# Twelve Chapters on the Faith - Author: [Gregory Thaumaturgus](https://sophiascriptura.com/fathers/authors/gregory-thaumaturgus/) - Latin title: *Capitula duodecim de fide* - Date: 4th–5th century (disputed) (disputed) - Source: J.-P. Migne, ed., Patrologiae cursus completus, Series Graeca 10 (Paris: Migne, 1857), cols. 1127–1136 - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: CPG 1766 (cited only; number not yet checked) - Work page: https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/ - Passages: 13 ## Twelve Chapters on the Faith 0 - URL: https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-0 - Source: PG 10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title says that each of the twelve chapters gives an anathema and an explanation. ### Greek text Ἐν οἷς καὶ ἀναθεματισμὸς κεῖται φαὶ εὐϑόνα ἑκάστῳ, ἀκοτότανεαις, ᾿ ### English translation (Claude) [Title:] In which an anathema is also set down, and [an explanation?] for each … ### Translation notes - The work is ascribed to Gregory Thaumaturgus in its tradition but is generally held to be later (probably late fourth or fifth century, against Apollinarian views). The scan's title is garbled after “set down”; “an explanation for each” is the probable sense, since each chapter has an anathema followed by an “Explanation” (Ἑρμηνεία). The garbled words are left untranslated. ### Citation (SBL) Ps.-Gregory Thaumaturgus, Cap. fid. pref. (PG 10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-0). ## Twelve Chapters on the Faith 1 - URL: https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-1 - Source: PG 10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first anathema condemns calling Christ's body uncreated, since the risen Christ showed the marks of the nails and the lance and let his body be touched. ### Greek text εἶ τις λέγει ἄχτιστον τὸ σῶμα τοῦ Χριστοῦ, καὶ μὴ ὁμολογεῖ αὐτὸν τὸν ἄχτιστον τοῦ Θεοῦ [θεὸν] Δό: γον ἐχ τῆς χτιστῆς ἀνθρωπότητος τὴν σάρχωσιν καὶ σὴν ἐνανθρώπησιν ἐπιδειξάμενον, χαθὼς γέγῥαπται, Ἑρμηνεία. Πῶς δ᾽ ἂν [γὰρ] λέγοιτο ἄχτιδστον τὸ σῶμα: Τὸ γὰρ ἄκτιστον, ἀπαθὲς, ἄτρωτον, ἀψηλάφητον. Χριστὸς δὲ ἐχ νεχρῶν ἀναστὰς, τύπον ἥλων, καὶ γύξιν λόγχης καὶ ψηλάφησιν σώματος [σώματι] ἐπεδείνων εἰσελθὼν, ἀλλ᾽ ἵνα δείξη καὶ τῆς θεότητος τὴν ἐνέργειαν, καὶ τοῦ ὀώματος τὴν ἀλήθειαν. (αν τοι Θεὸς ὧν, ἄγθρωπος ἐγνωρίζετο φυσικῶς; καὶ ### English translation (Claude) If anyone says that the body of Christ is uncreated, and does not confess that he, the uncreated God the Word of God, showed forth his incarnation and becoming man from created humanity, as it is written, [let him be anathema]. Explanation. How could the body be called uncreated? For the uncreated is impassible, invulnerable, intangible. But Christ, risen from the dead, showed the print of the nails, the wound of the lance, and the touching of his body, having entered … but so that he might show both the working of the Godhead and the truth of the body. … Being God, he was recognized as man by nature; and … ### Scripture references - John 20:27: allusion, high confidence - John 20:26: allusion, medium confidence - John 1:14: echo, low confidence ### Translation notes - Words are lost in the scan after “as it is written” (the anathema formula) and after “having entered” (probably “when the doors were shut,” cf. John 20:26); the last sentence is fragmentary. Square-bracketed words in the Greek are Migne's alternative readings and are not translated separately. ### Citation (SBL) Ps.-Gregory Thaumaturgus, Cap. fid. 1 (PG 10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-1). ## Twelve Chapters on the Faith 2 - URL: https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-2 - Source: PG 10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The second anathema condemns calling Christ's flesh of the same essence as the Godhead, since the eternal God took the form of a servant in time. ### Greek text Εἴτις λέγει σάρχα τοῦ Χριστοῦ ΞΘ «ἧς θεό. πῆτος, καὶ μὴ ὁμολογεῖ αὐτὸν ἐν μορφῇ Θεοῦ ὑπάρχοντα Θεὸν προαιώνιον, καὶ ἑαυτὸν χεγώσαντα καὶ λαθόντα δούλου μορφὴν, καθὼς γέγραπται, ἀνάθεμα Πῶς δὲ ἡ μετὰ χρόνον σὰρξ ὁμοούσιος ἂν λέγοιτο τῆς ἀχῤόνου θεότητος; Ὁμογύσιον γὰρ λέγεται τὸ παυτὸν τῇ φύσει καὶ τῇ εὐ τῶι ἀπαραλλάχτως. ### English translation (Claude) If anyone says that the flesh of Christ is [of the same essence] with the Godhead, and does not confess that he, existing in the form of God, God before the ages, also emptied himself and took the form of a servant, as it is written, let him be anathema. How could flesh that came after time be called of the same essence with the timeless Godhead? For that is called of the same essence which is the same in nature and in … without variation. ### Scripture references - Phil 2:6–7: quotation, high confidence ### Translation notes - “Of the same essence” in the anathema translates a garbled word (ΞΘ «ἧς θεό. πῆτος), read by sense from the explanation, which uses ὁμοούσιος (“of the same essence”). The last word of the explanation is garbled. The heading “Explanation” is lost here. ### Citation (SBL) Ps.-Gregory Thaumaturgus, Cap. fid. 2 (PG 10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-2). ## Twelve Chapters on the Faith 3 - URL: https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-3 - Source: PG 10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The third anathema condemns saying that Christ assumed a complete man, as if he were one of the prophets; the explanation contrasts the first, earthly Adam with the second, heavenly one. ### Greek text Εἴ τις λέγει ἄνθρωπον τέλε: ον ἀνειληφέναι κὸν Χρι «τῇ σαρχώσει τῇ ἐχ παθόντος [ἴσ΄. ἐχ Παρθένου] γεγενημένον [γενόμενον] ἄνθρωπον τὸν ἐν Βηθλεὲμ, τεχθέντα, καὶ ἐν Ναζαρὲτ ἀνατραφέντα, καὶ προχοπὴν ἡλικίας ἐπιδειξάμενον, καὶ χρόνων ἀρίθμησιν κἀὶ ὑπὸ τοῦ Πατρὸς μαρτυρηθέντα " Οὗτός ἐστιν ὁ. Υἱός μου ὁ ἀγαπητὸς, καθὼς γέγραπται, ἀνάθεμα ' Ἑρμηνείᾳ. πῶς δ ἂν λέγοιτο ἄνθρωπον τέλειον νει ϑαναὶ ᾿ πὸν Χριστὸν [Κύριον] ὡς ἕνα τῶν προφητῶν, αὐτὸῦ". ᾿ «τοῦ Κυρίου ἀνθρώπου γενομένου τῇ ἐχ Παρθένου σαρχώσει; Διὸ γέγραπται, ὅτι ὁ πρῶτος ἄγθρωπος. ἂχ γῆς χοϊχές. Ἐπειδὴ ὃὲ ὁ ἐκ γῆς πλασθεὶς εἰς γὴν ἀπελήλνθεν, ὁ᾽ δεύτερος ἄνθρωπος γενόμενος εἰς οὐρανοὺς ἀνελήλυθε. Καὶ λέγεται ὁ πρῶτος ᾿Αδὰμ καὶ ὦ ὄσχατος Αδάμ. Καὶ ὥσπερ ὡμολόγηται, ὅτι ὁ. δεύτερος ἐχ τοῦ πρώτον τὸ χατὰ σάρχα, διὸ καὶ ἄνθρωπος, καὶ Υἱὸς ἀνθρώπου Χριστός " οὕτως τύρηται ὅτι ὁ δεύτερος τοῦ πρώτου Σωτὴρ, δι᾽ ᾿χκατελήλυθεν ἐξ οὐρανοῦ. Ἐπειδὴ δὲ ἐξ οὐρανοῦ χα- ἢ ταθὰς ὁ Λόγος καὶ ἄνθρωπος γενόμενος εἰς τοὺς οὐρανοὺς ἐποντε. διὰ τοῦτο λέγεται καὶ ἐδ οὐρᾶνου ### English translation (Claude) If anyone says that Christ assumed a perfect man [as one of the prophets, and does not confess that he], in the incarnation from [the Virgin], became man, born in Bethlehem and brought up in Nazareth, showing growth in stature and a counting of years, and witnessed to by the Father, “This is my beloved Son,” as it is written, let him be anathema. Explanation. How could it be said that Christ assumed a perfect man, as one of the prophets, when the Lord himself became man by the incarnation from the Virgin? Therefore it is written that “the first man is from the earth, earthy.” But since the one formed from the earth went away into the earth, the second man, having come to be, went up into the heavens. And there is said to be the first Adam and the last Adam. And as it is confessed that the second is from the first according to the flesh (and therefore Christ is both man and Son of man), so it is said that the second is the Savior of the first, for whose sake he came down from heaven. And since the Word came down from heaven and, having become man, [went up] into the heavens, for this reason he is also said [to be] from heaven … ### Scripture references - Matt 3:17: quotation, high confidence - Luke 2:52: allusion, medium confidence - 1 Cor 15:47: quotation, high confidence - 1 Cor 15:45: allusion, high confidence - John 3:13: echo, medium confidence ### Translation notes - The scan reads “from the one who suffered” (ἐκ παθόντος); Migne's marginal reading “perhaps from the Virgin” is followed, as the explanation confirms. The words in brackets in the anathema are lost here; the scan displaced them into ref 5, and the explanation confirms them. The ref breaks off mid-sentence. ### Citation (SBL) Ps.-Gregory Thaumaturgus, Cap. fid. 3 (PG 10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-3). ## Twelve Chapters on the Faith 4 - URL: https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-4 - Source: PG 10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fourth anathema condemns saying Christ was born of a man's seed, since the Gospel says he was conceived of the Holy Spirit from the Virgin Mary. ### Greek text Ἐϊ τις λέγει ἐχ σπέρματος ἀνδρὸς πα δὲ τὸν. Χριστὸν ἐκ Παρθένου, ὡς πάντες οἱ ἄνθρωποι, καὶ μὴ ὁμολογεῖ αὑτὸν ἐχ Πνεύματος ἁγίου, καὶ ἐχ, Μα-. ρίας τῆσ ἁγίας Παρθένου σαρχωθέντα καὶ ἐνανθρω- ᾿ς «σαντα ἐκ σπέρματος Δαδιδ, καθὼς γέγραπται, Πῶς γὰρ [δ᾽ ἂν] λέγοι τις, “εγενῆσθαι τὸν Χριστὸν ἐχ Παρθένου, τοῦ ἁγίου Εὑαγγελίου καὶ τοῦ ἀγγέλου εὐαγγελισαμένου τὴν Μαριὰμ, τῆς Παρθένον εἰρηχυίας: Πῶς ἔσται μοι “τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω; Διὸ λέγει " Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύγαμις Ὑψίστου ἐπισκιάσει σοι" διὸ καὶ τὸ γενγώμενον ἐκ σοῦ ἅγιον, κληθήσεται Ὑψίστου Υἱός. Καὶ τῷ Ἰωσὴφ λέγει " Μὴ φοδηθῇς παραλαδεῖν Μαριὰμ τὴν γυ γαϊκά σου" τὸ γὰρ ἐν αὑτῇ γεννηθὲν ἐχ Πγεύματός ἐστιν ἁγίου. Τέξεται δὲ υἱὸν, καὶ καλέὅὄουσι τὸ ὄνομα αὐτοῦ Ἰησοῦν" αὑτὸς γὰρ. σώἴα τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἀμαρτιῶν αὐτοῦ. ### English translation (Claude) If anyone says that Christ was [born] of the seed of a man … from a virgin, as all men are, and does not confess that he was incarnate of the Holy Spirit and of Mary the holy Virgin, and became man of the seed of David, as it is written, [let him be anathema]. For how could anyone say that Christ was born … from a virgin, when the holy Gospel and the angel brought the good news to Mary, and the Virgin said, “How shall this be to me, since I do not know a man?” Therefore he says: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also the holy one born of you will be called Son of the Most High.” And to Joseph he says: “Do not fear to take Mary your wife; for what is begotten in her is of the Holy Spirit. And she will bear a son, and they will call his name Jesus; for he will save his people from their sins.” ### Scripture references - Rom 1:3: allusion, medium confidence - Luke 1:34: quotation, high confidence - Luke 1:35: quotation, high confidence - Matt 1:20–21: quotation, high confidence ### Translation notes - Words are lost in the scan in the first clause of the anathema and of the explanation; the sense (“born of a man's seed”) is clear from the context. The anathema formula and the heading “Explanation” are lost. ### Citation (SBL) Ps.-Gregory Thaumaturgus, Cap. fid. 4 (PG 10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-4). ## Twelve Chapters on the Faith 5 - URL: https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-5 - Source: PG 10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fifth anathema condemns dividing the Son before the ages from the Son in the last times, since Christ said, “Before Abraham came to be, I am.” ### Greek text καὶ ἄλλος ὁ ἐπ᾽ ἐσχάτων, καὶ μὴ ὁμολογεῖ αὐτὸν τὸν πρὸ αἰώνων τὸν αὐτὸν ἐπ᾽ ἐσχάτων, χαθὼς τγέγράπται, ᾿ἀνάθεμὰ ἔστω [ἀναθεματιζέσθω].. ᾿ ᾿Ἑρμηνεία. πῶς δὶ ἂν λέγοιτὸ ἄλλος ὁ πρὸ αἰώνων τοῦ εοῦ … Υἱὸς, χἀὶ ἄλλος ὁ ἐπ᾽ ἐσχάτων, αὐτοῦ τοῦ Κυρίου ᾿λέγοντος " Πρὶν ᾿Αδραὰμ γενέσθαι, ἐγὼ εἰμι" καὶ, ὅτι ἐκ τοῦ Πατρὸς ἐξῆλθον, καὶ ἤχω, καὶ πάλιν πο ρεύομαι πρὸς τὸν Πατέρα μου;. ### English translation (Claude) [If anyone says that the Son of God who is before the ages is one,] and the one in the last times another, and does not confess that the one before the ages is the same as the one in the last times, as it is written, let him be anathema. Explanation. How could it be said that the Son of God before the ages is one, and the one in the last times another, when the Lord himself says, “Before Abraham came to be, I am,” and, “I came forth from the Father and have come, and I go again to my Father”? ### Scripture references - John 8:58: quotation, high confidence - John 16:28: quotation, high confidence ### Translation notes - The beginning of the anathema is lost (supplied in brackets from the explanation). Migne's Latin and notes interleaved by the scan, with stray lines repeated from chapters 3 and 4, are removed. ### Citation (SBL) Ps.-Gregory Thaumaturgus, Cap. fid. 5 (PG 10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-5). ## Twelve Chapters on the Faith 6 - URL: https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-6 - Source: PG 10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sixth anathema condemns separating the one who suffered from the one who did not, since the impassible Word suffered in his own flesh. ### Greek text Εἴ τὶς λέγει" ζΑλλος ὁ παθὼν, καὶ ἄλλος ὁ μὴ παθὼν, καὶ μὴ ὁμολογεῖ αὐτὸν τὸν ἀπαθῆ Θεὸν Λόγον καὶ ἄτρεπτον σαρχὶ ἰδίᾳ παθόντα ἀτρέπτως, χαθ ὡς γέγραπται, ἀνάθεμα ἔστω [ἀναθεματιζέσθω)]. Πῶς δὲ ἂν λέγοιτο ἄλλος ὁ παθὼν, καὶ ἄλλος ὁ μὴ παθὼν, αὐτοῦ τοῦ Κυρίου λέγοντος - Δεῖ τὸν τοῦ ἀνθρώπου πολλὰ παθεῖν, καὶ ἀποκταγθῆγαι, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι ἐκ γεχρῶν" καί" “Ὅταν ἴδητε τὸν Υἱὸν τοῦ ἀγθρώπου καθήμενον ἐν δεξιᾷ τοῦ Πατρός" καὶ" Ὅταν ἔλθῃ ὁ γιὸς τοῦ ἀγόρωπου ἐν τῇ δόξῃ τοῦ Πατρὸς στον;; ### English translation (Claude) If anyone says, “The one who suffered is one, and the one who did not suffer is another,” and does not confess that the impassible and unchangeable God the Word suffered unchangeably in his own flesh, as it is written, let him be anathema. How could it be said that the one who suffered is one, and the one who did not suffer is another, when the Lord himself says, “The Son of Man must suffer many things, and be killed, and on the third day rise from the dead”; and, “When you see the Son of Man seated at the right hand of the Father”; and, “When the Son of Man comes in the glory of the Father”? ### Scripture references - Luke 9:22: quotation, high confidence - Matt 26:64: allusion, high confidence - Matt 16:27: quotation, high confidence ### Citation (SBL) Ps.-Gregory Thaumaturgus, Cap. fid. 6 (PG 10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-6). ## Twelve Chapters on the Faith 7 - URL: https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-7 - Source: PG 10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The seventh anathema condemns saying that Christ is saved, since he is the Savior and the life. ### Greek text Κί τὶς λέγει σωζόμενον τὸν Χριστὸν, γαὶ μὴ ὁμο-. λογεῖ αὐτὸν Σωτῆρα τοῦ χόσμου καὶ φῶς τοῦ χό- Πῶς δ' ἂν λέγοι τις σωζόμενον τὸν Χριστὸν, αὐτοῦ τοῦ Κυρίου λέγοντος " Ἐγὼ εἰμι ἡ ζωή καί" υθα ἵνα ζωὴν ἔχωσι" καί" Ὁ πιστεύων εἰς ἐμὲ, θάνατον οὗ μὴ ἐεΟρΗσΕΒ “1 ὄψεται τὴν ζωὴν ### English translation (Claude) If anyone says that Christ is saved, and does not confess him the Savior of the world and the light of the world, [as it is written, let him be anathema]. How could anyone say that Christ is saved, when the Lord himself says, “I am the life,” and, “I came that they may have life,” and, “He who believes in me shall not see death … but shall see life”? ### Scripture references - John 4:42: allusion, high confidence - John 8:12: allusion, high confidence - John 11:25: quotation, medium confidence - John 10:10: quotation, high confidence - John 8:51: quotation, medium confidence - John 3:36: allusion, medium confidence ### Translation notes - The end of the anathema and part of the last quotation are lost or garbled in the scan; the last quotation combines John 8:51 and John 3:36. ### Citation (SBL) Ps.-Gregory Thaumaturgus, Cap. fid. 7 (PG 10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-7). ## Twelve Chapters on the Faith 8 - URL: https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-8 - Source: PG 10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eighth anathema condemns separating the perfect man from God the Word, since the one Lord Jesus Christ, God the Word made man, gave himself for us. ### Greek text Εἴ τις λέγει τέλειον ἄνθρωπον τὸν Χριστὸν διαιρετῶς, καὶ Θεὸν τὸν Λόγον διαιρετῶς, καὶ μὴ ὁμολογεῖ ἕνα Κύριον -Ἰησοῦν Χριστὸν, καθὼς γέγραπται, ἀνά- ᾿ Ἑρμηνεία. ᾿ Πῶς δ' ἂν λέγοι τις ἄνθρωπον τέλειον τὸν Χριστὸν διαιρετῶς, καὶ Θεὸν τὸν Λόγον διαιρετῶς, αὐτοῦ τοῦ Κυρίου λέγοντος" Τί μὲ ζητεῖτε ἀποχτεῖναι, ἄνθρωσον, ὃς τὴν ἀλήθειαν ὑμῖν 16λάληκα, ἣν ἤχουσα παρὰ τοῦ Πατρός; Οὐ γὰρ ἄνθρωπον δέδωχεν ὑπὲρ ἡμῶν, ἀλλ᾽ ἑαυτὸν παρέδωχεν ὑπὲρ ἡμῶν ὁ Θεὸς γὸς ἄνθρωπος γενόμενος δι᾽ ἡμᾶς. Διὸ λέγει" Δύσαεε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ ες αὐτόν. Αὐτὸς δὲ. ἔλεγε περ τοῦ ναοῦ τοῦ. σώμα-. τὸς αὑτοῦ. ### English translation (Claude) If anyone says that Christ is a perfect man separately and God the Word separately, and does not confess one Lord Jesus Christ, as it is written, let him be anathema. Explanation. How could anyone say that Christ is a perfect man separately and God the Word separately, when the Lord himself says, “Why do you seek to kill me, a man who has told you the truth which I heard from the Father?” For it was not a man that he gave for us; but God the Word, having become man for our sake, gave himself up for us. Therefore he says, “Destroy this temple, and in three days I will raise it.” But he spoke of the temple of his body. ### Scripture references - 1 Cor 8:6: allusion, medium confidence - John 8:40: quotation, high confidence - Gal 2:20: echo, low confidence - John 2:19: quotation, high confidence - John 2:21: quotation, high confidence ### Citation (SBL) Ps.-Gregory Thaumaturgus, Cap. fid. 8 (PG 10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-8). ## Twelve Chapters on the Faith 9 - URL: https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-9 - Source: PG 10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ninth anathema condemns calling Christ changeable or alterable, since the Lord says, “I am, and I do not change.” ### Greek text Εἴ τις εὐδία τρεπτὸν ἣ ἀλλοιωτὸν τὸν Χριστὸν, Ἐ μὴ ὁμολογεῖ αὐτὸν ἄτρεπτον τῷ᾽ πνεύμανι, φθαρτὸν μὰν, τῇ σαρχὶ, ἀναθεματιζέσθω. Ἔν ει Πῶς δ᾽ ἂν λέγοι τις τρεπτὸν ἢ ἀλλοιωτὸν τὸν ν χρι στὸν, αὐτοῦ τοῦ Κυρίου. λέγοντος: Ἐγώ εἶμι, καὶ οὐχ ἡ.λλοίωμαι; Καὶ πάλιν" Οὐδὲ ἡ ψυχὴ αὐτοῦ ἐτχατολείφθη εἰς ᾷδου [λ. Ἀδην], σὐδὲ ἡ σὰρξ … ### English translation (Claude) If anyone says that Christ is changeable or alterable, and does not confess him unchangeable in spirit, though corruptible in the flesh, let him be anathema. [Explanation.] How could anyone say that Christ is changeable or alterable, when the Lord himself says, “I am, and I do not change”; and again, “Neither was his soul left in Hades, nor his flesh …” ### Scripture references - Mal 3:6: quotation, high confidence - Acts 2:31: quotation, high confidence ### Translation notes - The scan mixes chapters 9–11; they are put back in order here (the order of the English translation in ANF 6). “I am, and I do not change” follows Mal 3:6 (LXX wording). The chapter breaks off in the quotation of Acts 2:31; Migne's notes interleaved by the scan are removed, and garbled words before the explanation are not translated. ### Citation (SBL) Ps.-Gregory Thaumaturgus, Cap. fid. 9 (PG 10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-9). ## Twelve Chapters on the Faith 10 - URL: https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-10 - Source: PG 10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The tenth anathema condemns saying that Christ assumed only part of a man, since he lays down his life and gives his flesh and blood as true food and drink. ### Greek text εἴ τις χέγει, μέρα ᾿ἀνθρώπου͵ ἀνειληφέναι τὸν … Χριστὸν, καὶ μὴ ὁμολαγεῖ αὐτὸν καθ᾽ ὁμοιότητα ἡμῶν χατὰ πάντα, χωρὶς ἁμαρτίας, ἀναθεματιςεσθῶς Πῶς δ' ἂν λέγοι τις, μέρος ἀνθρώπου ἀνειληφέναι. τὸν Χριστὸν, αὐτοῦ τοῦ Κυρίου λέγοντος" Τὴν γυχρῖν μου τίθημι, ἵνα πάλιν λάδω αὐτὴν, ὑπὲρ τῶν προβάτων" καί 'Η σάρξ μου ἀληθής ἐστι βρῶσις, καὶ τὸ αἷμα ἀληθής ἐστι πόσις " καί' Ὃ τρώγων μου τὴν σάρχα, καὶ πίνων μου τὸ αἷμα, ἔχει ζωὴ». αἰώνιον ὶ ἷ ### English translation (Claude) If anyone says that Christ assumed a part of man, and does not confess him in our likeness in all things, without sin, let him be anathema. How could anyone say that Christ assumed a part of man, when the Lord himself says, “I lay down my life, that I may take it again, for the sheep”; and, “My flesh is true food, and the blood is true drink”; and, “He who eats my flesh and drinks my blood has eternal life”? ### Scripture references - Heb 4:15: allusion, high confidence - John 10:15: quotation, high confidence - John 10:17: quotation, high confidence - John 6:55: quotation, high confidence - John 6:54: quotation, high confidence ### Translation notes - The opening of the anathema stands in the scan after chapter 11's opening, and the rest of it, with the explanation, after chapter 9; the two pieces are joined here. Words lost at the join are marked “…”. ### Citation (SBL) Ps.-Gregory Thaumaturgus, Cap. fid. 10 (PG 10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-10). ## Twelve Chapters on the Faith 11 - URL: https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-11 - Source: PG 10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eleventh anathema condemns calling the Lord's body soulless or mindless, since his trouble, grief and distress show a human soul and mind. ### Greek text Εἰ τις λέγει ἄψυχον ἣ ἀνόητον τὸ σῶμα τοῦ Κυρίου, καὶ μὴ ὁμολογεῖ αὐτὸν τέλειον χατὰ [πάντα] ἄνθρωπον ἕνα καὶ τὸν αὐτὸν, ὐλν Ἑρμηνεία. Πῶς δὲ ἂν λέγοι τις ἄψυχον καὶ ἀνόητον τὸ σῶμα τοῦ Κυρίου ἸΧριστοῦ);; Ταραχὴ γὰρ, καὶ λύπη, καὶ ἀδημονία, οὔτε σαρχὸς ἀψύχου, οὔτε Ψυχῆς ἀνοήτου, οὔτε θεότητος ἀτρέπτου, ὀὐδὲ δοχήσεως ἔνδείξις, οὔτε ἀνθρωπίνης ἀσθενείας ἥττημα" ἀλλὰ τῶν χαθ᾽ ἡμᾶς παθῶν τὴν ἐπίδειξιν ἐν ἑαυτῷ ἐποιεῖτο ὁ Λόγος, χαταδεξάμενος τὸ παθητιχὸν, καθὼς γέγραπται, ὅτι αὖ- - ξὸς τὰς ἀσθενείας ἡμῶν ἀγόλαδε, καὶ τὰς νόσους ἐδάστασε. Ἰαραχὴ γὰρ, καὶ λύπη, καὶ ἀδημονία ψυχὴς νοσήματα" χόπος δὲ, καὶ ὕπνος καὶ ἀὐϑω σιῦ- ### English translation (Claude) If anyone says that the body of the Lord is soulless or mindless, and does not confess that he is perfect in [all things], one and the same man, [let him be anathema]. Explanation. How could anyone say that the body of the Lord Christ was soulless and mindless? For trouble, grief, and distress are not marks of soulless flesh, nor of a mindless soul, nor of the unchangeable Godhead, nor the display of a mere appearance, nor the defeat of human weakness; but the Word made in himself the display of our passions, having accepted what is capable of suffering, as it is written that “he took our infirmities and bore our diseases.” For trouble, grief, and distress are diseases of the soul; but toil and sleep and … ### Scripture references - Matt 8:17: quotation, high confidence - Isa 53:4: allusion, high confidence - John 12:27: allusion, medium confidence - Matt 26:37: allusion, medium confidence ### Translation notes - The opening of the anathema stands in the scan before chapter 10's opening, and its end and the explanation after it; the two pieces are joined here. Migne's Latin interleaved by the scan is removed. The chapter breaks off mid-sentence. ### Citation (SBL) Ps.-Gregory Thaumaturgus, Cap. fid. 11 (PG 10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-11). ## Twelve Chapters on the Faith 12 - URL: https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-12 - Source: PG 10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The twelfth anathema condemns saying that Christ appeared only in seeming; the explanation recounts his human life and passions, and an epilogue urges believers to glorify Father and Spirit, avoid disputes, and believe the mystery of the incarnation without prying into it. ### Greek text Εϊ τις λἐγκ δοχήσει πεφανερώσθαι. τὸν Χριστὸν τῷ χόσμῳ, καὶ μὴ ὁμολογεῖ αὐτὸν ἐν φαρχὶ ἐληλυθέ- Πῶς δὲ ἂν λέγοι τις, δοχήδει πεφανερῶσθαι Χρι-᾿ στὸν τῷ χόσμῳ τὸν ἐν Βηδλεὲμ τεχθέντα, καὶ περιτομῇ σαρχὸς προσαγόμενον, καὶ ὑπὸ Συμεὼν βασταχθέντα, καὶ δωδεχαετῇ ἀνατραφέντα ᾿ καὶ τοῖς γονεῦ-; σιν ὑποταγέντα, καὶ ἐν Ἰορδάνῃ βαπεισθέντα, καὶ ἐν. σταυρῷ προσηλωθέντα, καὶ ἐχ νεχρῶν ἀναστάντα; Διὸ χἂν λέγηται ἰκαὶ λέγεται᾽ Ἑταράχθη τῷ πνεύματι, ἐλυπήθη τῇ ψυχῇ, ἐτρώθη τῷ σώματι, τὰς ἢ χατὰ τὴν ἡμετέραν σύστασιν τῶν παθῶν προσῆγορίας ἴστησι, καὶ ἵνα δεξξῃ, ὅτι ἄνθρωπος ἐγεννήθη ἐν τῷ χόσμῳ, καὶ τοῖς ἀγθρώποις συγαγεστράφη χαθ' ὁμοιότητα,χωρὶς ἁμαρτίας. Ἐγεννήθη γὰρ ἐν Βηθλεὲμ, θεοπρεπῶς, χατὰ σάρχα, ἀγγέλων ἐπουρανίων δπεγνωχότων τὸν αὐτὸν Δεσπότην, καὶ ἀνυμνούντων τὸν ἐν φάτνῃ σπαργανωθέντα Θεὸν, καὶ λεγόντων". Δόξα ἐν ὑγψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνἐν μέσῳ διδασχάλων χαθεζόμενος, καὶ ἐχπλήττων αὐτοὺς τῇ σοφίᾳ παρὰ καιρὸν ἡλιχίας τῆς κατὰ τὸ σῶμα, ὡς ἀπαριθμεῖται ὁ εὐαγγελιχὸς λόγος. Ἐν … γόμενος, ἀλλ' ἁγιασμοῦ μετοχὴν χαριζόμενος. Ἕν τῇ ἐρήμῳ ἐπειράσθη, οὐ πεὶρασμῷ ὑποχείμδνες,. ἀλλὰ τοὺς ἡμετέρους πειρασμοὺς τῇ προχλήσει τοῦ πειράζοντος ᾿ἰὐάας πος ἵνα δείξῃ αὐϑϑα τὸν πειράζοντα. οὗ θεϊχὴν πάλην προδαλλόμενος, ἀλλὰ τὴν ἰδέαν σάρκα νικητήριον πάθους καὶ θανάτου καὶ φθορᾶς ἐπίδει-,χγύμενος, ἵνα δι᾽ ἧς σαρχὸς ἡ ἁμαρτία εἰσῆλθεν εἰς τὸν χόσμον, καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος ἐδασέλευσε πάντων ἀνθρώπων, διὰ «ἧς αὑτῆς δαραὸς. χαθ᾽ ὁμοιότητα χαταχριθῇ ἡ ἁμαρτία ἐν τῇ σαρκὶ, καὶ νιχηθῇ ὁ τῆς ἁμαρτίας ἔφορος ὁ πειράζων, καὶ χα… ὁ θάνατος τοῦ μὴ βασιλεύειν καὶ καταργηθῇ φθορὰ ἐν τῇ τοῦ σώματος ταφῇ [ἄ.3. ἐν ταφῇ τοῦ σώματος], καὶ ἀπαρχὴ ἀναστάσεως ἀναδειχϑῇ, καὶ ἀρχὴ δικαιοσύνης ἐν τῷ χόσμῳ πολιτεύσηται διὰ τῆς πίστεως, καὶ βασιλεία οὐρανῶν ἀνθρώποις εὐαγγε- Ἐπὶ ταύτῃ τῇ χάριτι δοξάζωμεν τὸν Πατέρα τὸν δεδῳχότα τὸν. Υἱὸν αὑτοῦ “τὸν μονογενῆ ὑπὲρ τῆς τοῦ κόσμου ζωῆς. Δοξάσωμεν τὸ Πνεῦμα τὸ ἅγιον, τὸ ἐνεργοῦν, τὸ ζωοποιοῦν ἡμᾶς, τὸ παρέχον τὰ χαρίσματα πρὸς Θεοῦ χοινωνίαν, καὶ μὴ περιεργαζώμεθα τὸν εὐαγγελικὸν λόγον λέξεσι περιξήροις, ἀπεράντους ζητήσεις καὶ λογομαχίας περισπείροντες, καὶ τὸν λεῖον, Ὁ καὶ εὐθύτατον λόγον τῆς. πίστεως τραχύνοντες … πίστεως, τὴν εἰρήνην ἀγαπήσωμεν, τὴν ὁμόνοιαν ἐπιδειξώμεθα, τὴν ἑνότητα φυλάξωμεν, τὴν ἀγάπην γεωργήσωμεν, δι᾽ ἧς εὐαρεστεῖται Θεός. Ὥσπερ οὐχ ἡμῶν ἐστι τὸ ἀνῶναι χρόνους ἣ παιροὺς, οὗς ὁ Πατὴρ ἔθετο ἐν τῇ Ἰδίᾳ ἐξουσίᾳ" πιστεῦσαι δὲ δεῖ, ὅτι χρόνου ἔσται τέλος, καὶ μέλλοντος αἰῶνος ἔσται φανέρωσις, καὶ κρίσεως ἀποχάλυψις, καὶ τοῦ Υἱοῦ Θεοῦ παρουσία, καὶ ἔργων ἀνταπόδοαις, καὶ οὐρανῶν βασιλείας κληρονομία" οὕτως οὐχ ἡμῶν. γνῶναι τὸ πῶς ὁ Υἱὸς τοῦ Θεοῦ γέγονεν ἄνθρωπος" ᾿ τὸ γὰρ μυστήριον τοῦτο μέγα ἐστὶ, καθὼς γέγραπται, ὅτι, Τὴν γεγεὰν αὐτοῦ τίς διηγήσεται; ὅτι αἴρεται ᾿ ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ. ᾿Αλλὰ πιστεῦσαι δεῖ, ὅτι … καὶ ὅτι ἐπὶ τῆς γῆς ὥφθη, καὶ τοῖς ἀνθρώποις συνἀνεστράφη κατὰ τὰς Γραφὰς, χαθ᾽ ὁμοιότητα, χωρὶς ἁμαρτίας, καὶ ὅτι ἀπέθανεν ὑπὲρ ἡμῶν, καὶ ἀνέστη ἐχ νεχρῶν, καθὼς γέγραπται, καὶ ὅτι εἰς οὐρανοὺς ἀνελήφθη [ἀνελήλυθε), καὶ ἐχάϑισεν ἐν δεξιᾷ τοῦ τρὸς, ὅθεν ἥξει χρῖναι ζῶντας καὶ γεκροὺς, γέγραπται, μή ποτε ἡμῶγ λογομαχούντων πρὸς ἀλλήλους βλασφημήφωσέ τινες τὸν τῆς πίστεως λόγον, καὶ᾿ ἐπέλθῃ τὸ εἰρημένον’ Δι᾿ ὑμᾶς τὸ ὄνομά μου ### English translation (Claude) If anyone says that Christ was manifested to the world in appearance only, and does not confess that he has come in the flesh, [as it is written, let him be anathema]. How could anyone say that Christ was manifested to the world in appearance only, he who was born in Bethlehem, brought for the circumcision of the flesh, carried in the arms of Simeon, brought up to twelve years of age and subject to his parents, baptized in the Jordan, nailed to the cross, and risen from the dead? Therefore, even if it is said (and it is said), “He was troubled in spirit,” “he was grieved in soul,” “he was wounded in body,” he sets down the names of the passions that belong to our constitution, in order also to show that he was born a man in the world and lived among men in our likeness, without sin. For he was born in Bethlehem in a manner befitting God, according to the flesh, while the heavenly angels recognized him as their own Master and sang hymns to God wrapped in swaddling clothes in a manger, saying, “Glory to God in the highest, and on earth peace, among …” … sitting in the midst of the teachers and amazing them with his wisdom beyond the time of his bodily age, as the gospel account relates. In … not … but bestowing a share in sanctification. In the desert he was tempted, not as one subject to temptation, but [taking up] our temptations at the challenge of the tempter … in order to show the tempter …, not putting forward a divine struggle, but displaying his own flesh as victorious over passion, death, and corruption: so that, through the very flesh by which sin entered into the world, and through sin death reigned over all men, through that same flesh in our likeness sin might be condemned in the flesh, and the tempter, the overseer of sin, might be conquered, and death be [brought down] from reigning, and corruption be abolished in the burial of the body, and the firstfruits of the resurrection be shown forth, and the beginning of righteousness be established in the world through faith, and the kingdom of heaven be [preached] to men … For this grace let us glorify the Father, who gave his only-begotten Son for the life of the world. Let us glorify the Holy Spirit, who works, who gives us life, who supplies the gifts for fellowship with God. And let us not busy ourselves over the word of the gospel with dry words, sowing endless questions and battles about words, and making rough the smooth and most straight word of the faith … ; let us love peace, show concord, keep unity, cultivate love, with which God is well pleased. Just as it is not for us to know times or seasons which the Father has fixed by his own authority, but we must believe that there will be an end of time, and a manifestation of the age to come, and a revelation of judgment, and the coming of the Son of God, and a requital of works, and the inheritance of the kingdom of heaven; so it is not for us to know how the Son of God became man, for this mystery is great, as it is written: “Who will declare his generation? For his life is taken away from the earth.” But we must believe that … and that he was seen on earth and lived among men according to the Scriptures, in our likeness, without sin; and that he died for us and rose from the dead, as it is written; and that he was taken up into the heavens and sat down at the right hand of the Father, whence he will come to judge the living and the dead, [as] it is written; lest, while we battle about words with one another, some should blaspheme the word of the faith, and the saying come upon us, “Because of you my name …” ### Scripture references - 1 John 4:2: allusion, high confidence - Luke 2:21: allusion, high confidence - Luke 2:28: allusion, high confidence - Luke 2:42: allusion, high confidence - Luke 2:51: allusion, high confidence - Matt 3:13: allusion, high confidence - John 13:21: quotation, high confidence - Luke 2:7: allusion, high confidence - Luke 2:14: quotation, high confidence - Luke 2:46–47: allusion, high confidence - Heb 4:15: allusion, high confidence - Matt 4:1: allusion, high confidence - Rom 5:12: allusion, high confidence - Rom 8:3: allusion, high confidence - 1 Cor 15:20: allusion, medium confidence - John 3:16: allusion, medium confidence - John 6:51: allusion, medium confidence - 2 Tim 2:14: allusion, medium confidence - 1 Tim 6:4: echo, low confidence - Acts 1:7: quotation, high confidence - Eph 5:32: allusion, medium confidence - Isa 53:8: quotation, high confidence - 1 Cor 15:3–4: allusion, high confidence - 2 Tim 4:1: allusion, medium confidence - Isa 52:5: quotation, high confidence - Rom 2:24: allusion, medium confidence ### Translation notes - Several lines are lost or garbled in the scan and are marked “…”; Migne's Latin and footnotes interleaved by the scan are removed by logged corrections. The quotations “he was grieved in soul, he was wounded in body” are not exact Gospel wording. The ref breaks off in the quotation of Isa 52:5 (cf. Rom 2:24). ### Citation (SBL) Ps.-Gregory Thaumaturgus, Cap. fid. 12 (PG 10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-capita/0/#p-12).