Gregory Thaumaturgus’ Declaration of Faith
Greek	English
Εἰς Θεὸς, Πατὴρ λόγου ζῶντος, σοφίας ὑφεστώσης καὶ δυνάμεως καὶ χαρακτῆρος ἀϊδίου, τέλειος τελείου γεννήτωρ, Πατὴρ Υἱοῦ μονογενοῦς . . Εἷς Κύριος, μόνος ἐκ μονου, θὲος ἐκ θεοῦ, χαρακτὴρ καὶ εἰκὼν τῆ ς θεότητος, λόγος ἐνεργός, σοφία τῆ ς τῶν ὅλων συστάσεως περιεκτικὴ καὶ δύναμις τῆ ς ὅλης κτίσεως ποιητική, Υἱὸς ἀληθινὸς ἀληθινοῦ Πατρός, ἀόρατος ἀοράτου καὶ ἄφθαρτος ἀφθάρτου καὶ ἀθάνατος ἀθανάτου καὶ ἀΐδιος ἀϊδίου . . . Καὶ ἕν Πνεῦμα Ἅγιον, ἐκ θεοῦ τὴν ὕπαρξιν ἔχον, καὶ δι’ Υἰοῦ πεφηνὸς [δηλαδὴ τοῖ ς ἀνθρώποις], εἰκὼν τοῦ Υἰοῦ τελείου τελεία, ζωὴ, ζώντων αἰτία, πηγὴ ἁγία, ἁγιότης, ἁγιασμοῦ χορηγός· ἐν ᾦ φανεροῦται θεὸς ὁ Πατὴρ ὁ ἐπι πάντων καὶ ἐν πᾶσι καὶ θεὸς ὀ Υιός ὁ διὰ πάντων· τριὰς τελεία, δόξῃ και ἀϊδιότητι καὶ βασιλείᾳ μὴ μεριζομένη μηδὲ ἀπαλλοτριουμένη. . . . Οὔτε οὖν κτιστόν τι ἢ δοῦλον ἐν τῇ τριάδι, οὔτε ἐπείσακτον, ὡς πρότερον μὲν οὐχ ὑπάρχον, ὕστερον δὲ ἐπεισελθόν· οὔτε οὖν ἐνέλιπέ ποτε Υἱὸς Πατρὶ, οὔτε Υἱῷ Πνεῦμα ἀλλὰ ἄτρεπτος καὶ ἀναλλοίωτος ἡ αὐτὴ τριὰς ἀεί.	There is one God, the Father of the living Word, (who is his) subsisting Wisdom and Power and eternal Impress (lmage): perfect Begetter of the Perfect [Begotten], Father of the only begotten Son.  There is one Lord, Only of Only, God of God, the Image and Likeness of the Godhead, the efficient Word, Wisdom comprehensive of the system of all things, and Power productive of the whole creation; true Son of the true Father, Invisible of Invisible, and Incorruptible of Incorruptible, and Immortal of Immortal, and Eternal of Eternal.  And there is one Holy Ghost, having his existence from God, and being manifested (namely, to mankind) by the Son; the perfect Likeness of the perfect Son: Life, the Cause of the living; sacred Fount; holiness, the Bestower of sanctification; in whom is revealed God the Father, who is over all things and in all things, and God the Son, who is through all things: a perfect Trinity, in glory and eternity and dominion, neither divided nor alien. There is therefore nothing created or subservient in the Trinity, nor super-induced, as though not before existing, but introduced afterward Nor has the Son ever been wanting to the Father, nor the Spirit to the Son, but there is unvarying and unchangeable the same Trinity forever.

Schaff says:

This creed is almost too Orthodox for an admiring pupil Of Origen, and seems to presuppose the Arian controversy (especially the conclusion). It has probably been enlarged. (History of the Christian Church 2.798-799)

While I agree that it has probably been enlarged, you have to appreciate the beauty of orthodoxy. 

B”H

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