Dok. 1: Theologische Erklärung alexandrinischer Kleriker an Alexander von Alexandrien

To the blessed pope and our bishop Alexander, the presbyters and deacons in the Lord send greetings. Our faith, which is from our ancestors and which we have also learned from you, blessed pope, is this. We know one God, only unbegotten, only eternal, only without beginning, only true, only possessing immortality, only wise, only good, only sovereign, judge of all, governor, steward, unchangeable and immutable, just and good, God of the law and the prophets and the new covenant, who begot a only-begotten son before eternal times, through whom he also made the ages and all things, begetting not in semblance but in truth, having subsisted by his own will, unchangeable and immutable, a perfect creation of God, but not as one of the creatures, a offspring, but not as one of the begotten, not as Valentinus dogmatized the offspring as a projection of the father, nor as Manichaeus introduced the offspring as a consubstantial part of the father, nor as Sabellius, dividing the monad, called it a son-father, nor as Hieracas a lamp from a lamp or as a torch into two, nor that which existed previously, later begotten or created as a son, as you yourself, blessed pope, in the middle of the church and in council many times forbade those who introduced these things, but as we say, created by the will of God before times and before ages and having received life and being from the father and the glories, the father having co-subsisted with him.

For the Father, in giving him the inheritance of all things, did not deprive himself of what he possesses ungenerately in himself; for he is the source of all things. Thus there are three hypostases. And God, being the cause of all things, is without beginning and utterly alone, while the Son, having been generated timelessly by the Father and created and established before the ages, did not exist before being generated, but having been generated timelessly before all things, was subsisted alone by the Father. For he is neither eternal nor co-eternal nor co-ungenerate with the Father, nor does he have his existence simultaneously with the Father, as some say who introduce two ungenerated principles as correlatives. But just as the monad and beginning of all things, so God exists before all things. Therefore he is also before the Son, as we have learned from you when you preached in the midst of the church. Insofar, then, as he has his existence from God, and the glories and life and all things were delivered to him, to that extent God is his beginning. For God rules over him as his God and as being before him. But if "from him" and "from the womb" and "from the Father" are understood by some as meaning that he came forth and arrived as a part of him of the same substance and as a projection, then the Father will be composite and divisible and changeable and a body according to them, and, as far as they are concerned, the incorporeal God will suffer the consequences proper to a body.

I pray that you are well in the Lord, blessed pope. Arius, Aeithales, Achilles, Carpones, Sarmatas, Arius, presbyters. Deacons: Euzoius, Lucius, Julius, Menas, Helladius, Gaius. Bishops: Secundus of Pentapolis, Theonas the Libyan, Pistus.