CONFESSION OF FAITH
of St. Gregory Palamas
I believe in one God who is above all else, above all, present in all things and transcends all, confessed and worshiped the Father, Son and Holy Spirit: monad in Trinity and Trinity in the monad, united without confusion and distinguished without separation: The Same is Monad Trinidad and omnipotent. The Father is without beginning or origin, not only because it is timeless, but as absolutely without a cause itself is the cause, root and source of the Godhead considered in the Son and the Holy Spirit alone is the cause critical of created things is not only Creator, but it is only Father's only Son and the only designer of the One Holy Spirit is eternal and eternally the Father, and eternally Unique Father and designers; greater than the Son and the Spirit, as a cause only, everything else is identical to them and co-honored.
this Father, the Son is unique, with no beginning as it is timeless, but not as his Father in principle, root and source : the Father alone, before all ages, intangible, without flux, without passion, he was released by begetting, but not separate from Him, as God from God, he is nothing like God, something like son, it is forever and eternally begotten Son and Son, eternally before God without confusion, it is not a cause or principle of the Godhead contemplated in the Trinity, because it exists from the Father as its cause and its principle, but it is the cause and principle of all created things, because through him all things were made. He who comes in the form of God, did not look like a theft being equal with God, but when the fullness of time came, he destroyed himself, taking the form of the Ever Virgin Mary, and benevolence of the Father and the cooperation of the Holy Spirit he was raised and born under the law of nature, God and Man at once, and being truly man, he became like us in everything except sin while remaining what he was, true God, who united without confusion or change the two natures, two wills and two energies, and only Son residing in a single hypostasis even after the Incarnation, he has completed all the works God as God, and all human acts as a man, and he was subject to human passions blameless: as God he is and remains impassive and immortal, but his own will, as a man, he suffers in the flesh. He was crucified, died and was buried, and the third day he rose again.
Appeared in disciples after the Resurrection, he promised power from on High, and ordered them to teach all nations, baptizing them in the Name of the Father, Son and Holy Spirit and teaching them to obey everything that had commanded: and he was taken to heaven and is seated at the right hand of the Father, through participation in our dough (human nature) the same honor and the same throne, the same deity. With this dough (human) it will return in glory to judge the living and the dead and give every man according to his works.
mounted to the Father, he sent on his holy disciples and apostles the Holy Spirit, who proceeds from the Father: He is with the Father and the Son, unprincipled as he, too, root for the Father, the source and cause, not as begotten, but proceeding.
From Father, too, before all ages, without flux, without passion, it came out, not by procreation but by procession, inseparable from the Father and the Son, since the fate Father and rests on the Son he is united with each other without confusion and distinguishable from each other without separation. He too is God from God, not anything like God, Another thing, as the Paraclete, Spirit Self-hypostatic (who is a person in itself), proceeding from the Father and sent it to say, made manifest by the Son, is also the cause of all things created, for in him all things were finalized. He has, with the Father and the Son, even honor, except the innascibility and birth.
It was sent by the Son to His disciples, that is to say, has been revealed. How, indeed, could it be otherwise sent by Him that He is inseparable? How might otherwise come to Whoever is around me now? Therefore, it is sent not only through the Son, but by the Father, and through the Son. And that also he himself is manifesting itself. For the shipment, ie, the manifestation of the Spirit is a common task.
It does not manifest itself as the essence, because "nobody has ever seen or described the nature of God", but in grace, strength and energy, which is common to the Father, Son and Spirit. Indeed, what each has its own, hypostasis is his and all its special attributes, however, they share not only the essence suressentielle, which is absolutely unnamed and undisclosed imparticipable because it transcends every name, every revelation and all participation but also Grace, Strength, Energy, the Splendor, the Kingdom, incorruptibility, and, in short, everything that God communicates himself and united by grace to the holy angels and men.
Neither distinction, nor the diversity of hypostasis, nor the separation and the variety of forces and energies not make him lose his simplicity, so that we confess one God Almighty in a single deity. Indeed, it is absolutely impossible that perfect hypostasis can give rise to a composition, and it is equally impossible to say that the mere fact of power is the one who has this or these powers, a thing made.
We also love an adoration on Holy Icon of the Son of God describes in his humanity because he has taken from us, and we report our worship relationship with the prototype we worship similarly the precious wood of the Cross and all the symbols of His sufferings, seeing in them the divine trophies won against the common enemy of our race, and similarly for the wholesome figure of the precious Cross, places and temples divine, sacred objects and words given by God, who lives all these things.
We similarly venerate the icons of all the saints, because of the love we bear them and because the God they served and loved truly. In reverence we bring our thoughts on the figures of icons.
We also love the relics of saints, because sanctifying grace does not withdraw their most holy bones ; the same way, in fact, the Deity of the Lord did separate focus His dead body during the three days.
We know nothing inherently bad or else the evil that the gap committed by rational beings (verbifiés) when misusing authority over themselves and God has given them.
We worship all the traditions, written and unwritten, of the Church, and above all, very mysterious and all-holy Communion, the Synaxis, the sacrificial ceremony which derive perfection and sanctity of all other mysteries, and in which, in memory of Him who has destroyed himself without lessening, and was incarnate and suffered for us, according to the command given by His divine voice, and his act of His hands are consecrated and deified very divine gifts, the Bread and Cup. In this sacrament is realized the principle of Life, the Body and Blood of Christ, and it is given to those who approach it with purity, to participate and communicate in a manner ineffable.
All those who confess or not believe as the Holy Spirit foretold by the prophets as the Lord appeared to us in the flesh, has decreed, as the apostles, his messengers, have preached, like our fathers and their successors have taught us, but who took the initiative of a heresy or individual inventors followed the wretched of such systems, we reject them and vow to anathema.
We accept and receive devoutly the holy Ecumenical Councils: the Three-one hundred to eighteen theophorous Fathers of Nicaea, which met the cons théomaque Arius, who in his impiety ( his false doctrine), the Son of God debased to the level of the creature and split into created and uncreated divinity is adored in the Father, the Son and the Spirit, and the next one hundred and fifty holy Fathers of Constantinople Macedonius cons of Constantinople, who in his impiety, choked back the Holy Spirit to the rank of creatures, and just as Arius, splitting also created and uncreated Divinity one; next, the Two Hundred Fathers of Ephesus against Nestorius, Patriarch of Constantinople, which rejected, in Christ, the hypostatic union of divinity and humanity and categorically refused to call the Virgin Mother of God that God has truly given birth, the fourth one of the Six Hundred Fathers of Chalcedon against Eutyches and Dioscorus who wrongly dogmatizing one nature in Christ, and the next that of One hundred and sixty-five fathers of Constantinople, held against both Theodore and Diodorus, who shared the opinions of Nestorius and tried to strengthen them in their writings and cons Origen, Didymus and Evagrius some, ancient authors, who tried to smuggle in the Church of God of chimeras of the invention and the following, assembled in the same city, one hundred to seventy Fathers cons Sergius, Pyrrhus, and Paul of Constantinople, who rejected, in Christ, the two energies and two wills, which correspond to the two natures, and finally the Second Council of Nicaea, with its three-hundred- sixty-seven Fathers, meeting the Iconomaques cons.
We also recognize all Saints Councils convened by the grace of God at various times and places just to strengthen the piety and evangelical life, among which we count the councils assembled in this great city, in the famous temple of the Holy Wisdom of God (Hagia Sophia ), against Barlaam the Calabrian, and he who, after him, adopted his ideas and all his zeal and cunning to defend them, I appointed Acyndinos. Those dogmatize the common grace of the Father, Son and Spirit, and the light of the coming century, in which the righteous will shine like the sun, and that Christ has shown lead in the brilliant mountain and lastly, generally speaking, that any force or energy of the Godhead three hypostasis, since it differs, however little it may be, of the divine nature, is a created thing, so they split, they also, so wicked, one in the Godhead created and uncreated.
pious minds confess that this light is very divine uncreated, and that all forces and energies in question are divine and uncreated, none of the natural attributes of God have begun in time. The Barlaam, them, the Orthodox consider as Ditheist and polytheists, the name also gives us Jews, Arians and Sabellians. But we, rejecting each other, as atheists and polytheists, we declare them totally excluded from the Pleroma of the pious faithful, as was done by the voice of the Synodal Tome of the Holy Mountain, the Holy Catholic Church and apostolic Church of Christ, and we keep our faith in a deity one trihypostatic and omnipotent, who loses no unity and simplicity by the fact Forces or Hypostases.
In addition, we await the resurrection the dead and eternal life in the century ahead. Amen.
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