I.
If anyone says that the Emmanuel is true God, and not rather God with us,
that is, that he has united himself to a like nature with ours, which he
assumed from the Virgin Mary, and dwelt in it; and if anyone calls Mary the
mother of God the Word, and not rather mother of him who is Emmanuel; and if he
maintains that God the Word has changed himself into the flesh, which he only
assumed in order to make his Godhead visible, and to be found in form as a man,
let him be anathema.
II.
If any one asserts that, at the union of the Logos with the flesh, the divine
Essence moved from one place to another; or says that the flesh is capable of
receiving the divine nature, and that it has been partially united with the
flesh; or ascribes to the flesh, by reason of its reception of God, an
extension to the infinite and boundless, and says that God and man are one and
the same in nature; let him be anathema.
III.
IF anyone shah after the [hypostatic] union divide the hypostasis in the
one Christ, joining them by that connection alone, which happens according to
worthiness, or even authority and power, and not rather by a coming together, which is made by natural
union let him be anathema.
IV.
If any one assigns the expressions of the Gospels and Apostolic letters, which
refer to the two natures of Christ, to one only of those natures, and even
ascribes suffering to the divine Word, both in the flesh and in the Godhead;
let him be anathema.
V.
If any one ventures to say that, even after the assumption of human
nature, there is only one Son of God, namely, he who is so in nature, while he (Since the assumption of the flesh) is certainly Emmanuel; let him be anathema
VI.
If anyone, after the Incarnation calls another than Christ the Word, and ventures
to say that the form of a servant is equally with the Word of God, without
beginning and uncreated, and not rather that it is made by him as its natural
Lord and Creator and God, and that he has promised to raise it again in the
words: "Destroy this temple, and in three days I will build it up
again"; let him be anathema.
VII.
If any one says that the man who was formed of the Virgin is the
Only-begotten, who was born from the bosom of the Father, before the morning
star was, and does not rather confess that he has obtained the designation of
Only-begotten on account of his connection with him who in nature is the
Only-begotten of the Father; and besides, if any one calls another than the
Emmanuel Christ let him be anathema.
VIII.
IF anyone shall dare to say that the assumed man ought to be worshipped
together with God the Word, and glorified together with him, and recognized together
with him as God, and yet as two different things, the one with the other (for
this " Together with" is added [i. e., by the Nestorians] to convey
this meaning); and shall not rather with one adoration worship the Emmanuel and
pay to him one glorification, as [it is written];The Word was made
flesh: let him be anathema
IX.
If anyone says that the form of a servant is of like nature with the Holy
Ghost, and not rather that it owes its union with the Word which has existed
since the conception, to his mediation, by which it works miraculous healings
among men, and possesses the power of expelling demons; let him be anathema.