# Tome to the Antiochenes

- Author: [Athanasius of Alexandria](https://sophiascriptura.com/fathers/authors/athanasius/)
- Latin title: *Tomus ad Antiochenos*
- Date: 362 (probable)
- Source: J.-P. Migne, ed., Patrologiae cursus completus, Series Graeca 26 (Paris: Migne, 1857), Tomus ad Antiochenos (reprinting the Benedictine edition of B. de Montfaucon, Paris, 1698)

- Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator
- Editions and translations: Hans-Georg Opitz et al., eds., Athanasius Werke, vol. 2 (Berlin: de Gruyter, 1935–)
- Work page: https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/
- Passages: 10

## Tome to the Antiochenes 1

- URL: https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-1
- Source: PG 26:796b–797b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: The council of Alexandria (362) writes to the bishops sent to Antioch, rejoicing that many wish to return to communion and praying for one faith among all.

### Greek text

Πεπείσμεθα μὶν, ὅτι, λειτουργοὶ Θεοῦ καὶ οἶκονόμοι καλοὶ τυγχάνοντες, ἱκανοί ἕστε πρὸς ἅπαντα τὰ τῆς Ἑκκλησίας ἀρμόζεσθαιʼ ἒπειδὴ δὲ καὶ εἱς ἡμᾶς ἦλθεν, ὅτι πλεῖστοι πρότερον διὰ φιλονεικίαν διαιρεθέντες ἀφʼ ἡμῶν, νῦν εἷʼρηνεύειν βούλονται, πολλοὶ δὲ, καὶ τῆς πρὸς τοὺς Ἀρειομανίτας σχέσεως ἀποστάντες, ἀντιποιοῦνται τῆς πρὸς ἡμᾶς κοινωνίας* ἀναγκαῖον ἡγησάμεθα ταῦθʼ ἅπερ δγράψαμεν ἡμεῖς τε καὶ οἱ ἀγαπητοὶ ἡμῶν Εὐσέβιός τε καὶ Ἀστέριος, γράψαι τῇ ὑμῶν χρηστότητι, καὶ αὐτοὶ ἀγαπητοὶ καὶ ὡς ἀληθῶς ποθεινότατοι συλλειτουργοὶ, χαίροντες μὲν ἐπὶ τῇ τοιαύτῃ ἀκοῇ, εὐχόμενοι δὲ ’ίνα καὶ, εἷʼτις ἔτι περιλείπεται ιμακρὰν ἀφʼ ἡμῶν, καὶ εἴτις ἔτι τοῖς Ἀρειανοῖς συνερχόμενος φαίνεται, οὗτος ἀποπηδήσῃ τῆς ἐκείνων pavide: ὥστε πάντας πανταχοῦ λοιπὸν λέγεινʼ ‹‹ Εἷς Κύριος, μία πί· στις. ›› Τί γὰρ οὕτω ‹‹ καλὸν,›› ὡς ὁ Ὑμνῳδὸς εἶπεν, ἢ τί « τερπνὸν ›› ἀλλʼ ἢ (ι τὸ κατοικεῖν ἀδελφοὺς ἐπὶ τὸ αὐτό ; » Οἶκος δὲ ἡμῶν ἡ Ἐκκλησία-καὶ φρόνημα εἶναι πρέπει τὸ αὐτό· σῦτω γὶρ πιστεύομεν καὶ τὸν Κύριον μεθʼ ἡμῶν κατοικήσειν λέγοντα· α Ἐνοικήσω έν αύτοῖς καὶ ἐμπεριπατήσω, ›› καὶ, ι Ὧδε κατοικήσω, ὅτι ᾐρετισάμην αύτήν. ›› Ὧδε δὲ ποῦ, ἢ ἔνθα μία πίστις καὶ εὐσέβεια κηρύσσεται; ’

### English translation (Claude)

We are persuaded that, being ministers of God and good stewards, you are sufficient to set in order all the affairs of the Church. But since it has come to us too that many who were formerly separated from us through contentiousness now wish to be at peace, and that many, having broken off their connection with the Ariomaniacs, seek communion with us, we thought it necessary to write to your kindness what we and our beloved Eusebius and Asterius have written, you who are yourselves beloved and truly most longed-for fellow ministers. We rejoice at such news, and we pray that, if anyone is still left far from us, and if anyone is still seen meeting with the Arians, he may leap away from their madness, so that from now on all everywhere may say, “One Lord, one faith.” For what is so “good,” as the Psalmist said, or what so “pleasant,” as “for brothers to dwell together”? And our dwelling is the Church, and it is fitting that our mind be the same; for so we believe that the Lord too will dwell with us, who says, “I will dwell in them and walk among them,” and, “Here will I dwell, for I have chosen it.” And where is “here,” but where one faith and piety is proclaimed?

### Scripture references

- 1 Cor 4:1: allusion, medium confidence
- Eph 4:5: quotation, high confidence
- Ps 133:1 (132:1 LXX): quotation, high confidence
- 2 Cor 6:16: quotation, high confidence
- Ps 132:14 (131:14 LXX): quotation, high confidence

### Translation notes

- The Tome to the Antiochenes is the synodal letter of the council held at Alexandria in 362 under Athanasius after the return of the exiled bishops; it is addressed to Eusebius of Vercelli, Lucifer, Asterius and others (see ch. 10). “Madness” renders the OCR's garbled “pavide:”, read as μανίας by sense. “Ministers and stewards”: 1 Cor 4:1. “One Lord, one faith”: Eph 4:5. “How good and how pleasant …”: Ps 133:1 (LXX 132:1). “I will dwell in them …”: 2 Cor 6:16. “Here will I dwell …”: Ps 132:14 (LXX 131:14).

### Citation (SBL)

Athanasius, Tom. 1 (PG 26:796b–797b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-1).

## Tome to the Antiochenes 2

- URL: https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-2
- Source: PG 26:797b–797d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: The bishops explain that church business kept them in Egypt, and that Eusebius and Asterius go to Antioch in their stead.

### Greek text

Ἐβουλόμεθα μὲν οὖν ἀληθῶς καὶ ἡμεῖς οἰ ἀπὸ τῆς Αἰγύπτου ἅμα τοῖς ἀγαπητοῖς ἡμῶν ἀδελφοῖς Εὐσεβίῳ καὶ Ἀστερίῳ διὰ πολλά μὶν, μάλιστα δὲ τούτου χάριν ἐλθεῖν, ’ἶνʼ ἅμα τὴν ὑμετέραν περιπτυξώμεθα διάθεσιν, καὶ κοινῇ τῆς τοιαύτης ἀπολαύσωμεν εἰρήνης τε καὶ ὁμονοίας· ἐπειδὴ δὲ, καθὼς καὶ ἐν ταῖς ἄλλαις ἐπιστολαῖς ἐδηλώσαμεν, καὶ δύνασθε μαθεῖν παρὰ τῶν αὐτῶν συλλειτουργῶν ἡ μῶν, αἱ έκκλησιαστικαὶ χρεῖαι κατέχουσιν ἡμᾶς· ἐλυπήθημεν μὲν, ὅμως δὲ ἠξιώσαμεν τοὺς αὐτοὺς συλλειτουργοὺς ἡμῶν Εὐσέβιον καὶ Ἅστέριον ἐλθεῖν ἀνθʼ ἡμῶν πρὸς ὑμᾶςʼ καὶ χάρις αὐτῶν τῇ θεοσεβείᾳ, ὅτι, καίπερ αὐτοὶ δυνάμενοι σπεύδειν εἰς τὰς παροικίας ἑαυτῶν, προέκριναν πάντων τήν πρὸς ὑμᾶς ὁδὸν ἕνεκα τῆς κατεπειγούσης έκκλησιαστικῆς χρείας· Συνθεμένων οὗν αὐτῶν, παρεμυθησάμεθα ἑαυτοὺς, ὅτι, αὐτῶν τε καὶ ὑμῶν ἐκεῖ τυγχανόντων, πάντες ἑαυτοὺς ἡγούμεθα συνεῖναι ὑμῖν.

### English translation (Claude)

We, then, who are from Egypt truly wished to come together with our beloved brothers Eusebius and Asterius, for many reasons, but above all for this one: that we might together embrace your affection and enjoy in common such peace and concord. But since, as we made known in our other letters too, and as you can learn from these same fellow ministers of ours, the needs of the church detain us, we were grieved, but nevertheless asked these same fellow ministers of ours, Eusebius and Asterius, to come to you in our stead. And thanks be to their piety, that, though they could have hurried to their own dioceses, they preferred the journey to you above all, because of the pressing need of the church. When they agreed, we consoled ourselves that, with them and you being there, we all consider ourselves to be with you.

### Citation (SBL)

Athanasius, Tom. 2 (PG 26:797b–797d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-2).

## Tome to the Antiochenes 3

- URL: https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-3
- Source: PG 26:797d–800b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: The council sets the terms for reunion at Antioch: anathematize Arianism, confess the Nicene faith, and deny that the Holy Spirit is a creature.

### Greek text

Πάντας τοίνυν τοὺς βουλομένους εἰρηνεύειν πρὸς ἡμᾶς, καὶ μάλιστα τοὺς έν τῇ Παλαιᾷ συναγομένους, καὶ τοὺς ἀποτρέχοντας δὲ ἀπὸ τῶν Ἀρειανῶν προσκαλέσασθε παρʼ ἑαυτοῖς, καὶ ὡς μὲν πατέρες υἱοὺς προσλάβεσθε, ὡς δὲ διδάσκαλοι καὶ κηδεμόνες ἀποδέξασθε, καὶ σονάψαντες αὐτοὺς τοῖς ἀγαπητοῖς ἡμῶν τοῖς περὶ Παυλῖνον, μηδὲν πλέον ἀπαιτήσητε παρʼ αὐτῶν ἢ ἀναθεματίζειν μὲν τὴν ’Δρειανήν αἳρεσιν, ὁμολογεῖν δὲ τήν παρὰ τῶν ἁγίων Πατὲρων ὁμολογηθεῖσαν ἐν Νικαίᾳ πίστιν, ἀναθεματίζειν δὲ καὶ τοὺς λέγοντας κτίσμα εἶναι τὸ Πνεῦμα τὸ ἅγιον, καὶ διῃρημένον ἐκ τῆς οὐσίας τοῦ Χριστοῦ. Τοῦτο γάρ ἐστιν ἀληθῶς ἆποπηδᾷν ἀπὸ τὴς μυσαρᾶς αἱρέσεως τῶν ’Λρειανῶν, τὸ μή διαιρεῖν τήν ἁγίαν Τριάδα, καὶ λέγειν τι ταύτης εἶναι κτίσμα. Οἱ γὰρ προσποιούμενοι μὶν ὀνομάζειν τὴν ὁμολογηθεῖσαν έν Νικαίᾳ πίστιν, τολμῶντες δὶ κατᾶ τοῦ ἁγίου Πνεύματος βλασφημεῖν, ούδὶν πλέον ποιοῦσιν, ἢ τήν Ἀρειανήν αʼίρεσιν τοῖς μὲν ῥήμασιν ἀρνοῦνται, τῷ δὲ φρονήματι ταύτην κατέχουσιν. ’Λναθεματιζέσθω δὲ παρᾶ πάντων ὴ Σαβελλίου καὶ Παύλου τοῦ Σαμοσατέως ἀσέβεια, καὶ Οὐαλεντίνου καὶ Βασιλείδου ἡ μανία, καὶ τῶν Μανιχαίων ἡ παραφροσύνη· τούτων γὰρ οὕτω γινομένων, πᾶσα παρά πάντων ὑποψία φαύλη περιαιρεθήσεται, καὶ μόνη τῆς καθολικῆς Ἐκκλησίας ἡ πίστις καθαρὰ δειχθήσεται.

### English translation (Claude)

All, then, who wish to be at peace with us, and especially those who assemble in the Old Church, and those too who are coming over from the Arians, call to yourselves; receive them as fathers receive sons, and welcome them as teachers and guardians; and, uniting them to our beloved Paulinus and those with him, require nothing more of them than to anathematize the Arian heresy and confess the faith confessed by the holy Fathers at Nicaea, and to anathematize also those who say that the Holy Spirit is a creature and divided from the essence of Christ. For this is truly to leap away from the abominable heresy of the Arians: not to divide the holy Trinity, and not to say that anything in it is a creature. For those who pretend to name the faith confessed at Nicaea, but dare to blaspheme against the Holy Spirit, do nothing more than deny the Arian heresy in words while holding it in their mind. And let the impiety of Sabellius and of Paul of Samosata, the madness of Valentinus and Basilides, and the folly of the Manichees be anathematized by all; for when this is done, every evil suspicion will be removed from all, and the faith of the catholic Church alone will be shown pure.

### Translation notes

- “The Old Church” (ἡ Παλαιά): the old church of Antioch, where the followers of Meletius assembled; Paulinus led the smaller group that had held to Eustathius. “Essence” renders οὐσία.

### Citation (SBL)

Athanasius, Tom. 3 (PG 26:797d–800b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-3).

## Tome to the Antiochenes 4

- URL: https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-4
- Source: PG 26:800b–800c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: The council asks that nothing beyond the Nicene faith be required of either party at Antioch.

### Greek text

’Ότι μὲν οὖν ταύτην ἔχομεν τὴν πίστιν ἡμεῖς τε ιαὶ οἱ ἀεὶ μεθʼ ἡμῶν τήν κοινωνίαν ἐσχηκότες, οὐδένα ὥτε ὑμῶν οὔθʼ 1ἕτερόν τινα ἀγνοεῖν ἡγούμεθα. Επειδὴ δὲ συγχαίρομεν τοῖς βουλομένοις συνάπτεσθα·, ιτᾶσι μὲν, ἐξαιρέτως δὲ τοῖς έν τῇ Παλαιᾷ συναγομένοις, καὶ μάλιστα τὸν Κύριον ἐδοξάσαμεν, ὡς ἐπὶ πᾶσι, καὶ ἐπὶ τῇ ἀγαθῇ προθέσει τούτων · παρακαλοῦμεν ὑμᾶς ἐπὶ τούτοις γίνεσθαι τούτων τήν ὁμόνοιαν, καὶ μηδὲν τούτων πλέον, καθὰ προείπομεν, μήτε τοὺς έν τῇ Παλαιᾷ συναγομένους ἀπαιτεῖσθαι παρʼ ὑμῶν, μήτε τοὺς περὶ Παυλῖνον ἕτερόν τι μήτε πλέον τῶν έν Νικαίᾳ προβάλλεσθαι.

### English translation (Claude)

That we, and those who have always had communion with us, hold this faith, we think that none of you, nor anyone else, is unaware. But since we rejoice with all who wish to be united, and especially with those who assemble in the Old Church, and have glorified the Lord above all, as for all things, so for their good purpose, we exhort you that concord with them be established on these terms; and that, as we said before, nothing more than this be required by you of those who assemble in the Old Church, and that Paulinus and those with him put forward nothing else and nothing beyond what was done at Nicaea.

### Citation (SBL)

Athanasius, Tom. 4 (PG 26:800b–800c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-4).

## Tome to the Antiochenes 5

- URL: https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-5
- Source: PG 26:800c–804b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: The council rejects the so-called creed of Sardica and records how those who spoke of three hypostases and those who spoke of one hypostasis explained themselves and were found to agree in the Nicene faith.

### Greek text

Καὶ τό θρυληθὲν γοῦν παρά τινων πιττάκιον, ὡς έν τῇ κατὰ Σαρδικὴν συνόδῳ συνταχθὲν περὶ πίστεως, κωλύετε κᾶν ὅλως ἀναγινώσκεσθαι ἢ προφέρεσθαι· οὐδὲν γὰρ τοιοῦτον ὥρισεν ἡ σύνοδος. Ἠξίωσαν μὲνγὰρ τινες, ὠς ἐνδεοῦς οὔσης τῆς κατὰ Νίκαιαν συνόδου, γράψαι περὶ πίστεως, καὶ ἰπεχείρησάν γε προπετῶςʼ ἡ δὲ ἁγία σύνοδος ἡ ἐν Σαρδικῇ συναχθεῖσα ἠγανάκτησε, καὶ ὥρισε μηδὲν ἔτι περὶ πίστεως γράφεσθαι, ἀλλʼ ἀρκεῖσθαι τῇ ὲν Νικαίᾳ παρὰ τῶν Πατέρων ὁμολογηθείσῃ πίστει, διὰ τὸ μηδὲν αὐτῇ λείπειν, ἀλλὰ πλήρη εὐσεβείας εῖναι, καὶ ὅτι μή δεῖν δευτέραν ἐκτίθεσθαι πίστιν, ἵνα μὴ ἡ έν Νικαίᾳ γραφεῖσα ὡς ἀτελὴς οὖσα νομισθῇ, καὶ πρόφασις δοθῇ τοῖς ἐθέλουσι πολλάκις γράφειν καὶ ὁρίζειν περὶ πίστεως. Ὅθεν κᾶν τοῦτό τις, ἢ ἓτερον προβάλληται, παύετε τοὺς τοιούτους, καὶ μᾶλλον είρηνεύὲιν αὐτοὺς πείθετε ο καὶ γὰρ οὐδὲν πλέον συνείδὸμεν ἐν τούτοις ἢ φιλονεικίαν μόνην. Οὕς γὰρ ἐμέμφοντό τινες ὡς τρεῖςλέγοντας ύποσνέσεις, διὰ τὸ ἀγράφους καὶ ὑπόπτους αὐτόθεν εἶναι τὰς λέξεις, ἠξιώσαμεν μὲν μηδὲν πλέον ἐπιζητεῖν πλὴν τῆς κατὰ Νίκαιαν ὁμολογίας· ἆνεκρίναμεν δὲ ὅμως τούτους διὰ τὴν φιλονεικίαν, μή ἄρʼ ὡς οἱ Ἀρειομανῖται λέγουσιν ἀπηλλοτριωμένας καὶ ἀπεξενωμένας, ἀλλο‹ τριοουσίους τε ἀλλήλων,καὶ εκάστην καθʼ ἑαυτὴν ὑπόστασιν διῃρημένην, ὡς ἔστι τά τε ἄλλα κτίσματα, καὶ οἱ ἐξ ἀνθρώπων γεννώμενοι · ἢ ὥσπερ διαφόρους οὐσίας, ὥσπερ έστὶ χρυσὸς, ἢ ἄργυρος, ἢ χαλκὸς, οὕτω καὶαύτοὶ λέγωσιν ἢ ὡς ἄλλοι αἱρετικοὶ τρεῖς ἀρχὰς καὶ τρεῖς θεοὺς λεγουσιν,οῦτω καὶ οὗτοι φρονοῦντες, τρεῖς ὑποστάσειέ λέγωσι; Διεβεβαιώσαντο μήτε λέγειν, μήτε πεφρονηκέναι ποτὲ οὕτως.Ἐρωτώντων δὲ ἡμῶν αὐτούςʼ Πῶς οὖν ταῦτα λέγετε; ἢ διὰ τίδὲ ὅλως τοιαύταις χρῆσθαι λέξεσιν ; ἀπεκρίναντο, διὰ τὸ εἰς ἁγίαν Τριάδα πιστεύειν, οὐκ ἆνοματι Τριάδα μόνον, ἄλλʼ ἀληθῶς οὖσαν καὶ ὑφεστῶσαν, Πατέρα τε ἀληθῶς ὄντα καὶ ὑφεστῶτα, καὶ Υἱὸν ἀληθῶς ἐνούσιον ὄντα καὶ ὑφεστῶτα, καὶ Πνεῦμα ἅγιον ὑφεστὼς καὶ ὑράρχον οἴδαμεν, μήτε δὲ εἰρηκέναι τρεῖς θεοὺς ἢ τρεῖς ἀρχὰς, μήθʼ ὅλως ἀνέχεσθαι τῶν τοῦτο λεγόντων, ἢ φρονούντων· ἀλλʼ εἰδέναι ἁγίαν μὲν Τριάδα, μίαν δὲ θεότητα, καὶ μίαν ἀρχὴν, καὶ Υῑὸν μὲν ὁμοούσιον τῷ Πατρὶ, ὡς εἶπον οἱ Πατέρες, τὸ δὲ ἅγιον Πνεῦμα, ού κτίσμα, οὐδὲ ξένον, ἀλλʼ ἴδιον καὶ ἀδιαίρετον τῆς οὐσίας τοῦ Υἱοῦ καὶ τοῦ … ’Λποδεξάμενοι δὲ τούτων τήν ἑρμηνείαν τῶν λέξεων, καί τὴν ἀπολογίαν, ἆνεκρίναμεν τοὺς αἱ· τιαθέντας παρᾶ τούτων,ὡς λέγοντάς μίαν ὑπόστασιν, μή ἆρα ὡς Σαβέλλιος φρονεῖ, οὕτω καὶ οὗτοι λέγουσιν ἐπὶ ἀναιρέσει τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος, ἢ ὡς ἀνυυσίου ὄντος τοῦ Υὶοῦ, ἢ ἀνυποστάτου τοῦ ἁγίου Πνεύματος; 0t δὲ καὶ αὐτοὶ διεβεβαιώσαντο μήτε τοῦτο λέγειν, μήτε οὕτω πεφρονηκέναι πώποτε· ἀλλʼ ὑπόστασιν μὶν λέγομεν, ἡγούμενοι ταὺτὸν εἶναι εἰπεῖν ὑπόστασιν καὶ οὐσίαν· μίαν δᾶ φρονοῦμεν, διὰ τὸ ἐκ τῆς οὐσίας τοῦ Πατρὸς εἶναι τὸν Υἱὸν, καὶ διὰ τήν ταυτότητα τῆς φύσεως ’ μίαν γὰρ θεότητα, καὶ μίαν εἶναι τὴν ταύτης φύσιν πιστεύομεν, καὶ οὐκ ἄλλην μὲν τήν τοῦ Πατρὸς, ξένην δὲ τούτου τήν τοῦ rio-3, καὶ τήν τοῦ ἀγίου Ηνεύματος. ’Λμέλει κάκεῖ o't αἰτιαθέντες ὡς εἰρηκότες τρεῖς ὑποστάσεις συνετίθεντο τούτοιςʼ καὶ αὐτεὶ δὲ οἱ εἰρηκότες μίαν οὐσίαν τὰ ἐκείνων ὥσπερ ἡσμήνευσαν καὶ ὡμολόγουν, ιαὶ ἀνεθεματίζετο παρʼ ἀμφοτίρων τῶν μερῶν Ἀρειός τε ὡς Χριστομάχος, καὶ Σαβἑλλιος καὶ Παῦλος ὁ Σαμοσατεὺς ὡς ἀσεβεῖς, καὶ Οὒαλεντῖνος καὶ Βασιλείδης ὡς ἀλλότριοι τῆς ἀληθείας, Μανιχαῖος δὲ ὡς ὲφευρετής κακῶν· πάντες τε τῇ τοῦ Θεοῦ χάριτι, καὶ μετᾶ τὰς τοιαύτας ἑρμηνείας ὁμοῦ συντίθενται τῶν τοιούτων λέξεων βελτίονα καὶ ἀκριβεστέραν εἶναι τήν ἐν Νικαίᾳ παρά τῶν Πατέρων ὁμολογηθεῖσαν πίστιν, καὶ τοῦ λοιποῦ τοῖς ταύτης ἀρκεῖσθαι μᾶλλον καὶ χρᾶσθαι ῥήμασιν.

### English translation (Claude)

And as for the paper that some talk about as having been drawn up concerning the faith at the council of Sardica, prevent it from being read or put forward at all; for the council defined nothing of the kind. For some asked, as if the council of Nicaea were deficient, to write about the faith, and they even rashly attempted it; but the holy council assembled at Sardica was indignant, and decreed that nothing more should be written about the faith, but that they should be content with the faith confessed by the Fathers at Nicaea, because it lacks nothing but is full of piety; and that a second creed ought not to be set forth, lest the one written at Nicaea be thought incomplete, and a pretext be given to those who wish to keep writing and defining about the faith. So if anyone puts forward this or another, stop such people, and rather persuade them to be at peace; for in such men we perceived nothing but contentiousness. For as to those whom some blamed for speaking of three hypostases, on the ground that the expressions are unscriptural and therefore suspect, we thought it right to require nothing beyond the confession of Nicaea; but because of the contention we nevertheless questioned them, whether they meant, as the Ariomaniacs do, hypostases estranged and alien, of different essence from one another, each hypostasis divided by itself, as are the other creatures and those begotten of men; or whether they spoke of them as different essences, as gold or silver or bronze are; or whether, as other heretics speak of three principles and three gods, these too, thinking the same, spoke of three hypostases. They assured us that they neither said this nor had ever thought so. And when we asked them, “Why then do you say this, or why do you use such expressions at all?”, they answered: because they believe in a holy Trinity, not a Trinity in name only, but one that truly exists and subsists: “a Father truly existing and subsisting, and a Son truly substantial and subsisting, and a Holy Spirit subsisting and existing, we acknowledge”; and that they had neither said that there are three gods or three principles, nor would tolerate at all those who say or think so; but that they knew a holy Trinity, but one Godhead and one principle, and the Son of the same essence with the Father, as the Fathers said, and the Holy Spirit not a creature, nor foreign, but proper to and inseparable from the essence of the Son and of the … [6] Having accepted their interpretation of these expressions and their defense, we questioned those who were blamed by them for speaking of one hypostasis, whether they used it as Sabellius thinks, to do away with the Son and the Holy Spirit, or as though the Son were without essence or the Holy Spirit without subsistence. But they too assured us that they neither said this nor had ever thought so: “We say ‘hypostasis’ thinking that it is the same thing to say ‘hypostasis’ and ‘essence’; and we hold that there is one, because the Son is from the essence of the Father, and because of the identity of nature; for we believe that there is one Godhead and that its nature is one, and not that the Father's is one nature, and the Son's another, foreign to it, and the Holy Spirit's another.” And indeed, then and there, those who had been blamed for having spoken of three hypostases agreed with these; and those who had spoken of one essence confessed the views of the others as these had interpreted them. And Arius was anathematized by both sides as a fighter against Christ, Sabellius and Paul of Samosata as impious, Valentinus and Basilides as aliens from the truth, and Manichaeus as an inventor of evils. And all, by the grace of God, after such interpretations, agree together that the faith confessed by the Fathers at Nicaea is better and more exact than such expressions, and that for the future they will rather be content with its words and use them.

### Translation notes

- This staged section contains chapters 5 and 6: the numeral of chapter 6 is garbled in the scan; “[6]” marks where it begins. The “paper” of Sardica: a statement of faith drafted at Sardica (343) by some Western bishops but not adopted by the council. ὑπόστασις is left as “hypostasis”; οὐσία is “essence”; ὁμοούσιος “of the same essence” (Greek ὁμοούσιον). “Substantial” renders ἐνούσιον. The end of chapter 5 is garbled in the scan (marked …); the sense is probably “of the Son and of the Father”.

### Citation (SBL)

Athanasius, Tom. 5 (PG 26:800c–804b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-5).

## Tome to the Antiochenes 7

- URL: https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-7
- Source: PG 26:804b–805a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: The council records that both parties confessed that the Word himself became flesh, with a body not without soul or mind, and that one and the same Son acted both humanly and divinely.

### Greek text

Ἀλλὰ καὶ τὸ περὶ τῆς κατὰ σάρκα οἰκονομίας τοῦ Σωτῆρος, ἐπειδὴ καὶ περὶ τούτου ἐδόκουν φιλονεικεῖν τινες πρὸς ἀλλήλους, ἀνεκρίναμεν καὶ τούτους κάκείνους. καὶ ἅπερ ὡμολόγουν οὗτοι, συνετίθεντο κάκεῖνοι, ούχ ὡς εἰς τοὺς προφήτας ‹‹ ἐγὲνετο 6 Λόγος Κυρίου, ›› οὕτω καὶ εἷς ἅγιον ἄνθρωπον ἔνεδήμησεν ἐπὶ συντελείᾳ τῶν αἰώνων, ἀλλʼ αὐτὸς 6 Λόγος σὰρξ ἐγένετο ’ καὶ ἐν μορφῇ Θεοῦ ὑπάρχων, ἔλαβε δούλον μορφήν, ἔκ τε τῆς Μαρίας τὸ κατὰ σάρκα γεγένηται ἄνθρωπος διʼ ἡμᾶς, καὶ οὕτω τελείως καὶ ὁλοκλήρως τὸ ἀνθρώπινον τινος ἐκευθερούμενον ἀπὸ τῆς ἁμαρτίας ἐν αύτῷ, καὲ ζωοποιούμενον ἐκ τῶν νεκρῶν, εἰσάγεται εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ὠμολόγουν γὰρ καὶ τοῦτο, δτι ού σῶμα ἄψυχον, οὐδʼ ἀναίσθητον, οὐδʼ ἇνὸηο τον εἶχεν 6 Σωτήρ. Ούδὶ γὰρ οἷόν τε ἦν, τοῦ Κυρίου διʼ ἡμᾶς ἀνθρώπου γενομίνου, ἀνόητον εὖδαι τὸ σῶμα αὐτοῦ, οὐδὲ σώματος μόνου, ἀλλά καὶ ψυχῆς ἐν αὐτῷ τῷ Λόγῳ σωτηρία γέγονεν · Υἱὸς τε ὢν ἀληθῶς τοῦ θεοῦ. γέγονε καὶ υἱὸς ἀνθρώπου · καὶ μονογενὴς ὣν Υἱὸς τοῦ Θεοῦ, γέγονεν ἀ αὐτὸς καὶ πρωτότοκοςʼἐν πολλοῖς ἀδελφοῖς. Διὸ οὔθʼ ἕτερος μὶν ἦν 6 πρὸ τοῦ Ἀβραὰμ Υἱὸς τοῦ Θεοῦ,ἔτερος δὲ 6 μετὰ Ἀβραάμʼ οὐδʼ ἔτερος μὲν ἦν 6 τὸν Λάζαρον ἐγείρας, ἕτερος δὲ 6 πυνθανόμενος περὶ αὐτοῦʼ ἀλλʼ 6 αὐτὸς ἢν ἀνθρω πίνως μὶν λέγων, ‹‹ Ποῦ Λάζαρος κεῖται ; ›› θεϊκῶ δὲ τοῦτον ἀνεγείρωνʼ 6 αὐτὸς δὲ ἦν σωματικῶς μὲν ὡς ἄνθρωπος πτύων, θεϊκῶς δὲ ὡς Υἱὸς τοῦ Θεοῦ ἀνοίγων τοὺς ὀφθαλμοὺς τοῦ ἐκ γενετῆς τυφλοῦσ καὶ σαρκὶ μὶν πάσχων, ὡς εἶπεν 6 Πέτρος, θεῖκῶς δὲ ἀνοίγων τὰ μνήματα, καὶ ἀνεγείρων τοὺς νεκρούς. Ἐξ ὧν καὶ πάντα τά ἐν τῷ Εύαγγελίῳ οὕτω νοοῦντες, τὸ αὐτὸ φρονεῖν περὶ τῆς σαρκώσεως καὶ ἐνανθρωπήσεως τοῦ Λόγου διεβεβαιώσαντο.

### English translation (Claude)

But concerning the economy of the Savior according to the flesh too, since some seemed to be contending with one another about this as well, we questioned both these and those. And what these confessed, those also agreed to: that it was not as the word of the Lord came to the prophets that the Word came to dwell in a holy man at the consummation of the ages, but that the Word himself became flesh, and, being in the form of God, took the form of a servant, and from Mary was born man according to the flesh for our sake; and so the human race, perfectly and wholly set free from sin in him and made alive from the dead, is brought into the kingdom of heaven. For they confessed this too, that the Savior had not a body without soul, nor without sense, nor without mind. For it was not possible, when the Lord became man for our sake, that his body should be without mind; nor was it the salvation of the body only, but of the soul too, that came about in the Word himself. And being truly Son of God, he became also son of man; and being the only-begotten Son of God, he also became firstborn among many brothers. Therefore it was not one who was Son of God before Abraham, and another after Abraham; nor was it one who raised Lazarus, and another who asked about him; but it was the same who said humanly, “Where does Lazarus lie?” and divinely raised him up; the same who bodily, as man, spat, but divinely, as Son of God, opened the eyes of the man blind from birth; and who suffered in the flesh, as Peter said, but divinely opened the tombs and raised the dead. Understanding everything in the Gospel in this way, they assured us that they held the same view about the incarnation and becoming man of the Word.

### Scripture references

- Jer 1:2: echo, medium confidence
- Heb 9:26: allusion, high confidence
- John 1:14: quotation, high confidence
- Phil 2:6: allusion, high confidence
- Phil 2:7: allusion, high confidence
- Rom 8:29: quotation, high confidence
- John 8:58: allusion, high confidence
- John 11:34: quotation, high confidence
- John 9:6: allusion, high confidence
- 1 Pet 4:1: allusion, high confidence
- Matt 27:52: allusion, high confidence

### Translation notes

- “The human race” renders the OCR's τὸ ἀνθρώπινον τινος, read as γένος. “The word of the Lord came …”: the prophetic formula (e.g. Jer 1:2). “At the consummation of the ages”: Heb 9:26. “The Word became flesh”: John 1:14. “In the form of God …”: Phil 2:6–7. “Firstborn among many brothers”: Rom 8:29. Before Abraham: John 8:58. “Where does Lazarus lie?”: John 11:34. The man blind from birth: John 9:6. “Suffered in the flesh”: 1 Pet 4:1. Opened the tombs: Matt 27:52. The denial that the Savior's body lacked a mind is aimed at teaching later associated with Apollinarius.

### Citation (SBL)

Athanasius, Tom. 7 (PG 26:804b–805a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-7).

## Tome to the Antiochenes 8

- URL: https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-8
- Source: PG 26:805a–805c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: The council urges that those who explain their terms in an orthodox sense be received, and that all stop quarreling over words.

### Greek text

Τούτων τοίνυν οὕτως ὁμολογηθέντων, παρακαὲ λοῦμεν ὑμᾶς τοὺς μὲν οὕτως ὁμολογοῦντας καὶ ἰρμηνεύοντας οὕτω τὰς λέξεις, ἃς λέγουσι, μή κατακρίνετε προπετῶς, μηδέ ἀποβάλλετε, ἀλλά μᾶλλον εῗρηνεύοντας καὶ ἀπολογουμένους προσλαμβάνεσθεʼ τοὺς δὲ μή βουλομένους οὕτως ὁμολογεῖν καὶ διερμηνεύειν τάς λέξεις, τούτους κωλύετε καὶ ἐντρέπετε, ὡς ὑπόπτους τῷ φρονήματι. Τούτων τε μὴ ἀνεχόμενοι συμβουλεύετε κάκείνοις τοῖς ὀρθῶς ἑρμηνεύουσί τε καὶ φρονοῦσι μηδὲν πλέον ἀλλήλους ἀνακρίνειν μηδὲ λογομαχεῖν ἐπʼ οὐδὲν χρήσιμον, μήτε ταῖς τοιαύταις λέξεσι διαμάχεσθαι, ἀλλά τῷ φρονήματι τῆς εὐσεβείας συμφωνεῖν. Οἱ γὰρ μὴ οὕτω διανοούμενοι, ἀλλᾶ μόνον ἐπὶ τοῖς τοιούτοις λεξειδίοις φιλονεικοῦντες, καὶ παρά τὰ ἐν Νικαίᾳ γραφέντα ζητοῦντες, οὐδὲν ἕτερον ποιοῦσιν, ἢ ‹‹ ποτίζουσιν ἀνατροπὴν θολερὰν τὸν πλησίον, ›› ὡς φθονοῦντες τήν εἲρήνην καὶ ἀγαπῶντες τὰ σχίσματα. Ἀλλʼ ὑμεῖς3 ὡς ἀγαθοὶ ἄνθρωποι καὶ πιστοὶ δοῦλοι, καὶ οἷκονόμοι τοῦ Κυρίου, τὰ μὲν σκανδαλίζονται καὶ ξενίζοντα παύετε καὶ κωλύετε, πάντων δὲ μᾶλλον προκρίνετε τὴν τοιαύτην εἷʼρήνην, οὔσης ὑγιαινούσης πίστεως· ἴσως 6 Κύριος ἐλεήσει ἡμᾶς, καὶ συνάψει τὰ διῃρημένα, καὶ γενομένης μιᾶς ποίμνης, πάλιν πάντες ’ἐνα ἔχομεν καθηγεμόνα, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν.

### English translation (Claude)

These things, then, having been confessed in this way, we exhort you not to condemn rashly or reject those who confess thus and interpret thus the expressions they use, but rather to receive them, since they are at peace and have made their defense; but those who will not confess and explain the expressions in this way, restrain and put to shame as suspect in mind. And while not tolerating these, counsel those also who interpret and think rightly not to question one another any further, nor to fight about words to no useful purpose, nor to contend over such expressions, but to agree in the mind of piety. For those who do not think thus, but only quarrel over such petty words and seek something beyond what was written at Nicaea, do nothing else than “give their neighbor a muddy draught to drink,” as begrudging peace and loving schisms. But you, as good men and faithful servants and stewards of the Lord, stop and restrain what gives offense and is strange, and above all prefer such a peace, the faith being sound. Perhaps the Lord will have mercy on us and join together what is divided, and, there being one flock, we shall all again have one leader, our Lord Jesus Christ.

### Scripture references

- 2 Tim 2:14: allusion, high confidence
- Hab 2:15: quotation, high confidence
- Luke 12:42: echo, low confidence
- John 10:16: allusion, high confidence

### Translation notes

- “Fight about words to no useful purpose”: 2 Tim 2:14. “Give their neighbor a muddy draught …”: Hab 2:15 (LXX). One flock: John 10:16.

### Citation (SBL)

Athanasius, Tom. 8 (PG 26:805a–805c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-8).

## Tome to the Antiochenes 9

- URL: https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-9
- Source: PG 26:805c–808b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: The council asks that the letter be read publicly at Antioch and that the reunited parties then hold common assemblies; Athanasius and the others sign.

### Greek text

Ταῦτα ἡμεῖς μὲν, εἷʼ καὶ μηδὲν πλέον ἔδει ζητεῖν τῆς ἒν Νικαίᾳ συνόδου, μηδὲ ἀνέχεσθαι τῶν ἐκ φιλονεικίας ῥημάτων, ἀλλά γε διὰ τὴν εἷʼρήνην, καὶ ἕνεκα τοῦ μὴ ἀποβάλλειν τοὺς ὀρθῶς πιστεύειν ἐθέλοντας, ἀνεκρίναμεν, καὶ ἅπερ ὡμολόγησαν, συντόμως ὗπηγορεύσαμεν, οἱ περιλειφθέντες ἐν τῇ Ἀλεξανδρείᾳ, κοινῇ μετᾶ τῶν συλλειτουργῶν ἡμῶν Ἀστεά ρίου καὶ Εὖσεβίου οἱ γὰρ πλεῖστοι ἐξ ἡμῶν ἀπεδήμησαν είς τὰς παροικίας ἑαυτῶν. Ὑμεῖς δὲ πάλιν κοινῇ ἔνθα καὶ εἰώθατε συνάγεσθαι, ἀνάγνωτε ταῦτα, κάκεῖ πάντας προσκαλέσασθαι καταξιώσατε. Δίκαιον γὰρ ἐκεῖ πρῶτον τήν ἐπιστολὴν ἀναγνωσθῇ. ναι, κάκεῖ τοὺς βουλομένους καὶ ἀντιποιουμένους τῆς εἰρήνης συνάπτεσθαι· καὶ λοιπὸν συναφθέντων αὐτῶν, ἔνθα ἂν ἀρέσῃ πᾶσι τοῖς λαοῖς, παρούσης τῆς ὑμετέρας χρηστότητος, ἐκεῖ τὰς συνάξεις ἐπιτελεῖσθαι, καὶ τὸν Κύριον κοινῇ παρᾶ πάντων δοξάζεσθαι. Προσαγορεύουσιν ὑμᾶς οἱ σὺν ἐμοὶ ἀδελφοί. Ἐῤῥῶσθαι ὑμᾶς, καὶ μνημονεύειν ἡμῶν τῷ Κυρίῳ ε-ὕχο μαι, Ἐγώ τε ἈΟανάσιοςʼ ὁμοίιος τε οἶ ἄλλοι ἐπίσκοποι οἱ συνελθόντες ὑπέγραψαν· καὶ οἱ ἀποσταλέν τες δὲ παρά μὲν Λουκίφερος τοῦ ἐπισκόπου Σαρδίας νήσου, διάκονοι δύο, Ἑρέννιος, καὶ Ἀγαπητός· παρὰ δὲ ΙΙαυλίνου Μάξιμος καὶ Καλήμερος, καὶ αὐτοὶ διάκονοι. Παρῆσαν δὲ καί τινες Ἀπολλιναρίου τοῦ ἐπισκόπου μονάζοντες, παρʼ αὐτοῦ εἷς τοῦτο πεμφθέντες.

### English translation (Claude)

Although nothing beyond the council of Nicaea ought to have been sought, and contentious expressions ought not to have been tolerated, yet for the sake of peace, and so as not to reject those who wish to believe rightly, we inquired into these things, and briefly dictated what they confessed: we who were left in Alexandria, together with our fellow ministers Asterius and Eusebius; for most of us had departed to our own dioceses. And you, for your part, read these things together in the place where you are accustomed to assemble, and be pleased to call all there. For it is right that the letter be read there first, and that there those who wish for peace and seek it be united; and then, once they have been united, that the assemblies be held wherever all the people please, in the presence of your kindness, and the Lord be glorified in common by all. The brothers with me greet you. I pray for your health and that you remember us in the Lord: I, Athanasius; and likewise the other bishops who had come together signed; and those sent by Lucifer, bishop of the island of Sardinia, two deacons, Herennius and Agapetus; and from Paulinus, Maximus and Calemerus, they too deacons. There were also present some monks of Apollinarius the bishop, sent by him for this purpose.

### Citation (SBL)

Athanasius, Tom. 9 (PG 26:805c–808b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-9).

## Tome to the Antiochenes 10

- URL: https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-10
- Source: PG 26:808b–809a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: The list of the bishops to whom the Tome was sent and of those who sent it, with the subscriptions of Eusebius of Vercelli and Asterius.

### Greek text

Ἔστι δὲ ἕκαστος τῶν προκειμένων ἐπισκόπων, πρὸς οὒς ἡ ἐπιστολὴ ἐγράφη, Εὐσέβιος πόλεως Βιργίλλων τῆς Γαλλίας, Λουκίφερ τῆς Σαρδίας νήσου, Ἀστέριος Ππρῶν τῆς Ἀραβίας, Κυμάτιος Παλτοῢ Κοίλης Συρίας, Ἀνατόλιος Εὐλοίας. Oi. δὲ έπιστείλαντες ὅ τε πάπας Ἀθανάσιος, καί οὶ παρατυχόντες σὺν αὐτῷ ἐν Ἀλεξανδρείᾳ. αὐτός τε Εὐσέβιος καί Ἀστέριοςο καὶ οἱ λοιποὶ Γάϊος Παρατονίου τῆς ἔγγιστα Λιβύης, ’Δγαθὸς Φραγώνεως καὶ μέρους Ἐλιαρχίας τῆς Αἰγύπτου· Ἀμμώνιος Παχνεμούνεως καὶ τοῦ λοιποῦ μέρους τῆς Ἐλεαρχίας, Ἀγαθοδαίμων Σχεδίας καὶ Μενελαῒτου· Δρακόντιος Ἐρμουπὸλεως μικρᾶς, Ἀδέλφιος Ὀνούφεως τῆς Λύχνων, Ἑρμίων Τάνεως, Μάρκος Ζύγρων τῆς ἔγγιστα Λιβύης, Θεόδωρος ’Λθρίβεως, ’Δνδρέας Ἀρσενοῖτου, Παφνούτιος Σάεως, Μάρκος Φίλων, Ζώιλος ’Ανδρω, Μῇνας ’Λντίφρων Τούτοις καὶ Εὐσέβιος ὑπέξραψέ ’ῥωμαϊστὴ ὢν ἡ ἑρμηνείασ Ἐγὼ Εὐσέβιος ἐπίσκοπος κατᾶ τήν ἀκρίβειαν ὑμῶν τὴν παρʼ ἑκατέρων τῶν μερῶν ὁμολογηθεισαν ἀλλήλοις συντιθεμένων περὶ τῶν ὑποστάσεων, καὶ αὐτὸς συγκατεθέμην· οὐ μὴ) ἀλλὰ καί περὶ τῆς σαρκώσεως τοῦ Σωτῆρος ἡμῶν, ὅτι ὁ τοῦ Θεοῦ Υἱὸς, καὶ ἄνθρωπος γέγονεν, ἀναλαβὼν πάντα ἄνευ ἁμαρτίας, οἷος ὁ παλαιὸς ἡμῶν ἄνθρωπος συνέστηκε, κατᾶ τὸ τῆς ἐπιπολῆς ὕφος ἐπιστωσάμην. Καὶ ἐπειδή ἔξωθεν λέγεται τὸ τῆς Σαρδικῆς πιττάκιον ἕνεκεν τοῦ μή παρὰ τὴν ἐν Νικαίᾳ πίστιν δοκεῖν ἐκ· τίθεσθαι, καὶ ἐγὼ συγκατατίθεμαι, ’ίνα μὴ ἡ ἐν Νικαίᾳ πίστις διὰ τούτου ἐκκλείεσθαι δόξῃ, μήτε εἶναι προκομιστέον. Ἐῥρὧσθαι ὑμᾶς ἐν Κυρίῳ εὔχομαι. Ἐγὼ ’Δστέριος συνευδοκῶ τοῖς προγεγραμμένοις, καὶ έῤῥῶσθαι ὑμᾶς ἰν Κυρίῳ εὔχομαι.

### English translation (Claude)

The bishops named above, to whom the letter was written, are: Eusebius of the city of Vercelli in Gaul, Lucifer of the island of Sardinia, Asterius of Petra in Arabia, Cymatius of Paltus in Coele-Syria, Anatolius of Euboea. And those who sent it: Pope Athanasius, and those who happened to be with him in Alexandria, Eusebius himself and Asterius, and the rest: Gaius of Paraetonium in nearer Libya; Agathus of Phragonis and part of Elearchia in Egypt; Ammonius of Pachnemunis and the rest of Elearchia; Agathodaemon of Schedia and Menelaïtes; Dracontius of Lesser Hermopolis; Adelphius of Onuphis in Lychni; Hermaeon of Tanes; Marcus of Zygra in nearer Libya; Theodorus of Athribis; Andreas of Arsenoïtes; Paphnutius of Sais; Marcus of Philae; Zoilus of Andros; Menas of Antiphra. Eusebius also signed these in Latin; this is the translation: “I, Eusebius, bishop, in accordance with your exact statement, assented myself to what was confessed by both parties as they came to agreement with one another about the hypostases; and not only that, but concerning the incarnation of our Savior, namely that the Son of God also became man, taking all things without sin such as our old man is made of, I confirmed it according to the tenor of the letter. And since it is said that the paper of Sardica is to be kept outside, so as not to seem to be set forth in addition to the faith of Nicaea, I too assent, lest the faith of Nicaea seem to be excluded by it, and agree that it is not to be brought forward. I pray for your health in the Lord.” “I, Asterius, agree with what is written above, and pray for your health in the Lord.”

### Scripture references

- Rom 6:6: echo, low confidence

### Translation notes

- Vercelli is in Italy; the text says “in Gaul” as printed. “In Latin; this is the translation” renders ῥωμαϊστὶ, ὧν ἡ ἑρμηνεία (OCR ’ῥωμαϊστὴ ὢν ἡ ἑρμηνείασ). The subscribing Egyptian bishops include Dracontius and Adelphius, to whom Athanasius wrote Letters 49 and 60.

### Citation (SBL)

Athanasius, Tom. 10 (PG 26:808b–809a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-10).

## Tome to the Antiochenes 11

- URL: https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-11
- Source: PG 26:809a–809c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Paulinus of Antioch subscribes to the Tome, confessing three perfect subsistents in one Godhead, the true incarnation of the Word, and the Nicene faith.

### Greek text

Καὶ μετὰ τὰ ἀποσταλῆναι ἀπὸ ’Λλεξανδρείας τὸν τόμον τοῦτον, οὕτω παρά τῶν προειρημένων ὑπογεγραμμένον, μετᾶ ταῦτα καὶ αὐτοὶ ὑπέγραψαν· Ἐγὼ Παυλῖνος οὕτω φρονῶ, καθὼς παρέλαβον παρᾶ τῶν Πασέρων, Ὄντα καὶ ὑφεστῶτα Πατέρα τέλειον καὶ ὑφεστῶτα Υἱὸν τέλειον, καὶ ὑφεστηκὸς τὸ Πνεῦμα τὸ ἅγιον τέλειον. Διὸ καὶ ἀποδέχομαι τὴν προγεγραμμένην ἑρμηνείαν περὶ τῶν τριῶν ὑποστάσεων, καὶ τῆς μιᾶς ὑποστάσεως, ἤτοι οὐσίας, καὶτοὺς φρονοῦντας οὕτως. Εὐσεβὶς γάρ ἐστι φρονεῖν καὶ ὁμολογεῖν τήν ἁγίαν Τριάδα ἐν μιᾷ θεότητι. Καὶ περὶ τῆς ένανθρωπήσεως δὲ τῆς διʼ ἡμᾶς γε· νομένης τοῦ Λόγου τοῦ Πατρὸς οὕτω φρονῶ, καθὼς γέγραπται, ι ὅτι, “ κατα τον ζΙωάννην, ὁ ιΛόγος σὰρξ ἔγένετοʼ οὗ κατὰ τοὺς ἀσεβεστάτους τοὺς λέγοντας μεταβολὴν αὐτὸν πεπονθέναι, ἀλλʼ ὄπι ἅνθρωπος διʼ ἡμᾶς γέγονεν, ἐκ τῆς ἁγίας Παρθένου Μαρίας καὶ ἁγίου Πνεύματος γεννηθείς. Οὔτε γὰρ ἄψυχον, οὕτε ἀναίσθητον, οὔτε ἀνὸητον σῶμα εἶχεν ὁ Σωτήρςββ), οὔτε γὰν οἷόν τʼ ἦν, τνῦ Κυρίου ἀνθρώπου διʼ ἡμᾶς γενομένου, ἀνόητον εἶναι αὑτοῦ τὸ σῶμα. ’Ὀθεν ἀναθεματίζω τοὺς τήν ἐν Νικαίᾳ ὁμολογηθεῖσαν πίστιν ἀθετοῦντας, καὶ μή λέγοντας ἐκ τῆς οὐσίας τοῢ Πατρὸς, καὶ ὁμοούσιον εἷναι τὸν Υἱόν τῷ Ιίατρί. Ἀναθεματίζω δὲ τούς λέγοντας τὸ Πνεῦμα τὸ ἅγιον κτίσμα διʼ Υἱοῦ γεγονός. Ἔτι δὲ ἀναθεματίζω Σαβελλίου καὶ Φωτεινοῦ, καὶ πᾶσαν αʼίρεσιν στοιχῶν τῇ πίστει τῇ κατὰ Νίκαιαν, καὶ πᾶσι τοῖς προγεγραμμένοις. Ἐῥρῶσθαι ὑμᾶς εὔχομαι ἐγὼ Καρτέριος

### English translation (Claude)

And after this tome had been sent from Alexandria, signed thus by those named above, they too afterwards signed: “I, Paulinus, think thus, as I received from the Fathers: that the Father exists and subsists perfect, and the Son subsists perfect, and the Holy Spirit subsists perfect. Therefore I also accept the interpretation written above concerning the three hypostases and the one hypostasis, or rather essence, and those who think so. For it is pious to think and confess the holy Trinity in one Godhead. And concerning the becoming man of the Word of the Father, which took place for our sake, I think thus, as it is written, that, according to John, the Word became flesh; not, as the most impious men say, that he underwent change, but that he became man for our sake, born of the holy Virgin Mary and of the Holy Spirit. For the Savior had a body neither without soul, nor without sense, nor without mind; nor was it possible, when the Lord became man for our sake, that his body should be without mind. Therefore I anathematize those who set aside the faith confessed at Nicaea and do not say that the Son is from the essence of the Father and of the same essence with the Father. And I anathematize those who say that the Holy Spirit is a creature made through the Son. And further I anathematize the heresy of Sabellius and of Photinus, and every heresy, holding to the faith of Nicaea and to all that is written above.” “I, Karterius, pray for your health.”

### Scripture references

- John 1:14: quotation, high confidence
- Luke 1:35: echo, medium confidence

### Translation notes

- “They too”: Paulinus and others at Antioch. “The Word became flesh”: John 1:14. The last line is the subscription of Karterius (probably the bishop of Antaradus).

### Citation (SBL)

Athanasius, Tom. 11 (PG 26:809a–809c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-tomus-antiochenos/1/#p-11).