Article
of Faith II
If
someone does not confess that one of the Holy Trinity, God the Word, before the
ages was timelessly begotten of the Father, and descended from heaven, and was
made incarnate by the Holy Spirit, and became human from our Lady, the holy, glorious
Theotokos and ever-virgin Mary (της αγιας ενδοξου θεοτοκου και αειπαρθενου Μαριας),
suffered in his own flesh, and died and was buried, and rose on the third day
according to the Scriptures, let him be anathema.
.
. .
Article
of Faith IV
If
someone does not confess that from the very moment of the union God the Word,
in the womb of the holy Theotokos and ever-virgin Mary (εν τη γαστρι της αγιας θεοτοκου και αειπαρθενου Μαριας), hypostatized with himself through the
union of a flesh from the same holy Theotokos (της αγιας θεοτοκου) which is consubstantial with us, ensouled
with a rational and intellectual soul, in a union that was both natural and
hypostatic, and came forth from her being one, without confession and without
division, let him be anathema.
Article
V
If
someone does not confess that our holy Lady, and ever-virgin Mary properly
speaking and in truth is the Theotokos (την δεσποιναν ημων και αειπαρθενον
Μαριαν κυριως και κατα αληθειαν θεοτοκον), in that she conceived and bore God
the Word incarnate, let him be anathema.
.
. .
Article
of Faith VII
If
someone, in saying that our one Lord, Jesus Christ, is discerned in two
natures, does not confess that the same is one of the holy Trinity, God the
Word begotten eternally from the Father, that in the last times of the age (cf.
Heb. 1:2) the same became incarnate, and was born of our Lady, the all-holy and
undefiled and ever-virgin Mary (εκ της παναγιας και αχραντου δεσποινης ημων
θεοτοκου και αειπαρθενου Μαριας), but knows him to be this one and another, and
not as one the same, according to the most wise Cyril, the same being perfect
in Godhead and perfect in humanity, and in that respect and in that alone
discerned in two natures, the same one suffering and not suffering in two
distinct respects, as the same Cyril, [now] among the saints, said, suffering
in human fashion in the flesh as a human being, but remaining impassible as God
amidst the sufferings of his own flesh, and that one and the same Christ and
Son performed things befitting God and things human by one theandric activity,
according to Dionysius [now] among the saints, distinguishing in contemplation
alone the elements from which the union came about, and mentally considering
these as remaining without change and without confusion after their natural and
hypostatic union, and recognizing in these the one and the same Christ and Son
without confusion and without separation, as he mentally considers the two to
be brought together mutually without confusion, holding the contemplation of
them as a matter of reality and not of lying illusion, but he does not separate
them in any way, since the rending into two has already been undone because of
the union which is ineffable and unconfused and inconceivable, saying according
to holy Athanasius: ‘At the one time there is flesh, at one time there is the
flesh of God the Word; and the one time there is flesh ensouled rational, at
the one time there is the flesh of God the Word endowed with a rational soul;’
but takes such an expression as dividing into parts, let him be anathema. (“Copy
of the Announcement which was agreed between Cyrus, then Pope of
Alexandria, and those of the Theodosian Party,” in Sophronius of Jerusalem
and Seventh-Century Heresy: The Synodical Letters and Other Documents
[trans. Pauline Allen; Oxford Early Christian Texts; Oxford: Oxford University
Press, 2009], 169, 171, 173)