I.
If anyone shall not confess that the nature or essence of the Father, of
the Son, and of the Holy Ghost is one, as also the force and the power; [if
anyone does not confess] a consubstantial Trinity, one Godhead to be worshipped
in three subsistences or Persons: let him be anathema. For there is but one God
even the Father of whom are all things, and one Lord Jesus Christ through whom
are all things, and one Holy Spirit in whom are all things.
II.
If anyone shall not confess that the Word of God has two nativities, the
one from all eternity of the Father, without time and without body; the other
in these last days, coming down from heaven and being made flesh of the holy
and glorious Mary, Mother of God and always a virgin, and born of her: let him
be anathema.
III.
IF anyone shall say that the wonder-working Word of God is one [Person]
and the Christ that suffered another; or shall say that God the Word was with
the woman-born Christ, or was in him as one person in another, but that he was
not one and the same our Lord Jesus Christ, the Word of God, incarnate and made
man, and that his miracles and the sufferings which of his own will he endured
in the flesh were not of the same [Person]: let him be anathema.
IV.
If anyone shall say that the union of the Word of God to man was only
according to grace or energy, or dignity, or equality of honor, or authority,
or relation, or effect, or power, or according to good pleasure in this sense
that God the Word was pleased with a man, that is to say, that he loved him for
his own sake, as says the senseless Theodorus, or [if anyone pretends that this
union exists only] so far as likeness of name is concerned, as the Nestorians
understand, who call also the Word of God Jesus and Christ, and even accord to
the man the names of Christ and of Son, speaking thus clearly of two persons,
and only designating disingenuously one Person and one Christ when the
reference is to his honor, or his dignity, or his worship; if anyone shall not
acknowledge as the Holy Fathers teach, that the union of God the Word is made
with the flesh animated by a reasonable and living soul, and that such union is
made synthetically and hypostatically, and that therefore there is only one
Person, to wit: our Lord Jesus Christ, one of the Holy Trinity: let him be
anathema. As a matter of fact the word "union" (thj enwsewj) has many meanings, and the
partisans of Apollinaris and Eutyches have affirmed that these natures are
confounded inter se, and have asserted a union produced by the mixture of both.
On the other hand the followers of Theodorus and of Nestorius rejoicing in the
division of the natures, have taught only a relative union. Meanwhile the Holy
Church of God, condemning equally the impiety of both sorts of heresies,
recognizes the union of God the Word with the flesh synthetically, that is to
say, hypostatically. For in the mystery of Christ the synthetical union not
only preserves unconfusedly the natures which are united, but also allows no
separation.
V.
If anyone understands the expression "one only Person of our Lord
Jesus Christ" in this sense, that it is the union of many hypostases, and
if he attempts thus to introduce into the mystery of Christ two hypostases, or
two Persons, and, after having introduced two persons, speaks of one Person
only out of dignity, honor or worship, as both Theodorus and Nestorius insanely
have written; if anyone shall calumniate the holy Council of Chalcedon,
pretending that it made use of this expression [one hypostasis] in this impious
sense, and if he will not recognize rather that the Word of God is united with
the flesh hypostatically, and that therefore there is but one hypostasis or one
only Person, and that the holy Council of Chalcedon has professed in this sense
the one Person of our Lord Jesus Christ: let him be anathema. For since one of
the Holy Trinity has been made man, viz.: God the Word, the Holy Trinity has
not been increased by the addition of another person or hypostasis.\
VI.
IF anyone shall not call in a true acceptation, but only in a false
acceptation, the holy, glorious, and ever-virgin Mary, the Mother of God, or
shall call her so only in a relative sense, believing that she bare only a
simple man and that God the word was not incarnate of her, but that the
incarnation of God the Word resulted only from the fact that he united himself
to that man who was born [of her]if he shall calumniate the Holy Synod of Chalcedon as though it had asserted
the Virgin to be Mother of God according to the impious sense of Theodore; or
if anyone shall call her the mother of a man or the Mother of Christ, as if Christ were not God, and
shall not confess that she is exactly and truly the Mother of God, because that
God the Word who before all ages was begotten of the Father was in these last
days made flesh and born of her, and if anyone shall not confess that in this
sense the holy Synod of Chalcedon acknowledged her to be the Mother of God: let
him be anathema.
VII.
IF anyone using the expression, "in two natures," does not
confess that our one Lord Jesus Christ has been revealed in the divinity and in
the humanity, so as to designate by that expression a difference of the natures
of which an ineffable union is unconfusedly made, [a union] in which neither
the nature of the Word was changed into that of the flesh, nor that of the
flesh into that of the Word, for each remained that it was by nature, the union
being hypostatic; but shall take the expression with regard to the mystery of
Christ in a sense so as to divide the parties, or recognizing the two natures
in the only Lord Jesus, God the Word made man, does not content himself with
taking in a theoretical manner
the difference of the natures which compose him, which difference is not
destroyed by the union between them, for one is composed of the two and the two
are in one, but shall make use of the number [two] to divide the natures or to
make of them Persons properly so called: let him be anathema.
VIII.
IF anyone uses the expression of two natures," confessing that
a union was made of the Godhead and of the humanity, or the expression
"the one nature made flesh of God the Word," and shall not so
understand those expressions as the holy Fathers have taught, to wit: that of
the divine and human nature there was made an hypostatic union, whereof is one
Christ; but from these expressions shall try to introduce one nature or
substance [made by a mixture] of the Godhead and manhood of Christ; let him be
anathema. For in teaching that the only-begotten Word was united hypostatically
[to humanity] we do not mean to say that there was made a mutual confusion of
natures, but rather each [nature] remaining what it was, we understand that the
Word was united to the flesh. Wherefore there is one Christ, both God and man,
consubstantial with the Father as touching his Godhead, and consubstantial with
us as touching his manhood. Therefore they are equally condemned and
anathematized by the Church of God, who divide or part the mystery of the
divine dispensation of Christ, or who introduce confusion into that mystery.
IX.
IF anyone shall take the expression, Christ ought to be worshipped in his
two natures, in the sense that he wishes to introduce thus two adorations, the
one in special relation to God the Word and the other as pertaining to the man;
or if anyone to get rid of the flesh, [that is of the humanity of Christ,] or
to mix together the divinity and the humanity, shall speak monstrously of one
only nature or essence of the united (natures), and so worship Christ, and does not
venerate, by one adoration, God the Word made man, together with his flesh, as
the Holy Church has taught from the beginning: let him be anathema.X.
IF anyone does not confess that our Lord Jesus Christ who was crucified
in the flesh is true God and the Lord of Glory and one of the Holy Trinity: let
him be anathema.XI.
IF anyone does not anathematize Arius, Eunomius, Macedonius, Apollinaris,
Nestorius, Eutyches and Origen, as well as their impious writings, as also all
other heretics already condemned and anathematized by the Holy Catholic and
Apostolic Church, and by the aforesaid four Holy Synods and [if anyone does not
equally anathematize] all those who have held and hold or who in their impiety
persist in holding to the end the same opinion as those heretics just
mentioned: let him be anathema