763 TOMUS SYNODICUS III. 764 The humble Metropolitan of Bizye and Hypertimos, Neophytos. A The humble Metropolitan of Kallioupolis (35), Joseph. The humble Metropolitan of Examilion. The humble Metropolitan of Sozopolis, Theodotos. These were also present by written opinion: [the Metropolites] of Adrianopolis, of Stauropolis, and of Didymoteichon. There were present at the synod also the bishops of Heraclea, of Panion, of Karioupolis, of Pamphylon, and of Athyra; and of the Thessalonian [metropolis], [the bishops] of Kampania, of Sardis, of Synada, and of Eleutheroupolis. These two [lists] having been overlooked, were added later. B The humble Metropolitan of Didymoteichon and Hypertimos, Theoleptos. The Dititzitzis Metropolitan, confirming, have signed. The Grand Chartophylax of the most holy Great Church of God and Hypatos of the Philosophers, Emparis. The Grand Skeuophylax, Euthymios Apokaukos. The Sakellarios of the most holy Great Church of God and Archdeacon, Michael Kabasilas. The Raipherendarios of the most holy Great Church of God, Manuel Silvestros. The official in charge of petitions of the most holy Great Church of God, Theodore the Deacon, Perdikis. The Skeuophylax of the holy royal clergy, George the Deacon, Perdikis. The official in charge of the sacred institution of the most holy Great Church of God, Michael the Deacon, Maniakis. The Archon of the Monasteries, the Deacon Choneiates.
The original of that which was later done by our most divine Emperor also had another signature, with a preamble such as this: "My Majesty, being about to sign in the present Tomos, which has been brought forth by the mighty and holy autocrat and Emperor, my father, B of my Majesty, and by the divine and holy synod for the confirmation of the holy, catholic, and apostolic Church of Christ, and for the condemnation of the godless heresy of Barlaam and Akindynos, commands and decrees that this be guarded by it unchanged and immovably, without torture or trial of any kind, as having been written from God through the saints speaking therein; my Majesty also receiving and embracing whatever this present Tomos admits, and delivering to anathema whatever it also delivers to anathema; and toward those who oppose this divine and holy Tomos, my Majesty commands that [all] stand against them both in word and deed, and drive them away as common enemies of the Church; but to those who remain in it, to grant [them] acceptance and the greatest possible favor. My Majesty decrees these things, since I am established by God through His grace as defender and vindicator of His Church. So that this present decree of my Majesty may remain firm and immovable for all time, it is written by her, and I have placed it upon the holy altar C with my own hands as a holy offering, in the presence of my mighty and holy Emperor and father of my Majesty, and of my most holy lord the Ecumenical Patriarch, Kyrios Philotheos, and of the divine and holy synod surrounding him. Month of February, Indiction 7. Matthew in Christ God, faithful Emperor and Autocrat of the Romans, Asanes Kantakouzenos."
CONFESSION OF THE ORTHODOX FAITH, SET FORTH BY THE MOST SACRED METROPOLITAN OF THESSALONICA, KYRIOS GREGORY PALAMAS.
There is one God before all, and over all, and in D all, and above all, worshipped and believed in by us in the Father and the Son and the Holy Spirit; a Monad in Trinity, and a Trinity in Monad, unconfusedly united and indivisibly divided. The same is the Monad and the omnipotent Trinity. The Father is unoriginate, not only as timeless, but also as in every way without cause; He alone is the cause, root, and [index: entries preserved]
and the preconditioning source of all created things. He is not only Creator, but alone the Father of one Son, and the Producer of one Holy Spirit. He is always being, and always being Father, and always being only Father and Producer. He is greater than the Son and the Spirit, in this respect only, that He is the cause; but in all other respects He is the same as them and of equal honor. He whose Son He is, is unoriginate as timeless, but not unoriginate as having the Father as His origin, root, and source, from whom alone—before all ages, immaterially, immutably, impassibly, and generationally—He proceeded, but was not created, being God from God. He is not one thing as God, and another as Son, for He is always being, and always being Son and only Son, and always being with God without confusion. And He is not the cause and origin of the Godhead contemplated in the Trinity, as existing from the cause and origin of the Father, but He is the cause and origin of all created things, as through Him all things have been created. Who, existing in the form of God, did not account being equal to God a prize, but at the fullness of the ages emptied Himself, having taken the form that is ours, and having been conceived of the ever-virgin Mary by the good pleasure of the Father and the cooperation of the Holy Spirit, and born by the law of nature, He became God and man at once, and having truly become man, He became like us in all things except sin, remaining what He was, true God, having united without confusion and unmovedly the two natures and wills and energies, and remaining one Son in one hypostasis even after the incarnation, performing all divine things as God, and human things as man, B and being subject to the blameless human passions. Being impassible indeed and immortal and remaining as God, yet He willingly suffered in the flesh as man; and He was crucified, and died, and was buried, and rose on the third day. Who, having appeared to the disciples after the resurrection, and having promised the power from on high, and having commanded to make disciples of all the nations, and to baptize into the name of the Father and of the Son and of the Holy Spirit, and to observe and teach all things which He commanded, He Himself was taken up into heaven, and sat at the right hand of the Father, having made our human nature of equal honor and of equal throne, as of equal divinity; with which nature He shall come again with glory to judge the living and the dead, and to render to each according to his works. Then, having ascended to the Father, He sent upon His holy disciples and apostles the Holy Spirit, who proceeds from the Father; co-unoriginate indeed with the Father and the Son, as timeless, but not unoriginate, as also having the Father as its root, source, and cause, not as begotten, but as proceeding. For it also proceeded from the Father before all ages immutably and impassibly, not generationally, but processionally, being indivisible from the Father and the Son, as proceeding from the Father and resting in the Son, having the union without confusion and the division without separation; being God C and it also from God, not one thing as God, and another as the Comforter.
And through the Son it is sent, that is, made manifest, being also itself the cause of all created things, as having been brought to completion in Him; it is the same and of equal honor with the Father and the Son, apart from the unbegottenness and the generation. And it was sent by the Son to the disciples—that is, it was manifested. For how would that which is not separated from Him otherwise be sent by Him? How would that which is present everywhere otherwise come to me? Therefore it is sent not only by the Son, but also by the Father, and through the Son; and it comes and is manifested by itself. For the mission is a common work, clearly the manifestation of the Spirit. But it is manifested not according to its essence—for no one has ever seen or declared the nature of God—but according to the grace and the power and the energy, which is common to the Father and the Son and the Spirit. For the hypostasis of each of these is its own proper attribute, and all things that tend toward it; but common are not only the transcendent essence—which is altogether nameless and unmanifest and unparticipable, as being above every name and manifestation and participation—but also the grace and the power and the energy and the brightness, and the kingdom and the immortality, and all things simply by which God communicates and is united by grace to the holy angels and to men. D Thus, neither through the divided and different nature of the hypostases, nor through the divided and varied nature of the powers and energies, does He fall away from simplicity; thus to us He is one omnipotent God in one Godhead. For neither could there ever be a composition from perfect hypostases, nor could that which is capable, because it has power or powers, ever be truly called composite by reason of that capacity.
Furthermore, we worship relatively the holy icon of the Son of God who was incarnated for our sake, referring the worship relatively to the prototype; and [we worship] the precious wood of the Cross, and all the symbols of His sufferings, as being divine trophies against the common enemy of our race; and besides, also the sign of the life-saving precious Cross, and the divine temples and places, and the sacred vessels and the God-delivered oracles, because of the God who dwells in them. Likewise, we worship also the icons of all the saints because of the love for them and for God, whom they truly loved and served; in the worship we refer the mind to the forms of the icons. We worship also the shrines of the saints themselves, since the sanctifying grace of the most holy bones does not depart from them; just as the Godhead was not divided by death from the Lordly body during the three days.
We know no evil according to essence, nor that there is another origin of evil than the turning away of rational beings who have misused the free will given by God. We cherish all the ecclesiastical traditions, written and unwritten, and before all the most mystical and most holy rite