Περὶ πίστεως

We define the only true and pureest faith to be that in in the Father and the Son and the Holy Spirit, the one divinity and authority, creator of all visible as well as invisible things, and the ruler of all manifested and intelligible creation. According to this faith, we revere the three intelligible [persons] as one, and prostrate ourselves before the one contemplated in the three [persons]; of them [the unity] is known by substance, the other [the trinity] is revealed by the hypostases. We do not diminish any of them nor set any of them higher, but we unify them in substance (as indeed they are also [unified] in worthiness, equality of honor, and glory), but divide them into hypostases (that is to say, persons) and particular properties, since each of them subsists essentially, indivisibly apprehended in their particular existence (this is paradoxical). We know that the Father is the cause, the begetter, and the originator. He is without beginning and uncaused, timeless and everlasting. But he who is the Offspring and Son is without beginning and co-everlasting with the Father, unalterable, impassible, unchanging, having his generation from the Father and referring to the Father as his cause and source. But that which proceeds, or the proceeding and sanctifying power, the Holy Spirit which always comes forth timelessly from the Father, having his origin not by generation but by procession, existing eternally along with the Father and the Son, worshipped together with them as sharing a throne, equal in honor and in glory, equally divine. The heavenly graces are poured out through him upon angels, men, and every rational nature. And thus the unapproachable and ever-shining radiance of the threefold godhead flashes like lightning upon us. This is why we believe in both the identity and the singleness of the substance, and we glorify the trinity of the persons; but we reject and abolish the atheism and absurdity of those who confuse and divide what does not accept confusion and division.