# Statement of Faith - Author: [Eunomius of Cyzicus](https://sophiascriptura.com/fathers/authors/eunomius/) - Latin title: *Expositio fidei* - Date: 383 (probable) - Source: J.-P. Migne, ed., Patrologiae cursus completus, Series Graeca 67 (Paris: Migne, 1864), cols. 587-590 (Valesius's annotations on Socrates, Historia ecclesiastica 5.10, reprinting H. Valesius, Paris, 1668) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Richard Paul Vaggione, ed., Eunomius: The Extant Works (Oxford: Clarendon, 1987) - Work page: https://sophiascriptura.com/fathers/eunomius-expositio-fidei/ - Passages: 4 ## Expositio fidei 1 - URL: https://sophiascriptura.com/fathers/eunomius-expositio-fidei/1/#p-1 - Source: PG 67:587–588 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Eunomius opens his confession, made at the emperor's command, with faith in the one true God, who alone is without beginning and shares his Godhead with no one. ### Greek text Τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, κατὰ δικαίαν κρίσιν φήσαντος ὁμολογεῖν ἔμπροσθεν τοῦ Θεοῦ καὶ Πατρὸς τοὺς ὁμολογοῦντας αὐτὸν ἔμπροσθεν τῶν ἀνθρώπων, καὶ ἀπαρνεῖσθαι τοὺς ἀρνουμένους αὐτόν· καὶ τῆς ἀποστολικῆς διδασκαλίας προτρεπούσης ἡμᾶς, ἑτοίμους εἶναι πρὸς ἀπολογίαν παντὶ τῷ ἐπερωτῶντι λόγον· καὶ τῶν βασιλικῶν προσταγμάτων ταύτην ἐπιζητούντων τὴν ὁμολογίαν, προθύμως ὁμολογοῦμεν ἃ φρονοῦμεν, καὶ ὅτι πιστεύομεν εἰς τὸν ἕνα καὶ μόνον ἀληθινὸν Θεὸν, κατὰ τὴν αὐτοῦ διδασκαλίαν, οὐκ ἐψευσμένη φωνῇ τιμῶντες· ἔστι γὰρ ἀψευδής· ἀλλ᾿ ὄντως ὄντα φύσει τε καὶ δόξῃ Θεὸν ἕνα ἀνάρχως, ἀϊδίως, ἀτελευτήτως μόνον· οὐ τὴν οὐσίαν καθ᾽ ἣν ἐστιν εἷς χωριζόμενον ἢ μεριζόμενον εἰς πλείους ἢ ἄλλοτε ἄλλον γινόμενον, ἢ τοῦ εἶναι ὅ ἐστιν μεθιστάμενον. Οὔτε ἐκ μιᾶς οὐσίας εἰς ὑποστάσεις τρεῖς σχηματιζόμενον· πάντη γὰρ καθάπαξ ἐστὶν εἷς, καὶ κατὰ τὰ αὐτά τε καὶ ὡσαύτως διαμένων μόνος οὐ κοινωνὸν ἔχων τῆς θεότητος, οὐ μεριστὴν τῆς δόξης, οὐ σύγκληρον τῆς ἐξουσίας, οὐ σύνθρονον τῆς βασιλείας εἷς γὰρ ἐστι καὶ μόνος Θεὸς παντοκράτωρ, Θεὸς θεῶν, βασιλεὺς τῶν βασιλευόντων, καὶ Κύριος τῶν κυριευόντων ὕψιστος ἐπὶ πᾶσαν τὴν γῆν, ὕψιστος ἐν οὐρανοῖς, ὕψιστος ἐν ὑψίστοις τοῖς ἐπουρανίοις· ἀληθινὸς ἐν τῷ εἶναι ὅ ἐστιν ἀεὶ καὶ διαμένει ἀληθινὸς ἐν ἔργοις, ἀληθινὸς ἐν λόγοις· ἀρχὴ ἁπάσης ὑποταγῆς, ἐξουσίας, βασιλείας· ἀνώτερος τροπῆς, καὶ μεταβολῆς ἐλεύθερος, ὡς ἀκήρατος· οὐκ ἐν τῷ γεννᾶν τὴν ἰδίαν οὐσίαν μερίζων, καὶ ὁ αὐτὸς γεννῶν καὶ γεννώμενος, ἢ ὁ αὐτὸς Πατὴρ γινόμενος καὶ Υἱός· ἔστι γὰρ ἄφθαρτος· οὐκ ἐν τῷ ποιεῖν ἢ μερῶν ἢ φυσικῶν ὀργάνων προσδεόμενος· ἔστι γὰρ πάντων ἀπροσδεής. ### English translation (Claude) Our God and Savior Jesus Christ has said that by just judgment he will acknowledge before his God and Father those who acknowledge him before men, and will deny those who deny him; the apostolic teaching urges us to be ready to make a defense to everyone who asks for a reason; and the imperial commands require this confession. We therefore readily confess what we think. We believe in the one and only true God, according to his own teaching, not honoring him with a lying voice, for he cannot lie; but as one who truly is, God by nature and in glory, one, without beginning, everlasting, without end, alone. He is not separated or divided into several in the substance according to which he is one, nor does he become now one thing and now another, nor is he moved from being what he is. Nor is he shaped out of one substance into three hypostases; for he is one in every way and once for all, and, remaining the same and in the same manner, alone, he has no partner in his Godhead, no sharer in his glory, no joint heir of his authority, no one enthroned with him in his kingdom. For he is the one and only God almighty, God of gods, King of those who reign and Lord of those who rule, most high over all the earth, most high in the heavens, most high in the highest heavenly places; true in being what he always is and remains, true in works, true in words; the source of all subordination, authority, and kingship; above turning, and free from change, as being incorruptible. He does not divide his own substance in begetting, nor is the same one both begetting and begotten, or the same one becoming Father and Son, for he is incorruptible. Nor in making does he need parts or natural instruments, for he needs nothing at all. ### Scripture references - Matt 10:32–33: allusion, high confidence - 1 Pet 3:15: allusion, high confidence - John 17:3: allusion, medium confidence - Titus 1:2: echo, low confidence - Ps 50:1 (49:1 LXX): allusion, low confidence - 1 Tim 6:15: allusion, high confidence - Ps 83:18 (82:19 LXX): echo, low confidence ### Translation notes - The confession is introduced by Matt 10:32–33 (compare Luke 12:8–9) and 1 Pet 3:15. "God of gods" echoes Ps 50:1 (LXX 49:1) or Deut 10:17; "King of those who reign and Lord of those who rule" is 1 Tim 6:15. The denial that God is "shaped out of one substance into three hypostases" and the statement that he has no partner in his Godhead are Eunomius's own doctrine (God alone is unbegotten and alone God in the full sense); translated as written. καθ᾽ ἦν is corrected to καθ᾽ ἣν (a digitization slip). The text was rebuilt from a jumbled OCR; see the notes on sections 2 and 3 for the doubtful readings. ### Citation (SBL) Eunomius, Exp. fid. 1 (PG 67:587–588; trans. Sophia Scriptura, https://sophiascriptura.com/p/eunomius-expositio-fidei/1). ## Expositio fidei 2 - URL: https://sophiascriptura.com/fathers/eunomius-expositio-fidei/1/#p-2 - Source: PG 67:588–589 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Eunomius confesses the Son as the only-begotten God, begotten and created before all creation, like the Father only as Son to Father, the agent of creation, judgment, and salvation. ### Greek text Πιστεύομεν καὶ εἰς τὸν τοῦ Θεοῦ Υἱὸν, τὸν μονογενῆ Θεὸν, τὸν πρωτότοκον πάσης κτίσεως, Χριστὸν ἀληθινὸν Θεόν, οὐκ ἀγέννητον, οὐκ ἄνευ γεννήσεως πρὸ τοῦ εἶναι ὀνομαζόμενον Υἱὸν, πρὸ πάσης κτίσεως γενόμενον· οὐκ ἄκτιστον· ἀρχὴν ὁδῶν ἔργων τοῦ Θεοῦ, καὶ ἐν ἀρχῇ ὄντα Λόγον· οὐκ ἄναρχον· σοφίαν ζῶσαν, ἀλήθειαν ἐνεργοῦσαν, δύναμιν ὑφεστῶσαν, ζωὴν γεννητήν. Ὡς Υἱὸν Θεοῦ ζωογονοῦντα τοὺς ζῶντας καὶ ζωοποιοῦντα τοὺς νεκρούς· φῶς ἀληθινὸν, φωτίζων πάντα ἄνθρωπον εἰσερχόμενον εἰς τὸν κόσμον ἀγαθὸν καὶ χορηγὸν ἀγαθῶν· ὡς ἀγαθότητι καὶ δυνάμει γεννηθέντα τοῦ Πατρός. Οὐχὶ τῷ μερίσαντι συμμερισάμενον τὴν ἀξίαν, οὐκ ἄλλῳ τινὶ τὴν πατρικὴν οὐσίαν, οὐ τὴν βασιλείαν· ἀλλὰ γενόμενον ἐκ γεννήσεως ἔνδοξον, καὶ τῆς δόξης Κύριον· καὶ λαβόντα παρὰ τοῦ Πατρὸς τὴν δόξαν, οὐ τῆς ἐκείνου μεταλαβόντα δόξης· ἀμετάδοτος γὰρ ἡ δόξα τοῦ παντοκράτορος, καθὼς εἶπε, Τὴν δόξαν μου ἑτέρῳ οὐ δώσω· δεδοξασμένον ὑπὸ τοῦ Πατρὸς πρὸ τῶν αἰώνων· δεδοξασμένον ὑπὸ τοῦ Πατρὸς δι' αἰῶνος, καὶ πάσης λογικῆς καὶ γεννητῆς οὐσίας· δορυφορούμενον ὑπὸ πάσης ἐπουρανίου στρατιᾶς· Κύριος γάρ ἐστι καὶ βασιλεὺς τῆς δόξης, ὡς Υἱὸς Θεοῦ καὶ Θεός δημιουργὸς ἀθανάτων καὶ θνητῶν, δημιουργὸς τῶν πνευμάτων καὶ πάσης σαρκός· πάντα γὰρ δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν· βασιλεὺς καὶ Κύριος πάσης ζωῆς καὶ πνοῆς τῶν δι᾿ αὐτοῦ γενομένων· πάντα γὰρ αὐτῷ παρεδόθη παρὰ τοῦ Πατρὸς, κατὰ τὴν ἁγίαν αὐτοῦ φωνὴν, καὶ πάντα δέδωκεν ὁ Πατὴρ ἐν τῇ χειρὶ αὐτοῦ· ὑπήκοος πρὸς τὴν τῶν ὄντων δημιουργίαν καὶ γένεσιν· ὑπήκοος πρὸς πᾶσαν διοίκησιν· οὐκ ἐκ τῆς ὑπακοῆς προσλαβὼν τὸ εἶναι Υἱὸς ἢ Θεός· ἀλλ᾽ ἐκ τοῦ Υἱὸς εἶναι καὶ γεννηθῆναι μονογενής Θεὸς γενόμενος· ὑπήκοος ἐν ἔργοις· ὑπήκοος ἐν λόγοις· μεσίτης ἐν δόγμασι μεσίτης ἐν νόμοις· τοῦτον ἴσμεν Υἱὸν τοῦ Θεοῦ καὶ μονογενή Θεόν· τοῦτον ὅμοιον τῷ γεννήσαντι μόνον κατ' ἐξαίρετον ὁμοιότητα καὶ τὴν ἰδιάζουσαν ἔννοιαν· οὐχ ὡς Πατρὶ Πατέρα· οὐ γὰρ εἰσὶ δύο Πατέρες οὐδὲ ὡς Υἱῷ Υἱὸν, οὐκ ὄντων δύο Υἱῶν· οὐδὲ ὡς ἀγέννητον ἀγεννήτῳ· μόνος γάρ ἐστιν ἀγέννητος ὁ παντοκράτωρ· καὶ μόνος Υἱὸς ὁ μονογενής· ἀλλ' ὡς Υἱὸν Πατρί· ὡς εἰκόνα καὶ ὡς σφραγίδα πάσης τῆς τοῦ παντοκράτορος ἐνεργείας καὶ δυνάμεως σφραγίδα τῶν τοῦ Πατρὸς ἔργων καὶ λόγων καὶ βουλευμάτων· τοῦτον ὁμολογοῦμεν ἕνα τὸν ἐν ὕδασιν ἐπικλύσαντα τὴν γῆν· τὸν πυρὶ καταφλέξαντα Σοδομίτας· τὸν ἐπιθέντα δίκην Αἰγυπτίοις· τὸν θέμενον τοὺς νόμους κατ᾿ ἐπιταγὴν τοῦ αἰωνίου Θεοῦ· τὸν ἐπὶ τῶν προφητῶν ὁμιλήσαντα τοῖς παλαιοῖς· τὸν καλέσαντα τοὺς ἀπειθοῦντας· τὸν λαβόντα πᾶσαν τοῦ κρίνειν τὴν ἐξουσίαν· ὁ γὰρ Πατὴρ κρίνει οὐδένα· τὴν γὰρ κρίσιν πᾶσαν δέδωκε τῷ Υἱῷ· τὸν ἐπ᾿ ἐσχάτων τῶν ἡμερῶν γενόμενον ἐν σαρκί γενόμενον ἐκ γυναικός γενόμενον ἄνθρωπον ἐπὶ ἐλευθερίᾳ καὶ σωτηρίᾳ τοῦ γένους ἡμῶν· ἀναλαβόντα τὸν ἐκ ψυχῆς καὶ σώματος ἄνθρωπον τὸν διὰ γλώσσης καὶ στόματος εὐαγγελισάμενον τὴν εἰρήνην τοῖς ἐγγὺς καὶ τοῖς μακράν· τὸν γενόμενον ὑπήκοον μέχρι σταυροῦ καὶ θανάτου· καὶ μὴ ἰδόντα διαφθορὰν, ἀλλ᾿ ἀναστάντα τῇ τρίτῃ τῶν ἡμερῶν· καὶ μετὰ τὴν ἀνάστασιν ἀνακεφαλαιωσάμενον τοῖς ἑαυτοῦ τὸ μυστήριον· καὶ καθήμενον ἐν δεξιᾷ τοῦ Πατρός· τὸν ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς. ### English translation (Claude) We believe also in the Son of God, the only-begotten God, the firstborn of all creation, Christ, true God; not unbegotten; not called Son before he was, without a begetting; begotten before all creation; not uncreated; the beginning of the ways and works of God, and the Word who was in the beginning; not without beginning; living Wisdom, active Truth, subsisting Power, begotten Life. As Son of God, he gives life to the living and makes the dead alive; "the true light, which enlightens every man coming into the world"; good, and the giver of good things, as begotten by the goodness and power of the Father. He did not share the Father's dignity with the one who apportioned it, nor did he share the Father's substance with anyone else, nor the kingdom; but by his begetting he became glorious and the Lord of glory, and he received glory from the Father, not partaking of the Father's own glory, for the glory of the Almighty cannot be shared, as he said: "My glory I will not give to another." He was glorified by the Father before the ages, and is glorified by the Father through the age, and by every rational and begotten substance; he is escorted by all the heavenly host, for he is Lord and King of glory, as Son of God and God; maker of immortals and mortals, maker of spirits and of all flesh. For "all things came into being through him, and without him nothing came into being." He is King and Lord of all the life and breath of the things that came into being through him, for "all things have been handed over to him by the Father," according to his holy voice, and "the Father has given all things into his hand." He was obedient for the making and coming into being of the things that are, obedient for all governance; not that he gained his being Son or God by his obedience, but, from being Son and having been begotten, he became the only-begotten God. He is obedient in works, obedient in words, mediator in doctrines, mediator in laws. This one we know to be the Son of God and the only-begotten God; this one alone like the one who begot him, by a special likeness and a peculiar conception: not as Father to Father, for there are not two Fathers; nor as Son to Son, since there are not two Sons; nor as unbegotten to unbegotten, for the Almighty alone is unbegotten, and the Only-begotten alone is Son; but as Son to Father, as image and seal of all the activity and power of the Almighty, seal of the Father's works and words and counsels. This one we confess to be the one who flooded the earth with waters, who burned up the Sodomites with fire, who brought judgment on the Egyptians, who laid down the laws at the command of the eternal God, who spoke with the ancients through the prophets, who called the disobedient, who received all authority to judge, for "the Father judges no one, but has given all judgment to the Son"; who in the last days came to be in flesh, "born of a woman," became man for the freedom and salvation of our race, taking up man made of soul and body; who with tongue and mouth "preached peace to those who were near and to those who were far off"; who became "obedient to the cross" and death, and "did not see corruption," but rose on the third day; and after the resurrection summed up the mystery for his own, and sits at the right hand of the Father; who is coming to judge the living and the dead. ### Scripture references - Col 1:15: quotation, high confidence - John 1:18: allusion, high confidence - Prov 8:22: allusion, high confidence - John 1:1: allusion, high confidence - John 1:9: quotation, high confidence - Isa 42:8: quotation, high confidence - Ps 24:10 (23:10 LXX): allusion, medium confidence - Num 16:22: echo, medium confidence - John 1:3: quotation, high confidence - Matt 11:27: quotation, high confidence - John 3:35: quotation, high confidence - 1 Tim 2:5: echo, low confidence - Gen 7:17: allusion, medium confidence - Gen 19:24: allusion, high confidence - John 5:22: quotation, high confidence - Gal 4:4: quotation, high confidence - Eph 2:17: quotation, high confidence - Phil 2:8: allusion, high confidence - Ps 16:10: allusion, medium confidence - Acts 2:27: allusion, medium confidence - 2 Tim 4:1: echo, medium confidence ### Translation notes - Eunomius's doctrine of the Son (begotten and "not uncreated", receiving glory from the Father rather than sharing it, like the Father by a special likeness, not in substance) is translated exactly as written. Scripture: Col 1:15; John 1:18 ("only-begotten God"); Prov 8:22 ("beginning of the ways"); John 1:1; John 1:9; Isa 42:8; Ps 24:10 (LXX 23:10); Num 16:22; John 1:3; Matt 11:27; John 3:35; John 5:22; Gal 4:4; Eph 2:17; Phil 2:8; Ps 16:10 / Acts 2:27; the flood, Sodom, and Egypt allude to Gen 7, Gen 19:24, and Exodus. The printed ἐπικεύσαντα is a slip for ἐπικλύσαντα ("flooded"), corrected. "A special likeness and a peculiar conception" (κατ᾽ ἐξαίρετον ὁμοιότητα καὶ τὴν ἰδιάζουσαν ἔννοιαν): the last words were read from the page image after a lost line, so the reading is uncertain. ### Citation (SBL) Eunomius, Exp. fid. 2 (PG 67:588–589; trans. Sophia Scriptura, https://sophiascriptura.com/p/eunomius-expositio-fidei/2). ## Expositio fidei 3 - URL: https://sophiascriptura.com/fathers/eunomius-expositio-fidei/1/#p-3 - Source: PG 67:589–590 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Eunomius confesses the Holy Spirit as the first and greatest work of the Only-begotten, subordinate to him, and lists the Spirit's works among the faithful. ### Greek text Καὶ μετὰ τοῦτον πιστεύομεν εἰς τὸν Παράκλητον τὸ Πνεῦμα τῆς ἀληθείας· τὸν καθηγητὴν τῆς εὐσεβείας· γενόμενον ὑπὸ τοῦ Μονογενούς, καὶ τοῦ καθάπαξ ὑποτεταγμένον· οὔτε κατὰ τὸν Πατέρα οὔτε τῷ Πατρὶ συναριθμούμενον· εἷς γάρ ἐστι καὶ μόνος Πατὴρ ὁ ἐπὶ πάντων Θεός· οὔτε τῷ Υἱῷ συνεξισούμενον· μονογενής γάρ ἐστιν, οὐδένα ἔχων ἀδελφὸν ὁμογενῆ· οὔτε μὴν ἄλλῳ τινὶ συντασσόμενον· ἀπάντων γὰρ ἀναβέβηκε τῶν διὰ τοῦ Υἱοῦ γενομένων ποιημάτων γενέσει καὶ φύσει, καὶ δόξῃ καὶ γνώσει· ὡς πρῶτον ἔργον καὶ κράτιστον του Μονογενοῦς μέγιστόν τε καὶ κάλλιστον· εἷς δὲ καὶ οὗτος ὢν καὶ πρῶτος καὶ μόνος καὶ πάντων προῦχων τῶν τοῦ Υἱοῦ ποιημάτων κατὰ τὴν οὐσίαν καὶ τὴν φυσικὴν ἀξίαν, πᾶσαν ἐνέργειαν καὶ διδασκαλίαν ἐξανύει κατὰ τὸ δοκοῦν τῷ Υἱῷ, πεμπόμενον ὑπ' αὐτοῦ καὶ παρ᾿ αὐτοῦ λαμβάνων· καὶ ἀναγγέλλων τοῖς παιδευομένοις· καὶ τῆς ἀληθείας καθηγούμενον ἁγιάζων τοὺς ἁγίους μυσταγωγῶν τοὺς προσιόντας τῷ μυστηρίῳ· διανέμων πᾶσαν δωρεάν τῷ πνεύματι τοῦ διδόντος τὴν χάριν· συνεργῶν τοῖς πιστοῖς πρὸς κατανόησιν καὶ θεωρίαν τῶν διατεταγμένων· ὑφηχῶν εὐχομένοις· ὁδηγῶν πρὸς τὸ συμφέρον κρατύνων πρὸς εὐσέβειαν φωτίζων τὰς ψυχὰς τῷ φωτὶ τῆς γνώσεως· καθαίρων τοὺς λογισμούς· δαίμονας ἀπείργων, καὶ νοσοῦντας θεραπεύων· τοὺς νοσοῦντας ἰώμενος πλανωμένους ἐπιστρέφων θλιβομένους παρακαλῶν· ὀκλάζοντας ἀνορθῶν· πονοῦντας ἀνακτώμενος· ἀγωνιζομένοις ὑποφωνῶν· δειλανδροῦντας θαρσύνων· ἀπάντων κηδεμόνα· πᾶσαν φροντίδα καὶ πρόνοιαν εἰσφερόμενον εἰς προσαγωγὴν τῶν εὐνουστέρων καὶ φυλακὴν τῶν πιστοτέρων. ### English translation (Claude) And after him we believe in the Paraclete, the Spirit of truth, the guide of godliness, who came into being by the Only-begotten and is subordinated to him once for all; neither like the Father nor numbered with the Father, for there is one and only Father, the God over all; nor made equal with the Son, for the Son is only-begotten, having no brother of the same kind; nor indeed ranked with any other, for he surpasses all the works that came into being through the Son, in origin and nature, in glory and knowledge, as the first and mightiest work of the Only-begotten, the greatest and the most beautiful. He too is one, first and alone, and excels all the works of the Son in substance and natural dignity; he accomplishes every activity and teaching according to the Son's will, being sent by him and receiving from him, and announcing to those who are being taught, and guiding into the truth; sanctifying the holy ones; initiating those who come to the mystery; distributing every gift by the Spirit of the one who gives the grace; working with the faithful for the understanding and contemplation of what has been ordained; prompting those who pray; leading to what is profitable; strengthening for godliness; enlightening souls with the light of knowledge; cleansing thoughts; keeping demons away and healing the sick; curing the sick, turning back the wandering, comforting the afflicted, setting upright those who stumble, restoring the weary, encouraging those who struggle, giving courage to the fainthearted; caring for all, bringing all forethought and providence to bear for the drawing near of the better disposed and the protection of the more faithful. ### Scripture references - John 14:16–17: allusion, high confidence - Eph 4:6: allusion, medium confidence - John 15:26: allusion, medium confidence - John 16:13–14: allusion, medium confidence - Rom 8:26: echo, low confidence ### Translation notes - Eunomius's doctrine that the Spirit came into being by the Son, is his first work, and is subordinate to him is translated exactly as written. "Paraclete, the Spirit of truth" is John 14:16–17; "God over all" Eph 4:6; the Spirit sent by the Son and receiving from him, John 15:26; 16:13–14. The printed καὶ τοῦ καθάπαξ ὑποτεταγμένον is defective (probably καὶ τούτῳ, "to him"); translated by sense. "Distributing every gift by the Spirit of the one who gives the grace" renders the printed τῷ πνεύματι τοῦ διδόντος; the phrase is obscure and the reading may be damaged. "Prompting" renders ὑφηχῶν as printed (probably for ὑπηχῶν; compare Rom 8:26). ### Citation (SBL) Eunomius, Exp. fid. 3 (PG 67:589–590; trans. Sophia Scriptura, https://sophiascriptura.com/p/eunomius-expositio-fidei/3). ## Expositio fidei 4 - URL: https://sophiascriptura.com/fathers/eunomius-expositio-fidei/1/#p-4 - Source: PG 67:589–590 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Eunomius confesses the bodily resurrection and the final judgment, and ends by declaring that he has added nothing and omitted nothing from what he learned. ### Greek text Πιστεύομεν ἐπὶ τούτοις εἰς τὴν γενησομένην ἀνάστασιν διὰ τοῦ Σωτῆρος, αὐτῶν τῶν διαλυθέντων σωμάτων, μετὰ τῶν οἰκείων καὶ μερῶν καὶ μορίων· οὐδενὸς ἐλλείποντος οὔτε ἐνηλλαγμένου τῶν τοῦ ἑκάστου σῶμα συμπληρούντων κατὰ τὸν παρόντα βίον· ἔτι μὴν καὶ τὴν ἐπὶ τούτοις κρίσιν τῶν ἐπὶ κακῶς δοξαζομένων ἢ βεβιωμένων, καὶ πάντων ὁμοῦ τῶν κατὰ τὴν παροῦσαν ζωὴν γενομένων ἔργων καὶ λόγων καὶ ἐνεργειῶν, πράξεων, ἐνθυμημάτων, νοημάτων· μηδενὸς τὸ παράπαν λανθάνοντος τῶν μεγίστων ἢ τῶν ἐλαχίστων· μηδενὸς περιορωμένου τῶν ἐνθέσμως ἢ παρανόμως εἰργασμένων ἢ πεπραγμένων· τῆς συμμέτρου καὶ δικαίας ἐπιμετρουμένης δίκης· καὶ τοὺς μὲν εἰς τέλος ἀσεβήσαντας ἢ ἁμαρτήσαντας, πρὸς τὴν ἀτελεύτητον κόλασιν παραπεμπούσης· τοὺς δὲ ὁσίως καὶ δικαίως βιώσαντας πρὸς τὴν αἰωνίαν ζωὴν ἀναφερούσης. Ταῦτα καὶ φρονοῦμεν παρὰ τῶν ἁγίων μαθόντες, καὶ φρονοῦντες πιστεύομεν. Οὐδὲν ὑπ᾿ αἰσχύνης ἢ δέους παρέντες ὧν ἐμάθομεν· οὔτε μὴν ἐπ' αἰσχύνης ἢ φιλονεικίας προστιθέντες πλεῖον ἢ διαστρέφοντες· οὐδὲ συνειδότες οὐδὲν ἀπηχὲς ἢ δύσφημον, ὁποῖα πλάττουσι καθ' ἡμῶν οἱ συκοφαντοῦντες ἢ διαβάλλοντες· ὧν τὸ κρίμα ἔνδικόν ἐστιν. ### English translation (Claude) In addition to these, we believe in the resurrection that will take place through the Savior, of the very bodies that have been dissolved, with their own parts and members, nothing lacking or exchanged of the things that make up each person's body in the present life; and moreover, after this, in the judgment of those who have held wrong opinions or lived wickedly, and of all the works, words, activities, deeds, intentions, and thoughts that have been done together in the present life, nothing at all escaping notice, of the greatest or of the least, nothing overlooked of what has been done or performed lawfully or unlawfully, while proportionate and just punishment is measured out; a judgment that sends those who were ungodly or sinned to the end to the punishment that has no end, and raises those who lived holily and justly to eternal life. These things we think, having learned them from the saints, and thinking them we believe. We have left out nothing of what we learned from shame or fear, nor indeed added anything more or distorted it from shame or contentiousness; nor are we conscious of anything discordant or blasphemous, such as the slanderers and accusers invent against us. Their condemnation is just. ### Scripture references - John 5:29: allusion, medium confidence - Matt 25:46: allusion, medium confidence - 2 Cor 5:10: echo, medium confidence - Matt 12:36: echo, low confidence - Rom 3:8: allusion, high confidence ### Translation notes - Resurrection and judgment: compare John 5:29, Matt 25:46, 2 Cor 5:10, and Matt 12:36. The last words echo Rom 3:8 ("their condemnation is just"). The printed ἐπ᾽ αἰσχύνης ("from shame") in the second clause repeats the first; it may be a slip, but the sense is clear. ### Citation (SBL) Eunomius, Exp. fid. 4 (PG 67:589–590; trans. Sophia Scriptura, https://sophiascriptura.com/p/eunomius-expositio-fidei/4).