Confession of faith from Arius and his followers to Bishop Alexander of Alexandria
Reference numbers: Urk. 6
Incipit: Ἡ πίστις ἡμῶν
Ancient source used: (paragraphs 1-5) Athanasius, On the Synods 16
(1.) The Priests and Deacons to Our Blessed Father and Bishop, Alexander; greetings in the Lord.
(2.) Our faith from our forefathers, which also we learned from you, Blessed Father, is this: We acknowledge One God, alone unbegotten, alone everlasting, alone without beginning, alone true, alone having immortality, alone wise, alone good, alone sovereign, judge, governor, and provider of all, unalterable and unchangeable, just and good, God of the Law and the Prophets and the New Testament; who begat an only-begotten Son before time and the ages, through whom he made both the ages [Heb 1:2] and all that was made; who begot Him not in appearance, but in reality; and that he made him subsist at his own will, unalterable and unchangeable, the perfect creature (ktisma) of God, but not as one of the creatures; offspring, but not as one of the other things begotten; (3.) nor as Valentinus pronounced that the offspring of the Father was an emanation (probolē); nor as the Manicheans taught that the offspring was a one-in-essence-portion (meros homoousion) of the Father; nor as Sabellius, dividing the Monad, speaks of a Son-Father; nor as Hieracas speaks of one torch [lit] from another, or as a lamp divided into two; nor that he who existed before was later generated or created anew into a Son, as you yourself, O blessed father, have often condemned both in church services and in council meetings; but, as we say, he was created at the will of God, before time and before the ages, and came to life and being from the Father, and the glories which coexist in him are from the Father.
尊敬的父，我们从我们的先祖，并从您学习到的信仰乃是如下：我们承认一位神，只有祂是非受生的，只有祂是永恒的，只有祂是无始的，只有祂是真理，只有祂是不死的，只有祂是智慧的，只有祂是良善的，只有祂拥有权柄，审判权，管理权，是万有的供应者，不会变化也不可改变，是公义并良善，律法和新约的先知们的神；祂在时间和诸世代之前生了一位独生子，透过祂创造了诸世代，[希伯来1:2]并所有被造的一切；祂的被生不是一个表象，乃是一个实际；就是祂根据自己的意志创造祂的存有，不可改变也不会变化，是神完美的造物（ktisma），但是跟其他的被造之物不同；流出，但是和其他被生之物不同；也不像瓦伦天奴派所谓的，父的流出是一个散发物（probolē）；也不像摩尼教教导的，露出乃是一个具有与父同样性质的一个部分（a one-in-essence-portion，meros homoousion）；也不像撒伯流一样，切割了独一体（Monad），传讲一位子—父（Son-Father）；也不像Hieracas所谓的一个从一把火点燃的另一把火，或把一盏灯分割成为两盏；也不是那位现存的在后世被生，或重新被造成为子，就好像您，哦，有福的父，常常在教会的仪式并大会中所定罪的；但是，我们说，祂乃是在时间并在诸世代前根据父的旨意而被造，并从父得到生命和存有，与祂同在的荣耀乃是从父而来的。
(4.) For when giving to him [the Son] the inheritance of all things [Heb 1:2], the Father did not deprive himself of what he has without beginning in himself; for he is the source of all things. Thus there are three subsisting realities (hypostaseis). And God, being the cause of all that happens, is absolutely alone without beginning; but the Son, begotten apart from time by the Father, and created (ktistheis) and founded before the ages, was not in existence before his generation, but was begotten apart from time before all things, and he alone came into existence (hypestē) from the Father. For he is neither eternal nor co-eternal nor co-unbegotten with the Father, nor does he have his being together with the Father, as some speak of relations, introducing two unbegotten beginnings. But God is before all things as monad and beginning of all. Therefore he is also before the Son, as we have learned also from your public preaching in the church.
(5.) Therefore he thus has his being from God; and glories, and life, and all things have been given over to him; in this way God is his beginning. For he is over him, as his God and being before him. But if the expressions from him [Rom. 11:36] and from the womb [Ps. 109:3 (LXX), 110:3 English] and I came from the Father, and I have come [John 16:28], are understood by some to mean that he is part of him [the Father], one in essence or as an emanation, then the Father is, according to them, compounded and divisible and alterable and material, and, as far as their belief goes, the incorporeal God endures a body.
因此，祂的存有从父而来，荣耀，生命并去哦有的一切都赐给了祂；这就是神在太初所做的。因为神在祂之上，如同祂的神，也在祂之先。但是，如果从祂的显现[罗马11:36]和祂从母腹而来[视频109:3（70士译本），110:3]这件事来看，并我从父而来，并我已经来了[约翰16:28]，都当被理解为祂是祂[父]的一部分，在素质里是一（one in essence），或如同一个散发物一样，然后，父根据他们就成了被组合成的，并可以被分解，可以改变，并是物质的，根据他们的信仰，父具有一个身体。
(6.) I pray that you fare well in the Lord, blessed father. Arius; the priests Aethales, Achilles, Carpones, Sarmatas and Arius; the deacons Euzoios, Lucius, Julius, Menas, Helladius, and Gaius; the bishops Secundas of the Pentapolis, Theonas of Libya, and Pistus whom the Arians [later] set up [as bishop] at Alexandria.
我祷告您在主里安康，有福的父。亚流；祭司们Aethales，Achilles, Carpones, Sarmatas和亚流；执事们Euzoios, Lucius, Julius, Menas, Helladius, 和Gaius；Pentapolis的Secunda的主教们，利比亚的Theonas，并亚流[随后]在亚历山大设立的主教Pistus
Section 1-5: Translation from Athanasius (NPNF2 vol. 4, p. 458), adapted by GLT
Section 6: Translation by GLT
Other translation in New Eusebius, no. 284