The 13 Creeds of the Church - The Profession of Faith for the Easterns (Pope Urban VIII)

The third Profession issued fter the Council of Trent was the Profession of Faith for the Easterns, prescribed by Pope Urban VIII. It contains content from the Councils of Florence and Trent. It also summarizes the first eight ecumenical councils. It is the most complete of the older Creeds. The part about the First Vatican Council is inserted according to a decree of July 16, 1878.

PROFESSIO ORTHODOXAE FIDEI	PROFESSION OF THE ORTHODOX FAITH
Ab Orientalibus facienda.	To be made by the Oriental Churches.
In nomine Patris, et Filii, et Spiritus Sancti. Amen.	In the name of the Father, and of the Son, and of the Holy Ghost. Amen.
1 Ego N. firma Fide credo, et profiteor omnia, et singula, quae continentur in symbolo fidei, quo Sancta Romana Ecclesia utitur, videlicet.	1 I N. with firm faith believe and profess each and every thing contained in the symbol of faith which the Holy Roman Church useth, to wit:
Credo in unum Deum Patrem omnipotentem, factorem coeli, et terrae, visibilium omnium, et invisibilium. Et in unum Dominum Jesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia saecula, Deum de Deo, lumen de lumine, Deum verum de Deo vero, genitum non factum, consubstantialem Patri, per quem omnia facta sunt; qui propter nos homines, et propter nostram salutem descendit de coelis, et incarnatus est de Spiritu Sancto, ex Maria Virgine, et Homo factus est. Crucifixus etiam pro nobis sub Pontio Pilato passus, et sepultus est. Et resurrexit tertia die secundum scripturas. Et ascendit in coelum, sedet ad dexteram Patris. Et iterum venturus est cum gloria judicare vivos, et mortuos, cujus regni non erit finis. Et in Spiritum Sanctum Dominum, et vivificantem, qui ex Patre, Filioque procedit; qui cum Patre, et Filio simul adoratur, et conglorificatur, qui locutus est per Prophetas. Et unam Sanctam Catholicam, et Apostolicam Ecclesiam. Confiteor unum Baptisma in remissionem peccatorum, et expecto resurrectionem mortuorum, et vitam venturi saeculi. Amen.	I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the Only-begotten Son of God, born of the Father before all ages. God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary: and was made man. He was crucified also for us, suffered under Pontius Pilate, and was buried. The third day He rose again according to the Scriptures; and ascended into Heaven, and sitteth at the right hand of the Father: and He shall come again with glory to judge both the living and the dead: of whose kingdom there shall be no end. And I believe in the Holy Ghost, the Lord and Giver of Life, who proceedeth from the Father and the Son: who together with the Father and the Son is worshipped and glorified; who spoke by the Prophets. And One Holy Catholic and Apostolic Church. I confess one Baptism for the remission of sins. And I look for the Resurrection of the dead, and the life of the world to come. Amen.
2 Veneror etiam, et suscipio universales Synodos, prout sequitur, videlicet:	2 I also revere and receive the universal synods, which are as follows, to wit:
Nicaenam primam, et profiteor quod in ea contra Arium damnatae memoriae, definitum est: Dominum Jesum Christum esse Filium Dei, ex Patre natum Unigenitum, idest, ex substantia Patris natum, non factum, consubstantialem Patri; atque impias illas voces, recte in eadem Synodo damnatas esse, quod aliquando non fuerit, aut quod factus sit ex iis, quae non sunt, aut ex alia substantia, vel essentia, aut quod sit mutabilis, vel convertibilis Filius Dei.	The First Council of Nicaea, and I profess what was defined in it, against Arius of condemned memory: that the Lord Jesus Christ is the Son of God, born of the Father, Only-begotten, that is, born from the substance of the Father, not made, consubstantial with the Father; and that those impious phrases were rightly condemned in that same Synod, that "there was a time when He was not," or that "He was made out of nothing," or out of another substance, or essence, or that the Son of God is mutable or changeable.
3 Constantinopolitanam primam, secundam in ordine; et profiteor quod in ea contra Macedonium damnatae memoriae, definitum est, Spiritum Sanctum, non esse servum, sed Dominum; non creaturam, sed Deum; ac unam habentem cum Patre, et Filio Deitatem.	3 The First Council of Constantinople, the second in order; and I profess what was defined in it, against Macedonius of condemned memory, that the Holy Ghost is not a slave, but the Lord; not a creature, but God; and that He hath one Godhead with the Father and the Son.
4 Ephesinam primam, tertiam in ordine, et profiteor quod in ea contra Nestorium damnatae memoriae, definitum est: Divinitatem, et humanitatem, ineffabili, et incomprehensibili unione, in una persona Filii Dei, unum nobis Jesum Christum constituisse, eaque de causa Beatissimam Virginem vere esse Dei Genitricem.	4 The First Council of Ephesus, the third in order, and I profess what was defined in it, against Nestorius of condemned memory: that Divinity and humanity, by an ineffable and incomprehensible union, in the one person of the Son of God, have constituted one Jesus Christ for us, and that for this reason the Most Blessed Virgin is truly the Mother of God.
5 Chalcedonensem, quartam in ordine, et profiteor quod in ea contra Eutychem, et Dioscorum, ambos damnatae memoriae, definitum est: Unum, eumdemque Filium Dei Dominum nostrum Jesum Christum, perfectum esse in Deitate, et perfectum in humanitate, Deum verum, et hominem verum, ex anima rationali, et corpore, consubstantialem Patri secundum Deitatem, eumdem consubstantialem nobis secundum humanitatem, per omnia nobis similem, absque peccato, ante saecula quidem de Patre genitum secundum Deitatem, in novissimis autem diebus, eumdem propter nos, et propter nostram salutem, ex Maria Virgine Dei Genitrice secundum humanitatem; unum, eumdemque Christum Filium Dominum unigenitum, in duabus naturis inconfuse, immutabiliter, indivise, inseparabiliter agnoscendum, nusquam sublata differentia naturarum propter unitionem, magisque salva proprietate utriusque naturae, et in unam personam, atque subsistentiam concurrente, non in duas personas partitum, aut divisum, sed unum, eumdemque Filium, et Unigenitum, Deum Verbum Dominum Jesum Christum.	5 The Council of Chalcedon, the fourth in order, and I profess what was defined in it, against Eutyches and Dioscorus, both of condemned memory: that one and the same Son of God, the Lord Jesus Christ, is perfect in Deity and perfect in humanity, true God, and true man, composed of a rational soul and a body. The same one is consubstantial with the Father according to Deity, and consubstantial with us according to humanity, like unto us in all things apart from sin; indeed the same one is begotten of the Father before the ages according to Deity, but in these last days begotten of Mary the Virgin Mother of God for us and for our salvation according to humanity; one and the same Lord Christ, the Only-begotten Son, must be recognised in two natures, inconfusedly, immutably, undividedly, inseparably—nothing being taken away from the difference of natures on account of their unition, but rather what is proper to each nature being preserved—concurring in one person and hypostasis, not parted or divided into two persons, but one and the same Only-begotten Son, God the Word, our Lord Jesus Christ.
6 Item ejusdem Domini nostri Jesu Christi Divinitatem, secundum quam consubstantialis est Patri, et Spiritui Sancto, impassibilem esse, et immortalem; eumdem autem crucifixum, et mortuum tantummodo secundum carnem, ut pariter definitum est in dicta Synodo, et in Epistola Sancti Leonis Romani Pontificis, cujus ore Beatum Petrum loquutum esse, Patres in eadem Synodo acclamaverunt. Per quam definitionem damnatur impia haeresis illorum, qui Trisagio ab Angelis tradito, et in praefata Chalcedonensi Synodo decantato, Sanctus Deus, Sanctus fortis, Sanctus immortalis, miserere nobis, addebant: Qui crucifixus es pro nobis: atque adeo Divinam naturam trium personarum passibilem asserebant, et mortalem.	6 Likewise, that the Divinity of the same Jesus Christ our Lord, according to which He is consubstantial with the Father and the Holy Ghost, is impassible and immortal; and that the same Lord was crucified, and died only according to the flesh, as was equally defined in the said Synod, and in the epistle of Saint Leo, the Roman Pontiff, by whose mouth the Fathers in that same Synod acclaimed Blessed Peter to have spoken. Through that definition, the impious heresy was condemned of those who to the Thrice Holy Hymn that was handed down by angels, and sung in the aforesaid Chalcedonian Synod, Holy God, Holy mighty, Holy immortal, have mercy on us, would add: Who wast crucified for us, and to this extent would assert that the Divine nature of the three persons is passible and mortal.
7 Constantinopolitanam secundam, quintam in ordine, in qua praefatae Chalcedonensis Synodi definitio renovata est.	7 The Second Council of Constantinople, the fifth in order, in which the aforesaid definition of the Chalcedonian Synod was renewed.
8 Constantinopolitanam tertiam, sextam in ordine, et profiteor quod in ea contra Monothelitas definitum est: in uno, eodemque Domino nostro Jesu Christo duas esse naturales voluntates, et duas naturales operationes indivise, inconvertibiliter, inseparabiliter, inconfuse: et humanam ejus voluntatem non contrariam, sed subjectam Divinae ejus, atque omnipotenti voluntati.	8 The Third Council of Constantinople, the sixth in order, and I profess what was defined in it, against the Monothelites: that in one and the same Jesus Christ our Lord there are two natural wills, and two natural operations, undividedly, unchangeably, inseparably, inconfusedly: and that His human will is not contrary, but subject to His Divine and omnipotent will.
9 Nicaenam secundam, septimam in ordine, et profiteor quod in ea contra Iconoclastas definitum est: Imagines Christi, ac Deiparae Virginis, necnon aliorum Sanctorum habendas, et retinendas esse, atque eis debitum honorem, ac venerationem impertiendam.	9 The Second Council of Nicaea, the seventh in order, and I profess what was defined in it against the Iconoclasts: that the images of Christ, and of the God-Bearing Virgin, and also of other saints must be held and retained, and that to them honour is owed and veneration must be imparted.
10 Constantinopolitanam quartam, octavam in ordine, et profiteor in ea Photium merito fuisse damnatum et Sanctum Ignatium Patriarcham restitutum.	10 The Fourth Council of Constantinople, the eighth in order, and I profess that deservingly in that council was Photius condemned and Saint Ignatius reinstated as Patriarch.
11 Veneror etiam, et suscipio omnes alias universales Synodos auctoritate Romani Pontificis legitime celebratas, et confirmatas, et praesertim Florentinam Synodum, et profiteor quae in ea definita sunt, videlicet:	11 I also revere and receive all the other universal Synods legitimately celebrated and confirmed by the authority of the Roman Pontiff, and especially the Florentine Synod, and I profess the things that were defined in it, to wit:
12 Quod Spiritus Sanctus ex Patre, et Filio aeternaliter est, et essentiam suam, suumque esse subsistens habet ex Patre simul, et Filio, et ex utroque aeternaliter, tamquam ab uno principio, et unica spiratione procedit.	12 That the Holy Ghost is eternally from the Father and the Son, and eternally hath His essence and His hypostatic being from the Father and the Son together, and proceedeth from each eternally, as from one principle, and by only one spiration.
13 Item dictionem illam (Filioque) veritatis declarandae gratia, et imminente necessitate, licite, et rationabiliter Symbolo fuisse appositam.	13 Likewise, that that expression (Filioque), for the sake of a truth that needed to be declared, and with imminent necessity, was licitly and reasonably added to the Symbol.
14 Item in azymo, sive fermentato pane triticeo, Corpus Christi veraciter confici: Sacerdotesque in alterutro ipsum Domini Corpus conficere debere, unumquemque scilicet juxta suae Ecclesiae, sive occidentalis, sive orientalis consuetudinem.	14 Likewise, that in either unleavened or leavened wheaten bread, the Body of Christ is truly confected: and that priests should confect the very Body of the Lord in either one—each man, of course, according to the custom of his own Church, whether Western or Eastern.
15 Item si vere poenitentes in Dei charitate decesserint, antequam dignis poenitentiae fructibus de commissis satisfecerint, et omissis, eorum animas poenis purgatoriis post mortem purgari, et ut a poenis hujusmodi releventur, prodesse eis fidelium vivorum suffragia, Missarum scilicet sacrificia, orationes, et eleemosynas, et alia pietatis officia, quae a fidelibus pro aliis fidelibus fieri consueverunt, secundum Ecclesiae instituta. Illorumque animas, qui post Baptisma susceptum nullam omnino peccati maculam incurrerunt, illas etiam, quae post contractam peccati maculam, vel in suis corporibus, vel eisdem exutae, sunt purgatae, in coelum mox recipi, et intueri clare ipsum Deum Trinum, et Unum sicuti est, pro meritorum tamen diversitate, alium alio perfectius. Illorum autem animas, qui in actuali mortali peccato, vel solo originali decedunt mox in infernum descendere, poenis tamen disparibus puniendas.	15 Likewise, that if truly penitent people die in the love of God before they should have made satisfaction for their deeds and omissions by worthy fruits of penance, their souls are cleansed after death by purgatorial pains, and that in order for pains of this sort to be relieved, the suffrages of the living faithful are of service to them, such as sacrifices of Masses, prayers, alms, and other duties of piety which have been accustomed to be done by the faithful for others of the faithful, according to the ordinances of the Church. And that the souls of those who after having received Baptism have incurred no stain of sin whatsoever, and also those which, after they have contracted the stain of sin, have been cleansed either in their bodies or stripped of them, are promptly received into heaven, and clearly behold as He is the One and Triune God Himself, yet one more perfectly than another, according to the diversity of their merits. But the souls of those who die in actual mortal sin or in original sin alone promptly descend into hell, yet to be punished with unequal pains.
16 Item Sanctam Apostolicam Sedem, et Romanum Pontificem in universum Orbem tenere Primatum, et ipsum Pontificem Romanum successorem esse Beati Petri Principis Apostolorum, et verum Christi Vicarium, totiusque Ecclesiae caput, et omnium Christianorum Patrem, ac Doctorem existere: et ipsi in Beato Petro pascendi, regendi, ac gubernandi universalem Ecclesiam a Domino nostro Jesu Christo plenam potestatem traditam esse; quemadmodum etiam, ut eadem Florentina Synodus asserit, in gestis oecumenicorum Conciliorum, et in sacris canonibus continetur.	16 Likewise, that the Holy Apostolic See, and the Roman Pontiff hold the Primacy in the entire world, and that the Roman Pontiff himself is the successor of Blessed Peter the Prince of the Apostles, and the true Vicar of Christ, the head of the whole Church, and Father and Doctor of all Christians: and that the full power of feeding, ruling, and governing the universal Church was handed down to him in Blessed Peter by our Lord Jesus Christ; just as is also contained, as the same Florentine Synod asserteth, in the acts of the ecumenical Councils, and in the sacred canons.
17 Item legalia veteris Testamenti, seu Mosaicae Legis Coeremonias, Sacra, Sacrificia, et Sacramenta, Domino nostro Jesu Christo adveniente, cessasse, et post promulgatum Evangelium, sine peccato observari non posse. Ejusdem etiam Legis Veteris ciborum mundorum, et immundorum differentiam ad coeremonialia pertinere, quae surgente Evangelio, transierunt.	17 Likewise, that the legal Ceremonies, Rites, Sacrifices, and Sacraments of the old Testament, or Mosaic law, ceased with the coming of our Lord Jesus Christ, and cannot be observed without sin after the promulgation of the Gospel. And also that the same Old Law's distinction of clean and unclean foods pertaineth to the ceremonial matters which, when the Gospel arose, passed away.
18 Illam etiam Apostolorum prohibitionem, ab immolatis simulacrorum, et sanguine, et suffocato illi tempori congruisse, ut inter Judaeos, et Gentiles dissensionis materia tolleretur. Cujus Apostolicae prohibitionis causa cessante, etiam cessavit effectus.	18 And also that that prohibition of the Apostles of foods sacrificed to idols, and of blood, and of what hath been strangled was suited to that time, so that matter for dissension between Jews and Gentiles might be taken away. With the cause of that Apostolic prohibition coming to an end, the effect came to an end also.
19 Pariter veneror, et suscipio Tridentinam Synodum, et profiteor quae in ea definita, et declarata sunt, et praesertim offeri Deo in Missa verum, proprium, et propitiatorium Sacrificium pro vivis, et defunctis, atque in Sanctissimo Eucharistiae Sacramento (juxta Fidem, quae semper in Ecclesia Dei fuit) contineri vere, realiter, et substantialiter corpus, et sanguinem, una cum anima, et Divinitate Domini nostri Jesu Christi; ac proinde totum Christum, fierique conversionem totius substantiae panis in corpus, et totius substantiae vini in sanguinem, quam conversionem Catholica Ecclesia aptissime transubstantionem appellat, et sub unaquaque specie, et singulis cujusque speciei partibus, separatione facta, totum Christum contineri.	19 Equally I revere and receive the Tridentine Synod, and I profess the things which were defined and declared in it, and especially that there is offered to God in the Mass a true, proper, and propitiatory Sacrifice for the living and the dead, and that in the Most Holy Sacrament of the Eucharist (according to the Faith, which was ever in the Church of God) the body and blood, together with the soul and Divinity of our Lord Jesus Christ, is truly, really, and substantially contained; and therefore the whole Christ, and that a conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood is made, which conversion the Catholic Church most suitably calleth "transubstantiation," and that under each species, and each of the parts of each species, when separated, the whole Christ is contained.
20 Item septem esse novae legis Sacramenta a Christo Domino nostro instituta ad salutem humani generis, quamvis non omnia singulis necessarias, videlicet: Baptismum, Confirmationem, Eucharistiam, Poenitentiam, Extremam Unctionem, Ordinem, et Matrimonium, illaque gratiam conferre; et ex his Baptismum, Confirmationem, et Ordinem iterari non posse.	20 Likewise, that there are seven Sacraments of the new law instituted by Christ our Lord for the salvation of the human race, although not all are necessary for each person, to wit: Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony, and that they confer grace; and that out of these, Baptism, Confirmation, and Order cannot be repeated.
21 Item Baptismum esse necessarium ad salutem, ac proinde si mortis periculum immineat, mox sine ulla dilatione conferendum esse, et a quocumque, et quandocumque sub debita materia, forma, et intentione collatum, esse validum.	21 Likewise, that Baptism is necessary for salvation, and that therefore if danger of death is imminent, it must be promptly conferred without any delay, and that whenever and by whomever it is conferred with due matter, form, and intention, it is valid.
22 Item Sacramenti Matrimonii vinculum indissolubile esse, et quamvis, propter adulterium, haeresim, aut alias causas, possit inter conjuges thori et cohabitationis separatio fieri, non tamen illis aliud matrimonium contrahere fas esse.	22 Likewise, that the bond of the Sacrament of Matrimony is indissoluble, and although, on account of adultery, heresy, or other causes, a separation can be made between spouses of the common home and marriage bed, yet it is not permitted to them by divine law to contract another marriage.
23 Item Apostolicas, et Ecclesiasticas traditiones suscipiendas esse, et venerandas.	23 Likewise, that Apostolic and Ecclesiastical traditions must be received and revered.
24 Indulgentiarum etiam potestatem a Christo in Ecclesia relictam fuisse, illarumque usum, Christiano populo maxime salutarem esse.	24 And also that the power of indulgences hath been left by Christ in the Church, and that the use of them is most salutary to the Christian people.
25 Pariter quae de peccato Originali, de Justificatione, de Sacrorum librorum tam veteris, quam novi Testamenti Indice, et interpretatione, in praedicta Tridentina Synodo definita sunt, suscipio, et profiteor.	25 Equally I receive and profess what was defined in the aforesaid Tridentine Synod concerning Original sin, Justification, and the list of the sacred books of the Old as well as the New Testament, and the interpretation of them.
Item veneror et suscipio oecumenicam synodum Vaticanam: atque omnia ab eadem tradita, definita et declarata, praesertim de Romani Pontificis, primatu ac de eius infallibili magisterio firmissime amplector et profiteor.	Likewise, I revere and receive the ecumenical Vatican synod: and I most firmly embrace and profess all things handed down, defined and declared by that same council, especially concerning the primacy of the Roman Pontiff and his infallible magisterium.
26 Caetera item omnia suscipio, et profiteor, quae recipit, et profitetur Sancta Romana Ecclesia, simulque contraria omnia, et schismata, et haereses ab eadem Ecclesia damnatas, rejectas, et anathematizatas ego pariter damno, rejicio, et anathematizo.	26 I likewise receive and profess all the other things which the Holy Roman Church receiveth and professeth, and at the same time all things to the contrary, and schisms and heresies which by that same Church have been condemned, rejected, and anathematised, I equally condemn, reject, and anathematise.
27 Insuper Romano Pontifici Beati Petri Principis Apostolorum successori, ac Jesu Christi Vicario veram obedientiam spondeo, ac juro.	27 Moreover I promise and swear true obedience to the Roman Pontiff, the successor of Blessed Peter Prince of the Apostles, and Vicar of Jesus Christ.
28 Hanc fidem Catholicae Ecclesiae, extra quam nemo salvus esse potest, quam in praesenti sponte profiteor, et veraciter teneo, eamdem integram, et inviolatam usque ad extremum vitae spiritum, constantissime, Deo adjuvante, retinere, et confiteri, atque a meis subditis, vel illis, quorum cura ad me in meo munere spectabit, teneri, doceri, et praedicari, quantum in me erit, me curaturum,	28 And that I am going to take care to retain and confess, whole and inviolate, unto the last breath of life, unshakeably, with the help of God, this faith of the Catholic Church (outside of which nobody can be saved) which I truthfully hold and willingly profess in these presents, and that by those subject to me, or by those whose care should belong to me in my office, it shall be held, taught, and preached, insofar as it shall be in me,
Ego idem N.	I, the same N.
spondeo, voveo, et juro.	promise, vow, and swear.
Sic me Deus adjuvet, et haec Sancta Dei Evangelia.	So help me God, and these Holy Gospels of God.