to divinity, less than the Father according to humanity. Who, although he is both God and man, is nevertheless not two, but one Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπόστασιν","severity":"info","text":"Hypostasis (ὑπόστασις) here denotes an individual reality or person within the Trinity, distinct from ousia (substance). The passage insists on three hypostases but one ousia, a standard pro-Nicene formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐκπορευτόν","severity":"info","text":"Ἐκπορευτόν (proceeding) is the technical term for the Holy Spirit’s origin from the Father and the Son, distinguishing it from the Son’s generation (γεννητός). This reflects the Filioque clause, a point of later East-West controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸ αἰώνων γεννηθείς","severity":"info","text":"The phrase 'begotten before the ages' echoes John 1:1-2 and Nicene Creed language, asserting the Son’s pre-existence and eternal generation from the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from Trinitarian unity (no three lords) to the distinct properties of each hypostasis, then to the incarnation, forming a two-part catechetical summary: faith in Trinity and faith in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The denial that the Father is 'from no one' counters Arian subordinationism, which posited the Son as a created intermediary. The text affirms the Son’s eternal generation and the Spirit’s procession, standard post-Nicene orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage is part of the so-called Athanasian Creed, though not by Athanasius; it was widely used in Western liturgy from the 6th century and influenced later Trinitarian formulations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text uses 'ἐκπορευτόν' for the Spirit’s origin, which in later theology (e.g., the Filioque) became a point of contention; the text here includes both Father and Son, but the precise relation (single or double procession) is not elaborated."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Εἷς δὲ οὐ τροπῇ τῆς θεότητος εἰς σάρκα, ἀλλὰ προσλήψει τῆς ἀνθρωπότητος εἰς Θεόν. Εἷς πάντως οὐ συγχύσει τῆς οὐσίας, ἀλλ' ἑνότητι τῆς ὑποστάσεως. Καὶ γὰρ ὡς ἡ ψυχὴ λογικὴ καὶ ἡ σὰρξ εἷς ἐστιν ἄνθρωπος, οὕτω καὶ ὁ θεάνθρωπος εἷς ἐστι Χριστός. Ὃς ἔπαθε διὰ τὴν σωτηρίαν ἡμῶν, καὶ κατῆλθεν εἰς ᾅδου, ἀνέστη ἐν τρίτῃ\n\nἡμέρᾳ ἐκ τῶν νεκρῶν. Ἀνῆλθεν εἰς τοὺς οὐρανοὺς, κάθηται ἐκ δεξιῶν τοῦ Θεοῦ καὶ Πατρὸς παντοκράτορος, ὅθεν ἥξει κρῖναι ζῶντας καὶ νεκρούς. Οὗ τῇ παρουσίᾳ πάντες οἱ ἄνθρωποι ἀναστήσονται μετὰ τῶν σωμάτων αὐτῶν, καὶ ἀποδώσουσιν ἐξ ἰδίων ἔργων ἀπολογίαν. Καὶ οἱ τὰ ἀγαθὰ πράξαντες πορεύσονται εἰς ζωὴν αἰώνιον· οἱ δὲ φαῦλα εἰς τὸ πῦρ τὸ αἰώνιον. Αὕτη ἐστὶν ἡ καθολικὴ πίστις, ἣν ἐὰν μή τις ἐκ πίστεως βεβαίως πιστεύσῃ, σωθῆναι οὐ δυνή σεται. Εἴ τις βούλοιτο σωθῆναι, πρὸ πάντων αὐτῷ χρεία κρατῆσαι τὴν ὀρθόδοξον πίστιν· ἣν ἐὰν μή τις ἀμόλυντον καὶ ἄφθορον τηρήσῃ, αἰώνιον εὑρήσει τὴν ἀπώλειαν. Πίστις οὖν ἡ ὀρθόδοξος αὕτη ἐστὶν, ἵνα ἕνα Θεὸν ἐν. Τριάδι, καὶ Τριάδα ἐν μονάδι σέβωμεν, μήτε συγχέοντες τὰς ὑποστάσεις, μήτε τὴν οὐσίαν διαιροῦντες. Ἄλλη γὰρ ὑπόστασις τοῦ Πατρὸς, ἄλλη τοῦ Υἱοῦ, ἄλλη τοῦ ἁγίου Πνεύματος. Ἀλλὰ τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, μία ἐστὶν ἡ θεότης, ἓν τὸ κράτος, μία ἐξουσία, μία βασιλεία, ἴση ἡ δόξα, ἴση ἡ μεγαλωσύνη καὶ αἰώνιος. Οἷος ὁ Πατὴρ, τοιοῦτος ὁ Υἱὸς, τοιοῦτον τὸ Πνεῦμα τὸ ἅγιον. Ἄκτιστος ὁ Πατὴρ, ἄκτιστος ὁ Υἱὸς, ἄκτιστον τὸ Πνεῦμα τὸ ἅγιον· καὶ οὐ τρεῖς ἄκτιστοι, ἀλλ' εἷς ἄκτιστος.","english":"One, not by a change of the divinity into flesh, but by an assumption of the humanity into God. One altogether, not by a confusion of the essence, but by a unity of the hypostasis. For just as the rational soul and the flesh are one man, so also the God-man is one Christ. Who suffered for our salvation, and descended into Hades, and rose on the third day from the dead. He ascended into the heavens, and sits at the right hand of the Almighty God and Father, whence He will come to judge the living and the dead. At His coming, all men will rise with their bodies, and will render an account of their own works. And those who have done good will go into eternal life; but those who have done evil, into the eternal fire. This is the catholic faith, which unless one firmly believes from faith, he cannot be saved. If anyone wishes to be saved, before all else he needs to hold the orthodox faith; which unless one keeps inviolate and uncorrupted, he will find eternal destruction. This, then, is the orthodox faith: that we worship one God in Trinity, and Trinity in unity, neither confusing the hypostases nor dividing the essence. For there is one hypostasis of the Father, another of the Son, another of the Holy Spirit. But of the Father, and of the Son, and of the Holy Spirit, there is one divinity, one power, one authority, one kingdom, equal glory, equal majesty, and eternal. As the Father is, so is the Son, so is the Holy Spirit. Uncreated is the Father, uncreated is the Son, uncreated is the Holy Spirit; and not three uncreated, but one uncreated.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προσλήψει","severity":"info","text":"The term 'προσλήψει' (assumption) is a technical term in Christology, distinct from 'τροπῇ' (change), emphasizing that the humanity is taken up into the divine person without alteration of the divine nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑποστάσεως","severity":"info","text":"'ὑποστάσεως' (hypostasis) here denotes the individual reality or person, as distinct from 'οὐσίας' (essence). The passage insists on unity of hypostasis in Christ, avoiding confusion of natures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνέστη ἐν τρίτῃ ἡμέρᾳ ἐκ τῶν νεκρῶν","severity":"info","text":"This phrase echoes the resurrection narrative in the Gospels (e.g., Matthew 28:1-10; Mark 16:9; Luke 24:7; John 20:1), specifying the third day as the time of Christ's rising.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κάθηται ἐκ δεξιῶν τοῦ Θεοῦ","severity":"info","text":"The image of Christ sitting at the right hand of God the Father alludes to Psalm 110:1 (LXX) and is a common New Testament motif (e.g., Acts 7:55-56; Romans 8:34; Ephesians 1:20).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατῆλθεν εἰς ᾅδου","severity":"info","text":"The descent into Hades (ᾅδου) is a standard element of early Christian creeds and catechesis, reflecting the belief that Christ visited the realm of the dead between crucifixion and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αὕτη ἐστὶν ἡ καθολικὴ πίστις","severity":"info","text":"This phrase marks the conclusion of the creedal summary, followed by a warning formula that echoes the closing of the Athanasian Creed (Quicumque vult), emphasizing the necessity of orthodox faith for salvation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text uses 'ἄλλη' (another) for the hypostases, which could be read as implying distinct substances; the passage immediately clarifies that the divinity is one, so the intended sense is personal distinction without division of essence."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Παντοκράτωρ ὁ Πατὴρ, παντοκράτωρ ὁ Υἱὸς, παντοκράτωρ τὸ Πνεῦμα τὸ ἅγιον· καὶ οὐ τρεῖς παντο κράτορες, ἀλλ' εἷς παντοκράτωρ. Αἰώνιος ὁ Πατὴρ, αἰώνιος ὁ Υἱὸς, αἰώνιον τὸ Πνεῦμα τὸ ἅγιον· καὶ οὐ τρεῖς αἰώνιοι, ἀλλ' εἷς αἰώνιος. Παντοδύναμος ὁ Πατὴρ, παντοδύναμος ὁ Υἱὸς, παντοδύναμον τὸ Πνεῦμα τὸ ἅγιον· καὶ οὐ τρεῖς παντοδύναμοι, ἀλλ' εἷς παντοδύναμος. Οὕτω Θεὸς ὁ Πατὴρ, Θεὸς ὁ Υἱὸς, Θεὸς τὸ Πνεῦμα τὸ ἅγιον· καὶ οὐ τρεῖς θεοὶ, ἀλλ' εἷς ἐστι Θεός. Κύριος ὁ Πατὴρ, Κύριος ὁ Υἱὸς, Κύριος τὸ Πνεῦμα τὸ ἅγιον· καὶ οὐ τρεῖς κύριοι, ἀλλ' εἷς ἐστι Κύριος. Καὶ ὥσπερ μοναδικῶς μίαν ἑκάστην ὑπόστασιν Θεὸν καὶ Κύριον ὁμολογεῖν Χριστιανικῇ ἀληθείᾳ συνηγοροῦμεν, οὕτω τρεῖς θεοὺς ἢ τρεῖς κυρίους λέ γειν οὐ συναινοῦμεν, ἀλλὰ παντελῶς ἀπαγορεύομεν. Πατὴρ γὰρ παρ' οὐδενός ἐστι ποιητὸς, οὐ κτιστὸς, ἀλλ' ἀγέννητος. Ὁ Υἱὸς ἀπὸ τοῦ Πατρός ἐστιν οὐ ποιητὸς, οὐ κτιστὸς, ἀλλὰ γεννητός. Τὸ Πνεῦμα τὸ ἅγιον ἀπὸ τοῦ Πατρός ἐστιν οὐ ποιητὸν, οὐ κτιστὸν, οὐ γεννητὸν, ἀλλ' ἐκπορευτόν. Εἷς λοιπὸν ὁ Πατὴρ, οὐ τρεῖς πατέρες· εἷς Υἱὸς, οὐ τρεῖς υἱοί· ἓν Πνεῦμα ἅγιον, οὐ τρία πνεύματα ἅγια. Καὶ ἐν ταύτῃ τῇ Τριάδι οὐδεὶς πρῶτος ἢ ἔσχατος, οὐδεὶς μέγας ἢ μικρός· ἀλλὰ αἱ τρεῖς ὑποστάσεις αἰώνιοί τέ εἰσι καὶ ἴσαι εἰς πάντα, ὡς προείρηται. Μονάδα γοῦν ἐν Τριάδι, καὶ Τριάδα ἐν μονάδι πᾶς Χριστιανὸς εὐσεβείσθω· καὶ οὕτω περὶ τῆς ἁγίας καὶ ζωοποιοῦ καὶ ὁμοουσίου Τριάδος δοξαζέτω. Ἀναγκαῖον δέ ἐστι καὶ τὴν σάρκωσιν τοῦ Υἱοῦ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ ὀρθῶς πιστεύειν.","english":"The Father is almighty, the Son is almighty, the Holy Spirit is almighty; and there are not three almighties, but one almighty. The Father is eternal, the Son is eternal, the Holy Spirit is eternal; and there are not three eternals, but one eternal. The Father is omnipotent, the Son is omnipotent, the Holy Spirit is omnipotent; and there are not three omnipotents, but one omnipotent. Thus God is the Father, God is the Son, God is the Holy Spirit; and there are not three gods, but one God. Lord is the Father, Lord is the Son, Lord is the Holy Spirit; and there are not three lords, but one Lord. And just as we affirm by Christian truth that each single hypostasis is individually God and Lord, so we do not consent to say three gods or three lords, but we utterly forbid it. For the Father is made by no one, is not created, but is unbegotten. The Son is from the Father, not made, not created, but begotten. The Holy Spirit is from the Father, not made, not created, not begotten, but proceeding. Therefore the Father is one, not three fathers; the Son is one, not three sons; the Holy Spirit is one, not three holy spirits. And in this Trinity no one is first or last, no one is great or small; but the three hypostases are both eternal and equal in all things, as has been said before. Therefore let every Christian piously honor the Monad in the Trinity and the Trinity in the Monad; and thus let him glorify the holy, life-giving, and consubstantial Trinity. It is also necessary to believe rightly in the incarnation of the Son of God and our Savior Jesus Christ.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Παντοκράτωρ ... παντοκράτωρ ... παντοκράτωρ","severity":"info","text":"The passage employs a repetitive triadic formula (almighty, eternal, omnipotent, God, Lord) to assert unity of attributes across the three hypostases, a common catechetical device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπόστασιν","severity":"info","text":"Hypostasis here denotes the individual subsistence of each divine person, distinct from ousia (essence). The text insists on three hypostases but one God, reflecting post-Nicene orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐκπορευτόν","severity":"info","text":"The Holy Spirit is described as ἐκπορευτόν (proceeding) from the Father, a technical term distinguishing the Spirit's origin from the Son's generation (γεννητός) and the Father's unbegottenness (ἀγέννητος).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ὁμοουσίου Τριάδος","severity":"info","text":"The term 'consubstantial' (ὁμοούσιος) was central to the Nicene Creed (325) and reaffirmed at Constantinople (381) to assert the Son's and Spirit's full divinity against Arianism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Symbolum","severity":"info","text":"Though attributed to Athanasius, this text is a later creedal compilation (likely 5th–6th century) used in Greek catechesis, not an authentic work of Athanasius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Παντοκράτωρ ... παντοκράτωρ","severity":"caution","text":"The Greek text has a space in 'παντο κράτορες' (line 1), likely a scribal or editorial artifact; the sense is 'pantokratores' (almighties).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text shows a space in 'παντο κράτορες' (line 1), which may be a scribal or editorial artifact; the intended reading is 'παντοκράτορες'.","The phrase 'μοναδικῶς μίαν ἑκάστην ὑπόστασιν' could be read as 'individually each hypostasis' or 'in a unitary manner each hypostasis'; the translation takes the former."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Ἔστι γοῦν ἡ πίστις ὀρθὴ, ἵνα πιστεύωμεν καὶ ὁμολογῶμεν, ὅτι ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ὁ τοῦ Θεοῦ Υἱὸς, Θεὸς καὶ ἄνθρωπός ἐστι. Θεός ἐστιν ἐκ τῆς οὐσίας Πατρὸς [ ἄκτιστός ἐστι καὶ οὐσία Πατρὸς], ἄνθρωπός ἐστιν ἐκ τῆς οὐσίας τῆς Μητρός. Ἐπειδὴ γὰρ ἁμαρτήσας ὁ Ἀδὰμ θανάτῳ τὸ γένος τῶν ἀνθρώπων ὑπέβαλε, καὶ τὴν φύσιν ἡμῶν ὑπεύθυνον τῷ χρέει πεποίηκεν· ὁ Υἱὸς λοιπὸν τοῦ ἀοράτου Πατρὸς καὶ Θεοῦ, τῶν οὐρανῶν οὐκ ἐκστὰς, πρὸς ἡμᾶς κατῆλθε· καὶ δι' ἀκοῆς εἰσδὺς τὴν νηδὺν τῆς ἁγίας Παρθένου, μυστικῶς τὴν κυοφορίαν εἰργάσατο, ἐνδὺς τὴν ἡμετέραν φύσιν κατ' ἄκραν ἕνωσιν· Θεὸς ὁμοῦ καὶ ἄνθρωπος προελθὼν, οὕτω τὴν καθ' ἡμᾶς οἰκονομίαν ἐπλήρωσε δι' ἄφατον ἔλεον. Καὶ τέλειος Θεὸς ὢν, γέγονε τέλειος ἄνθρωπος, μὴ τραπεὶς, μὴ ἀλλοιωθεὶς τὴν ὑπερούσιον καὶ ἄφραστον οὐσίαν τῆς αὐτοῦ θεότητος, ἐκ ψυχῆς λογικῆς καὶ ἀνθρωπίνης σαρκὸς οὐσιωθείς· αὐτὸς ἑαυτῷ σὺν τῷ συμφυεῖ αὐτοῦ παναγίῳ Πνεύματι δημιουργήσας τὴν παναγίαν τῆς σαρκὸς","english":"Thus the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man. He is God from the essence of the Father [he is uncreated and of the essence of the Father], he is man from the essence of the Mother. For since Adam, having sinned, subjected the race of men to death and made our nature liable to the debt, the Son of the invisible Father and God, without departing from the heavens, came down to us; and entering through hearing into the womb of the holy Virgin, he mysteriously accomplished the conception, putting on our nature in a supreme union; coming forth both God and man, he thus fulfilled the economy concerning us through ineffable mercy. And being perfect God, he became perfect man, neither changed nor altered in the superessential and ineffable essence of his divinity, being substantialized from a rational soul and human flesh; he himself, together with his consubstantial all-holy Spirit, having created the all-holy flesh.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἔστι γοῦν ἡ πίστις ὀρθὴ","severity":"info","text":"The phrase introduces the definition of right faith, linking the preceding Trinitarian formulas to the Christological confession that follows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οὐσίας","severity":"info","text":"The term 'οὐσίας' (essence) is used twice: once for the Father's essence (divine) and once for the Mother's essence (human), underscoring the dual nature of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἁμαρτήσας ὁ Ἀδὰμ θανάτῳ τὸ γένος τῶν ἀνθρώπων ὑπέβαλε","severity":"info","text":"This echoes the Pauline teaching on original sin and its consequence of death (Romans 5:12), linking Adam's fall to the necessity of the Incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατ' ἄκραν ἕνωσιν","severity":"info","text":"The phrase 'supreme union' reflects the Cyrillian Christology of hypostatic union, emphasizing the inseparable unity of divine and human natures in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from the Trinitarian affirmations of the previous section to a detailed Christological narrative, following a logical sequence: faith, Incarnation, and soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σὺν τῷ συμφυεῖ αὐτοῦ παναγίῳ Πνεύματι","severity":"caution","text":"The phrase 'together with his consubstantial all-holy Spirit' may imply a subordinationist or creationist role for the Spirit in the Incarnation, which is atypical in Athanasian theology and could reflect later interpolation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄκτιστός ἐστι καὶ οὐσία Πατρὸς' is bracketed in the Greek, possibly indicating a textual variant or gloss; the reading taken treats it as part of the original text.","The role of the Holy Spirit in 'creating the all-holy flesh' is ambiguous; it may be interpreted as a cooperative action or as a later addition."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":11,"ref":"p11","source":"πρόσληψιν, τελείαν οὐσίαν ἀνθρωπίνην ἐνυπόστατον αὐτῷ καὶ ἀδιαίρετον ἐξ αὐτοῦ, ἁμαρτίας ἀμέθεκτον· ἐκ τῶν παρθενικῶν ἁγνῶν αἱμάτων τῆς Θεομήτορος συμπαγέντος τοῦ σώματος, χωρίς τινος θελήματος ἢ ἐννοήματος σαρκικοῦ· τῆς δὲ ψυχῆς ἀΰλως κτισθείσης, νοερᾶς, λογικῆς, θελητικῆς, ἐνεργητικῆς, ὅλης τεθεαμένης σὺν τῇ σαρκὶ, ἐξ αὐτῆς ἀρχῆς, ἐκ πρώτης ὑπάρξεως, διὰ τὴν πρὸς αὐτὸν τὸν Θεὸν Λόγον ἄκραν ἕνωσιν, ἀσύγχυτον καθ' ὑπόστασιν. Ἴσος οὖν ἐστι τῷ Πατρὶ κατὰ τὴν θεότητα, ἐλάττων δὲ τοῦ Πατρὸς κατὰ τὴν ἀνθρωπότητα. Καὶ ὄντως ἀληθινὸς ὑπάρχει Θεὸς καὶ ἄνθρωπος· ὅμως οὐ δύο, ἀλλ' εἷς ἐστιν ὁ Χριστός· εἷς δὲ οὐ τραπεῖσα ἡ σὰρξ, ἀλλὰ ἀναληφθεῖσα εἰς τὸν Θεόν· εἷς ὁλικῶς οὐ συγχύσει οὐσιῶν, ἀλλ' ἑνώσει τὸ καθ' ὑπόστασιν. Καὶ γὰρ ὥσπερ ψυχὴ λογικὴ καὶ σὰρξ εἷς ὑπάρχει ἄνθρωπος, οὕτω καὶ Θεὸς καὶ ἄνθρωπος εἷς ἐστιν ὁ Χριστός. Ὃς ἔπαθε τῇ σαρκὶ διὰ τὴν ἡμετέραν σωτηρίαν, ἀπαθοῦς τῆς θεότητος μενούσης· καὶ ταφεὶς, καὶ ἀναστὰς, καὶ ἀναληφθεὶς εἰς τοὺς οὐρανοὺς, ἐκάθισεν ἐκ δεξιῶν τοῦ Θεοῦ καὶ Πατρός. Ἐκεῖθεν δὲ πάλιν ἐρχόμενος κρινεῖ ζῶντας καὶ νεκρούς. Οὗ τῇ παρουσίᾳ πάντες οἱ ἀπ' αἰῶνος κεκοιμημένοι ἄνθρωποι ἀναστήσονται, λόγον ἀποδοῦναι περὶ τῶν πράξεων αὐτῶν. Καὶ οἱ μὲν τὰ ἀγαθὰ πράξαντες, πορεύσονται τῷ κελεύσματι αὐτοῦ εἰς αἰώνιον ζωήν· οἱ δὲ τὰ φαῦλα πράξαντες, πορεύσονται εἰς αἰωνίους κολάσεις. Αὕτη τοίνυν ἐστὶν ἡ ὀρθόδοξος πίστις, ἣν ὁ μὴ τηρήσας ἀμώμητον, σωθῆναι οὐ δύναται.","english":"the assumption, a complete human essence, hypostatically united to him and inseparable from him, partaking of no sin; the body being formed from the pure virginal blood of the Mother of God, without any carnal will or thought; the soul being created immaterially, intelligent, rational, volitional, active, entirely united with the flesh from its very beginning, from its first existence, because of the extreme union with him, the God Logos, unconfused in hypostasis. He is therefore equal to the Father according to divinity, but less than the Father according to humanity. And he truly exists as God and man; yet he is not two, but one Christ; and he is one not because the flesh was changed, but because it was assumed into God; he is one wholly not by confusion of natures, but by union in hypostasis. For just as a rational soul and flesh constitute one man, so also God and man constitute one Christ. He suffered in the flesh for our salvation, while his divinity remained impassible; and he was buried, and arose, and was taken up into the heavens, and sat at the right hand of God the Father. And from there he will come again to judge the living and the dead. At his coming, all men who have slept from eternity will rise, to give account of their deeds. And those who have done good will go at his command into eternal life; those who have done evil will go into eternal punishments. This therefore is the orthodox faith, which he who does not keep inviolate cannot be saved.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πρόσληψιν","severity":"info","text":"The term 'πρόσληψιν' (assumption) denotes the act of taking on human nature by the Logos, a key concept in Alexandrian Christology emphasizing the completeness of the humanity assumed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀσύγχυτον καθ' ὑπόστασιν","severity":"info","text":"'ἀσύγχυτον καθ' ὑπόστασιν' (unconfused in hypostasis) affirms that the divine and human natures remain distinct in the one hypostasis of Christ, countering monophysite interpretations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ δεξιῶν τοῦ Θεοῦ καὶ Πατρός","severity":"info","text":"The phrase 'sat at the right hand of God the Father' echoes Psalm 110:1 (LXX) and New Testament passages such as Acts 7:55-56, symbolizing Christ's exalted status after the ascension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεομήτορος","severity":"info","text":"The title 'Θεομήτορος' (Mother of God) was affirmed at the Council of Ephesus (431) to assert the unity of Christ's person, countering Nestorianism which separated Christ's divine and human natures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the creed with an eschatological section (judgment, resurrection, eternal life or punishment), mirroring the structure of earlier creeds like the Niceno-Constantinopolitan Creed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The final sentence, 'This therefore is the orthodox faith, which he who does not keep inviolate cannot be saved,' is a standard anathema formula, later adopted in the Athanasian Creed (Quicumque vult) in the Latin West.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ τῶν παρθενικῶν ἁγνῶν αἱμάτων' (from the pure virginal blood) may imply a material view of Christ's body formation, but the text does not specify the precise biological mechanism, only that it is without carnal will or thought."],"confidence":"high","notes":[]}]}