(Following is the confession of true faith attributed to Jacob Baradaeus. Jacob Baradaeus is one of the prominent bishop and doctor of Oriental Orthodox communion belonging to Syrian Orthodox Church of Antioch who lived in 6th century CE. He was instrumental in setting up churches which did not affirm Chalcedonian doctrine of Christology in Syria and Persia and suffered persecution on account of this. But he received able support surprisingly from the wife of Emperor Justinian I, Empress Theodora who was sympathetic to miaphysite doctrine of Christology as opposed to her husband.)
A controversy has arisen among the Christians, and Satan, the hater of the good who divided them—and thereby the Word of our Lord was fulfilled which He speaks in the Old and the New (Testament). For He says in the holy Gospel: 'Every kingdom which is divided against itself is brought to desolation, and every house, if it is divided against itself, is destroyed.' (Matthew 12:25) This is the truth of His words in the New (Testament) and His words in the Old (Testament): Wisdom builds a house, but foolishness tears it down. And I myself saw and beheld this impious schism and condemnable destruction which destroys the Christian churches; but I ask of the Lord Christ for this that He may reward those who remain firm in these and similar days, until the Lord Christ comes to judge the living and the dead. To Him be glory evermore, to all eternity! Amen. Following is the confession of faith, the true and only one that is orthodox.
"I believe and confess and say: I believe in the Father and the Son and the Holy Ghost, the one God, whose Godship is one and whose glory is one and whose power is one and whom (men) worship in one majesty; one Creator and whose creature is one, one His good pleasure and one His will, one His beginning and one His supremacy, one His government, one His power, one His substance and one His honor, He Who is not approachable and is not reached and cannot be spoken to, like images and like formed things, and cannot be described, Whom the thoughts of these attempting cannot attain, nor the thoughts of the searchers nor the thoughts of the reasoners nor the thoughts of the poets. One in His divinity and divided into three hypostases which are in three persons, equal in one power, in one glory and in one nature, in one good pleasure and in one substance and in one honor. And I believe that He is one God in three hypostases, the Father and the Son and the Holy Spirit. And I believe that He is one in Godship and three in hypostases; three in one and one in three, division in the union and union in the division; no separation between His wisdom and reason and life. I say and believe and confess that the Father is the wisdom and the Son the reason and the Holy Spirit the life, and again I say and believe and confess that the Father is the begetter but is not the begotten, and to him alone evermore and to eternity belongs begetting and fatherhood. And further I say and believe and confess that the Son is the begotten one who is not a begetter and to him alone belongs the state of being begotten and the sonship. And I believe and say and confess that the Holy Spirit proceeds from the Father and takes from the Son, but is not a Son, and to him alone belongs the state of proceeding. And I believe that the Father did not precede the Son and the Holy Spirit in time and in the state of Godship. And I believe that the Son did not precede the Father and the Holy Spirit in time and in the state of Godship. And I believe that one hypostasis is not smaller or less, neither in honor nor in the state of Godship. I say and believe in three hypostases and one God. No beginning and no end, embracing all things and powerful over all things, and He knows all things that are in heaven or on earth; He knows the weight of the mountains and each single ones, He is a being to eternity, and He knows the beings, He is the Creator of beings, He is the God of beings, Who is hidden from the beings, and near to the beings, veiled from the beings, and far from the beings, known by all beings, and there is nothing which is not held by His hand. The Father is God from eternity, above the Son there is no God, and the Holy Spirit is the completion of the state of Godship. And when we say "the Father is God" we do not mean Him without His Son and His Holy Spirit. And when we say "the Holy Spirit is God," we do not mean Him without the Father and the Son. And again I say that God is the eternal grace which is in Him and the love of the Son of Man and the long-suffering of the Holy Spirit. And when He saw that sin increased and destroyed the creatures, and all creation served Satan, and their hearts went astray on the thoughts of idolatry and this work was tramped under foot, and their associations were scattered and the hope ceased, He punished them first by their expulsion from the garden of bliss, in order that the children of Adam should turn to their God and should seek forgiveness from Him. But the enemy became powerful over the elder of them, and he slew his brother and destroyed him with words of blasphemy and did not repent. Their children became corrupt and according to the word of the prophet, He punished them with the water of the deluge and none of them was saved except Noah (for he made a ship out of wood that does not rot), and he destroyed them by the drowning of all their generations. And again He punished the people of Sodom and Gomorrah by the burning fire. But men returned to their fluctuation and increased exceedingly their sins. Against them Paul, the apostle, is a witness, saying: 'The Lord has spoken to our fathers through the prophets.' (Hebrews 1:1) And in all this, the Lord was waiting for the repentance of the creatures; for the restoration of the creatures is impossible except by their Creator; for a crystal vessel, if it has been broken, cannot be repaired except by its maker. And when the time arrived, when the paternal mercy became great over the human creatures, the reason-hypostasis, which is the eternal Word, descended without being separated from the throne of His glory. His descent and association with us began by the announcement of Gabriel, the messenger between God and the Virgin Mary. He went and announced to her: 'Rejoice, O thou filled with grace, the Lord is with thee, thou blessed among women.' (Luke 1:28) And this was a thing too difficult to be understood by the hearts of the children of men - the incarnation of their Creator in the flesh of the creatures; but this took place only by His will. He descended from His eternal existence, no eye seeing Him, nor was He seen in the time of His descent. He dwelt in the womb of the Virgin Mary, as He knew it Himself, and His Father and His Holy Spirit. And from her He became flesh, and appeared in pure and holy flesh, as it united with His divinity without change or mixture. The fire of His Godship did not burn His flesh, and the coldness of His flesh did not extinguish His divinity. His divinity was not changed into His condition of flesh, as the gold in the smelting oven is not changed into silver, and was not mixed as vinegar is not mixed with honey; nor bitter with the sweet ; but he was born of the Virgin Mary, her virginity being sealed (preserved), like the birth of a look from the eye, and like the birth of sweat (or heat) from the body, and like the birth of a picture of a form from the mirror; the look does not break the eye, and still comes forth, and the picture of a form does not break the mirror, and yet enters into it, and the sweat does not break the body, and yet it comes forth. He came forth in human shape, with clean flesh, and with a rational soul, and with sublime understanding. The union of the Godship with the flesh was a mysterious union, which the understanding cannot reach, and for which the thoughts cannot find pictures. His divinity was not flesh, nor was His humanity divine, but as it is impossible for the flesh to become spiritual like the soul, and as the soul is not able to change into the nature of the flesh, but they both became one nature so is with the person of Jesus; thus the divinity does not change the humanity into its essence, and the humanity does not change the divinity into its essence, and yet we do not call Him by two names, nor two persons, nor two Gods, and not two hypostases, and not two natures, and not two Messiahs, but one Messiah and one hypostasis, and one nature, and one Son, who is born from the pure Virgin Mary. She gave him birth while she was a virgin, and in this way we call her the mother of God, the eternal Creator, who was identical with the Father, and the Holy Spirit, in substance. He it is of whom the Apostle Paul preaches, saying: 'From Paul the apostle of Jesus Christ, who was called and separated, and chosen to preach the Gospel of the Holy God, who was born in the flesh from the seed of the house of David, who was appointed Son of God through Spirit of holiness by his resurrection from dead' (Romans 1:1) It became known that He was the Son of God. I believe that He is light, which is from the light, and God, who is from God in truth. He did the deeds of God, signs and miracles, in the weak flesh. His divine nature was not separated, while performing signs and miracles, from the weak human nature, and men did not perceive His divine nature by itself without the human, as He performed miracles. I believe that He as having one nature out of His divine nature and His human nature; in that He performed signs and miracles as God and at the same time He slept in the flesh, He ate and drank in the flesh, He suffered and was crucified, and died, and was buried in the flesh, He resurrected in glory in the flesh, His divine nature being united with His human nature all the time. And it is He, concerning whom David, the prophet, prophesied, saying: 'Thou wilt not permit that thy just one see destruction'. (Psalm 16:10) I say: Blessed is He who ate in the house of Abraham and reclined in the house of Simeon and forgave the sins of the sinning woman. I do not say that there were two, one heavenly, and the other earthly, or that there was a separation in Him, or that there are two hypostases, one the son of a divine nature and the other the son of Mary as is testimony of Nestorius-cursed be he!. And he who teaches thus, may he be cursed! If anyone says: the one creator, the other created, cursed be he! If anyone says; one strong and the other weak, cursed be he! If anyone worships the flesh of Christ alone without its being united to divine nature, cursed be he! If anyone reasons out two adorations, cursed be he! If anyone introduces a fourfold character into the Trias, cursed be he! If anyone separates Christ from his Trias, cursed be he! If anyone worships his divine character without the human or the human character without the divine, cursed be he! If anyone establishes a new God and an old God, cursed be he! If anyone does not praise the hidden Father and the crucified Son and the Holy Spirit, cursed be he! If anyone does not adore the three hypostases in the same manner, let him be cursed! If anyone honors the Father above the Son, let him be cursed! And if anyone detracts from the honor of the hypostasis of the Son on account of the incarnation, let him be cursed! If anyone says that the Holy Spirit is not the Spirit of the Father and of the Son, let him be cursed! If anyone says: God and Christ, His companion, let him be cursed! If anyone says: the Lord and the Lord, let him be cursed! If anyone says: the Creator and the Creator let him be cursed! If anyone says: two spirits, one holy and one holy, let him be cursed! If anyone says: God in the beginning and God later, let him be cursed! If anyone says: a greater God and a lesser God let him be cursed. If anyone says, and pollutes his mouth in saying: two natures after the union let him be cursed! Like Leo who corrupted the faith and effected this schism and created this blasphemy! If anyone says: Christ is two, let him be cursed; for he does not believe the word of Paul, the apostle, who says: one Lord, one faith and one baptism (Ephesians 4:5). This word I confess and say, that the Father is God and the Son is the Word of God, and the Holy Spirit is the Spirit of God; and I confess that the Father, His Word and His Holy Spirit are one God. And I believe that the prophecy of Isaiah, the son of Amoz, concerning the Virgin Mary is true, that she has given birth to the son whose name is Immanuel, which is translated, God with us (Isaiah 7:14). And again he said by the command of the Lord in that prophecy, in which he said to him: speak to the children of Israel, 'Ye shall not choose many gods, I am the first and the last, and there is no other God besides me'. (Isaiah 44:6) And to Moses the prophet he said: O Israel, I am thy God, who has led thee out of the land of Egypt, and thou shalt not make to thee any gods besides me, and thou shalt not worship any graven image or likeness, not of what is in heaven nor of what is on earth. (Exodus 20:2-5) He means: not the likeness of the stars, and not the likeness of the sun, and of the moon, and not the likeness of the children of Adam, and not the likeness of the fish of the sea, and not the likeness of crocodiles or anything similar to these. And I confess the testimony of David, the prophet, who says: 'When thou hearest me thou dost not add unto thyself a strange god.' (Psalm 81:8-9) And I confess the testimony of Jeremiah, who says: 'Every god who is not the creator of the heavens and of the earth and of the sea and of all that is therein is no god.' (Jeremiah 10:11) And I believe that Christ clothed Himself in flesh and I believe that He is the Word of God, and 'through the Word of God the heavens were created, and through the Spirit of his mouth were all their hosts', as says David, the prophet. (Psalm 33:6) And I confess the testimony of Paul, the apostle, who says: 'Many are they who are called lords and gods; but we have only one God, who is the Father, in whose hands all things are held, and one Lord Jesus Christ, through whom are all things that are in the heavens and on earth.; (1 Corinthians 8:5-6) And I confess the testimony of Christ our Lord, who says to his disciples: 'Go and preach to all nations, in the name of the Father and of the Son and of the Holy Spirit.' (Matthew 28:19) He did not teach of two natures, concerning which the cursed Leo speaks. I believe in the confession of faith of the 318, who say: We believe in one God, the Father almighty; and in one Lord Jesus Christ, the only begotten son of God, and so forth; and in the Holy Spirit, the vivifying Lord. And this I confess and in this I live and in this I will die and in this is my pride. And again I say: If any one changes this faith, he shall return answer to the Lord on the day on which the Lord Jesus Christ will judge him; and his name will be erased from the Book of Life. And I speak as is the expression of Gregorius, the theologian, who says in his homily through which he expelled Nestorius from the Christian Church of the city of Constantinople; and he ascended the chair of teaching and sat down to read it, and called his homily "Theotokos" which is, "the mother of God," saying therein: I have no fear when I call thee the mother of God; a second highest heaven, thou art exalted above it, and thou art exalted above the cherubim, for these have not the power to look upon him, but thou hast carried him in thy arms, the divine Word." I say also with Cyrillus: "His divine nature was united with His human nature at the time of His incarnation." I believe that the One Who is filling heaven and earth, Him the weak Simeon carried on his arms and asked Him to give him the eternal rest, for there was none other whom he could trust for help. I believe in the testimony of His annunciation, the birth and the flight to the land of Egypt. Further, I believe that He was reared in Nazareth about twenty-five years. Further, I believe that He was baptized in the Jordan by John the Baptist. I believe that He revealed Himself to his disciples on Mount Tabor in the vision of His divinity. I believe that He gave to Peter the keys of the kingdom of heaven, and what he binds on earth will be bound in heaven, and what he loosens on earth will be loosened in heaven. I believe that He raised from the dead the son of the widow, Lazarus and the daughter of Jairus. I believe that He blessed five loaves and two fishes and satisfied with them 5000 souls, and again seven loaves and fish and satisfied with them 4,000 souls, besides the women and children. And I believe that He went to Jerusalem riding upon an ass with His disciples and all cried aloud, saying: 'Hosianna to the Son of David, blessed be He who comes in the name of the Lord' and thus the word of the prophet who says: out of the mouth of babes and sucklings hast thou ordained thy praise' (Psalm 8:2), has come true. I believe that He washed the feet of His disciples in the loft of Zion, that He gave them the power to journey around among the nations and lands preaching. I believe that He suffered and tasted of death in the flesh on the wood of the cross. I believe that Jews nailed the hand which formed our father Adam to the wood of the cross, but this was according to His own will. Then I believe that when He was buried He did not see destruction but He arose in glory and ascended into heaven and sits on the right hand of the inaccessible glory of His Father. I believe that He will come to judge the living and the dead. I believe that everyone who believes in our Lord Jesus Christ in true faith will be delivered. And I, the least of all the high priests, accept three holy councils, which were at Nicaea and at Constantinople and at Ephesus. And I accept further the words of the Syrian fathers, that of the Jacob of Nisibis, that of the Ephraim, and that of the Isaac the Syrian, and that of the Simeon the potter. I accept the words of Jacob of Serug, Philoxenus of Mabbug, Jacob the interpreter of Edessa, and Barsauma, the ornament of the ascetics. I accept the words of the twelve chapters which Cyrillus, the pride of teachers, spoke, and I accept the words of the Greek fathers Basilius and Gregorius the theologian. I accept the homilies of John Chrysostomus, the patriarch of Constantinople. I accept the words of Clemens and Epiphanius, the bishop of Cyprus. I accept the words of the holy and chosen Dioscorus the Great who expelled Marcion the apostate to the island Gangra, and that of the five fathers, his companions who converted Jews and did wonders among them until he brought them back to the right faith. I accept the words of the believing kings, of whom the first was Abgar, who was king of Edessa, the just Emperor Constantine, Theodosius the elder and his son the younger, and Zeno the just Emperor who condemned and burned the writing of the cursed Leo and declared the confession of faith of the Synod at Chalcedon wrong, and said: The curse of Christ rest upon Marcion and Pulcheria, and upon the fourth council and upon those who believed in the fourth council and corrupted the true faith, and upon Leo their companion, and upon those killed Barsauma of Nisibis with keys, and upon everyone that says Christ has two natures after the union. And I accept the six anathemas with which the holy Dioscorus, the Archbishop of Alexandria cursed the fourth council, and believe in them because they are right. The first anathema: Cursed be the fourth council and all in it and all that walk according to it and all that follow it, for it has falsified the faith of the 318 fathers, by adding a second nature to the Trinity. If they had feared the curse of the 318 fathers they would not have added one to the hypostases in the manner of Nestorius. The second anathema: Cursed all those that assembled themselves in the fourth council, because this has tramped upon the holy canons and changed the ordinances which the fathers had prescribed. The third anathema: Cursed be the bishops and fathers who had taken part in the council for honoring the person of Marcion thus transgressing against the Lord Christ; and their handwritings being in the protocol of the council, for not turning and not assembling another council concerning the faith. The fourth anathema: Cursed be all who would follow them: For these are they who have reversed the truth and that which the fathers promulgated and have accepted the epistle of Leo. The fifth anathema: Cursed be all that would follow them: For they received the children of Nestorius, that they should declare false the writings of Gregorius the theologian. The sixth anathema: Cursed be all that would follow them: For they believed in the foolishness of the faith of Nestorius and made the Lord Christ two natures and say that he is man individually and God individually. And may our Lady Mary say: Let it be cursed! And may the Father and the Son and the Holy Spirit say: Let it be cursed! And may angels and men say: Let it be cursed! And may the heavens and the earth say: Let it be cursed! And may the curse rest upon the fourth council unto eternity, as long as heaven and earth exist, and upon every one that speaks according to its words and upon every one that follows them or believes in their faith. Every one who follows them, as soon as they repent, let them be pardoned."
A controversy has arisen among the Christians, and Satan, the hater of the good who divided them—and thereby the Word of our Lord was fulfilled which He speaks in the Old and the New (Testament). For He says in the holy Gospel: 'Every kingdom which is divided against itself is brought to desolation, and every house, if it is divided against itself, is destroyed.' (Matthew 12:25) This is the truth of His words in the New (Testament) and His words in the Old (Testament): Wisdom builds a house, but foolishness tears it down. And I myself saw and beheld this impious schism and condemnable destruction which destroys the Christian churches; but I ask of the Lord Christ for this that He may reward those who remain firm in these and similar days, until the Lord Christ comes to judge the living and the dead. To Him be glory evermore, to all eternity! Amen. Following is the confession of faith, the true and only one that is orthodox.
"I believe and confess and say: I believe in the Father and the Son and the Holy Ghost, the one God, whose Godship is one and whose glory is one and whose power is one and whom (men) worship in one majesty; one Creator and whose creature is one, one His good pleasure and one His will, one His beginning and one His supremacy, one His government, one His power, one His substance and one His honor, He Who is not approachable and is not reached and cannot be spoken to, like images and like formed things, and cannot be described, Whom the thoughts of these attempting cannot attain, nor the thoughts of the searchers nor the thoughts of the reasoners nor the thoughts of the poets. One in His divinity and divided into three hypostases which are in three persons, equal in one power, in one glory and in one nature, in one good pleasure and in one substance and in one honor. And I believe that He is one God in three hypostases, the Father and the Son and the Holy Spirit. And I believe that He is one in Godship and three in hypostases; three in one and one in three, division in the union and union in the division; no separation between His wisdom and reason and life. I say and believe and confess that the Father is the wisdom and the Son the reason and the Holy Spirit the life, and again I say and believe and confess that the Father is the begetter but is not the begotten, and to him alone evermore and to eternity belongs begetting and fatherhood. And further I say and believe and confess that the Son is the begotten one who is not a begetter and to him alone belongs the state of being begotten and the sonship. And I believe and say and confess that the Holy Spirit proceeds from the Father and takes from the Son, but is not a Son, and to him alone belongs the state of proceeding. And I believe that the Father did not precede the Son and the Holy Spirit in time and in the state of Godship. And I believe that the Son did not precede the Father and the Holy Spirit in time and in the state of Godship. And I believe that one hypostasis is not smaller or less, neither in honor nor in the state of Godship. I say and believe in three hypostases and one God. No beginning and no end, embracing all things and powerful over all things, and He knows all things that are in heaven or on earth; He knows the weight of the mountains and each single ones, He is a being to eternity, and He knows the beings, He is the Creator of beings, He is the God of beings, Who is hidden from the beings, and near to the beings, veiled from the beings, and far from the beings, known by all beings, and there is nothing which is not held by His hand. The Father is God from eternity, above the Son there is no God, and the Holy Spirit is the completion of the state of Godship. And when we say "the Father is God" we do not mean Him without His Son and His Holy Spirit. And when we say "the Holy Spirit is God," we do not mean Him without the Father and the Son. And again I say that God is the eternal grace which is in Him and the love of the Son of Man and the long-suffering of the Holy Spirit. And when He saw that sin increased and destroyed the creatures, and all creation served Satan, and their hearts went astray on the thoughts of idolatry and this work was tramped under foot, and their associations were scattered and the hope ceased, He punished them first by their expulsion from the garden of bliss, in order that the children of Adam should turn to their God and should seek forgiveness from Him. But the enemy became powerful over the elder of them, and he slew his brother and destroyed him with words of blasphemy and did not repent. Their children became corrupt and according to the word of the prophet, He punished them with the water of the deluge and none of them was saved except Noah (for he made a ship out of wood that does not rot), and he destroyed them by the drowning of all their generations. And again He punished the people of Sodom and Gomorrah by the burning fire. But men returned to their fluctuation and increased exceedingly their sins. Against them Paul, the apostle, is a witness, saying: 'The Lord has spoken to our fathers through the prophets.' (Hebrews 1:1) And in all this, the Lord was waiting for the repentance of the creatures; for the restoration of the creatures is impossible except by their Creator; for a crystal vessel, if it has been broken, cannot be repaired except by its maker. And when the time arrived, when the paternal mercy became great over the human creatures, the reason-hypostasis, which is the eternal Word, descended without being separated from the throne of His glory. His descent and association with us began by the announcement of Gabriel, the messenger between God and the Virgin Mary. He went and announced to her: 'Rejoice, O thou filled with grace, the Lord is with thee, thou blessed among women.' (Luke 1:28) And this was a thing too difficult to be understood by the hearts of the children of men - the incarnation of their Creator in the flesh of the creatures; but this took place only by His will. He descended from His eternal existence, no eye seeing Him, nor was He seen in the time of His descent. He dwelt in the womb of the Virgin Mary, as He knew it Himself, and His Father and His Holy Spirit. And from her He became flesh, and appeared in pure and holy flesh, as it united with His divinity without change or mixture. The fire of His Godship did not burn His flesh, and the coldness of His flesh did not extinguish His divinity. His divinity was not changed into His condition of flesh, as the gold in the smelting oven is not changed into silver, and was not mixed as vinegar is not mixed with honey; nor bitter with the sweet ; but he was born of the Virgin Mary, her virginity being sealed (preserved), like the birth of a look from the eye, and like the birth of sweat (or heat) from the body, and like the birth of a picture of a form from the mirror; the look does not break the eye, and still comes forth, and the picture of a form does not break the mirror, and yet enters into it, and the sweat does not break the body, and yet it comes forth. He came forth in human shape, with clean flesh, and with a rational soul, and with sublime understanding. The union of the Godship with the flesh was a mysterious union, which the understanding cannot reach, and for which the thoughts cannot find pictures. His divinity was not flesh, nor was His humanity divine, but as it is impossible for the flesh to become spiritual like the soul, and as the soul is not able to change into the nature of the flesh, but they both became one nature so is with the person of Jesus; thus the divinity does not change the humanity into its essence, and the humanity does not change the divinity into its essence, and yet we do not call Him by two names, nor two persons, nor two Gods, and not two hypostases, and not two natures, and not two Messiahs, but one Messiah and one hypostasis, and one nature, and one Son, who is born from the pure Virgin Mary. She gave him birth while she was a virgin, and in this way we call her the mother of God, the eternal Creator, who was identical with the Father, and the Holy Spirit, in substance. He it is of whom the Apostle Paul preaches, saying: 'From Paul the apostle of Jesus Christ, who was called and separated, and chosen to preach the Gospel of the Holy God, who was born in the flesh from the seed of the house of David, who was appointed Son of God through Spirit of holiness by his resurrection from dead' (Romans 1:1) It became known that He was the Son of God. I believe that He is light, which is from the light, and God, who is from God in truth. He did the deeds of God, signs and miracles, in the weak flesh. His divine nature was not separated, while performing signs and miracles, from the weak human nature, and men did not perceive His divine nature by itself without the human, as He performed miracles. I believe that He as having one nature out of His divine nature and His human nature; in that He performed signs and miracles as God and at the same time He slept in the flesh, He ate and drank in the flesh, He suffered and was crucified, and died, and was buried in the flesh, He resurrected in glory in the flesh, His divine nature being united with His human nature all the time. And it is He, concerning whom David, the prophet, prophesied, saying: 'Thou wilt not permit that thy just one see destruction'. (Psalm 16:10) I say: Blessed is He who ate in the house of Abraham and reclined in the house of Simeon and forgave the sins of the sinning woman. I do not say that there were two, one heavenly, and the other earthly, or that there was a separation in Him, or that there are two hypostases, one the son of a divine nature and the other the son of Mary as is testimony of Nestorius-cursed be he!. And he who teaches thus, may he be cursed! If anyone says: the one creator, the other created, cursed be he! If anyone says; one strong and the other weak, cursed be he! If anyone worships the flesh of Christ alone without its being united to divine nature, cursed be he! If anyone reasons out two adorations, cursed be he! If anyone introduces a fourfold character into the Trias, cursed be he! If anyone separates Christ from his Trias, cursed be he! If anyone worships his divine character without the human or the human character without the divine, cursed be he! If anyone establishes a new God and an old God, cursed be he! If anyone does not praise the hidden Father and the crucified Son and the Holy Spirit, cursed be he! If anyone does not adore the three hypostases in the same manner, let him be cursed! If anyone honors the Father above the Son, let him be cursed! And if anyone detracts from the honor of the hypostasis of the Son on account of the incarnation, let him be cursed! If anyone says that the Holy Spirit is not the Spirit of the Father and of the Son, let him be cursed! If anyone says: God and Christ, His companion, let him be cursed! If anyone says: the Lord and the Lord, let him be cursed! If anyone says: the Creator and the Creator let him be cursed! If anyone says: two spirits, one holy and one holy, let him be cursed! If anyone says: God in the beginning and God later, let him be cursed! If anyone says: a greater God and a lesser God let him be cursed. If anyone says, and pollutes his mouth in saying: two natures after the union let him be cursed! Like Leo who corrupted the faith and effected this schism and created this blasphemy! If anyone says: Christ is two, let him be cursed; for he does not believe the word of Paul, the apostle, who says: one Lord, one faith and one baptism (Ephesians 4:5). This word I confess and say, that the Father is God and the Son is the Word of God, and the Holy Spirit is the Spirit of God; and I confess that the Father, His Word and His Holy Spirit are one God. And I believe that the prophecy of Isaiah, the son of Amoz, concerning the Virgin Mary is true, that she has given birth to the son whose name is Immanuel, which is translated, God with us (Isaiah 7:14). And again he said by the command of the Lord in that prophecy, in which he said to him: speak to the children of Israel, 'Ye shall not choose many gods, I am the first and the last, and there is no other God besides me'. (Isaiah 44:6) And to Moses the prophet he said: O Israel, I am thy God, who has led thee out of the land of Egypt, and thou shalt not make to thee any gods besides me, and thou shalt not worship any graven image or likeness, not of what is in heaven nor of what is on earth. (Exodus 20:2-5) He means: not the likeness of the stars, and not the likeness of the sun, and of the moon, and not the likeness of the children of Adam, and not the likeness of the fish of the sea, and not the likeness of crocodiles or anything similar to these. And I confess the testimony of David, the prophet, who says: 'When thou hearest me thou dost not add unto thyself a strange god.' (Psalm 81:8-9) And I confess the testimony of Jeremiah, who says: 'Every god who is not the creator of the heavens and of the earth and of the sea and of all that is therein is no god.' (Jeremiah 10:11) And I believe that Christ clothed Himself in flesh and I believe that He is the Word of God, and 'through the Word of God the heavens were created, and through the Spirit of his mouth were all their hosts', as says David, the prophet. (Psalm 33:6) And I confess the testimony of Paul, the apostle, who says: 'Many are they who are called lords and gods; but we have only one God, who is the Father, in whose hands all things are held, and one Lord Jesus Christ, through whom are all things that are in the heavens and on earth.; (1 Corinthians 8:5-6) And I confess the testimony of Christ our Lord, who says to his disciples: 'Go and preach to all nations, in the name of the Father and of the Son and of the Holy Spirit.' (Matthew 28:19) He did not teach of two natures, concerning which the cursed Leo speaks. I believe in the confession of faith of the 318, who say: We believe in one God, the Father almighty; and in one Lord Jesus Christ, the only begotten son of God, and so forth; and in the Holy Spirit, the vivifying Lord. And this I confess and in this I live and in this I will die and in this is my pride. And again I say: If any one changes this faith, he shall return answer to the Lord on the day on which the Lord Jesus Christ will judge him; and his name will be erased from the Book of Life. And I speak as is the expression of Gregorius, the theologian, who says in his homily through which he expelled Nestorius from the Christian Church of the city of Constantinople; and he ascended the chair of teaching and sat down to read it, and called his homily "Theotokos" which is, "the mother of God," saying therein: I have no fear when I call thee the mother of God; a second highest heaven, thou art exalted above it, and thou art exalted above the cherubim, for these have not the power to look upon him, but thou hast carried him in thy arms, the divine Word." I say also with Cyrillus: "His divine nature was united with His human nature at the time of His incarnation." I believe that the One Who is filling heaven and earth, Him the weak Simeon carried on his arms and asked Him to give him the eternal rest, for there was none other whom he could trust for help. I believe in the testimony of His annunciation, the birth and the flight to the land of Egypt. Further, I believe that He was reared in Nazareth about twenty-five years. Further, I believe that He was baptized in the Jordan by John the Baptist. I believe that He revealed Himself to his disciples on Mount Tabor in the vision of His divinity. I believe that He gave to Peter the keys of the kingdom of heaven, and what he binds on earth will be bound in heaven, and what he loosens on earth will be loosened in heaven. I believe that He raised from the dead the son of the widow, Lazarus and the daughter of Jairus. I believe that He blessed five loaves and two fishes and satisfied with them 5000 souls, and again seven loaves and fish and satisfied with them 4,000 souls, besides the women and children. And I believe that He went to Jerusalem riding upon an ass with His disciples and all cried aloud, saying: 'Hosianna to the Son of David, blessed be He who comes in the name of the Lord' and thus the word of the prophet who says: out of the mouth of babes and sucklings hast thou ordained thy praise' (Psalm 8:2), has come true. I believe that He washed the feet of His disciples in the loft of Zion, that He gave them the power to journey around among the nations and lands preaching. I believe that He suffered and tasted of death in the flesh on the wood of the cross. I believe that Jews nailed the hand which formed our father Adam to the wood of the cross, but this was according to His own will. Then I believe that when He was buried He did not see destruction but He arose in glory and ascended into heaven and sits on the right hand of the inaccessible glory of His Father. I believe that He will come to judge the living and the dead. I believe that everyone who believes in our Lord Jesus Christ in true faith will be delivered. And I, the least of all the high priests, accept three holy councils, which were at Nicaea and at Constantinople and at Ephesus. And I accept further the words of the Syrian fathers, that of the Jacob of Nisibis, that of the Ephraim, and that of the Isaac the Syrian, and that of the Simeon the potter. I accept the words of Jacob of Serug, Philoxenus of Mabbug, Jacob the interpreter of Edessa, and Barsauma, the ornament of the ascetics. I accept the words of the twelve chapters which Cyrillus, the pride of teachers, spoke, and I accept the words of the Greek fathers Basilius and Gregorius the theologian. I accept the homilies of John Chrysostomus, the patriarch of Constantinople. I accept the words of Clemens and Epiphanius, the bishop of Cyprus. I accept the words of the holy and chosen Dioscorus the Great who expelled Marcion the apostate to the island Gangra, and that of the five fathers, his companions who converted Jews and did wonders among them until he brought them back to the right faith. I accept the words of the believing kings, of whom the first was Abgar, who was king of Edessa, the just Emperor Constantine, Theodosius the elder and his son the younger, and Zeno the just Emperor who condemned and burned the writing of the cursed Leo and declared the confession of faith of the Synod at Chalcedon wrong, and said: The curse of Christ rest upon Marcion and Pulcheria, and upon the fourth council and upon those who believed in the fourth council and corrupted the true faith, and upon Leo their companion, and upon those killed Barsauma of Nisibis with keys, and upon everyone that says Christ has two natures after the union. And I accept the six anathemas with which the holy Dioscorus, the Archbishop of Alexandria cursed the fourth council, and believe in them because they are right. The first anathema: Cursed be the fourth council and all in it and all that walk according to it and all that follow it, for it has falsified the faith of the 318 fathers, by adding a second nature to the Trinity. If they had feared the curse of the 318 fathers they would not have added one to the hypostases in the manner of Nestorius. The second anathema: Cursed all those that assembled themselves in the fourth council, because this has tramped upon the holy canons and changed the ordinances which the fathers had prescribed. The third anathema: Cursed be the bishops and fathers who had taken part in the council for honoring the person of Marcion thus transgressing against the Lord Christ; and their handwritings being in the protocol of the council, for not turning and not assembling another council concerning the faith. The fourth anathema: Cursed be all who would follow them: For these are they who have reversed the truth and that which the fathers promulgated and have accepted the epistle of Leo. The fifth anathema: Cursed be all that would follow them: For they received the children of Nestorius, that they should declare false the writings of Gregorius the theologian. The sixth anathema: Cursed be all that would follow them: For they believed in the foolishness of the faith of Nestorius and made the Lord Christ two natures and say that he is man individually and God individually. And may our Lady Mary say: Let it be cursed! And may the Father and the Son and the Holy Spirit say: Let it be cursed! And may angels and men say: Let it be cursed! And may the heavens and the earth say: Let it be cursed! And may the curse rest upon the fourth council unto eternity, as long as heaven and earth exist, and upon every one that speaks according to its words and upon every one that follows them or believes in their faith. Every one who follows them, as soon as they repent, let them be pardoned."
