ON SAINT ANTHIMUS THE BISHOP,
AND THE WHOLE MULTITUDE OF THE FLOCK,
MARTYRS AT NICOMEDIA IN BITHYNIA.
YEAR 302
PrefaceAnthimus, Bishop of Nicomedia, Martyr (Saint)
The whole multitude of the flock, Martyrs (Saints)
By G. H.
Eusebius Pamphilus, after he had set forth in the first seven books of the Ecclesiastical History the successions of the Apostles, proceeds in book 8 to narrate the events of his own age, and in the sixth chapter he begins to describe those things which were done at Nicomedia; and when he had treated in chapter 6 of those Christians who were engaged in the palace of the Emperor, he inserts this in the same chapter: "Then Anthimus also, The Martyrdom of Saint Anthimus and others narrated by Eusebius: Bishop of the Church of Nicomedia, for the confession of Christ in the same city was beheaded. To him was joined a huge multitude of Martyrs. For in those same days, by I know not what mishap, a fire had been kindled in the palace: and when public rumor by false suspicion had cast about that our people were its authors, by imperial command, as many worshipers of God as were there, in heaps with their families, perished, some by the sword, others consumed by flames. Then by a certain divine alacrity, which cannot be expressed in words, men and women at the same time roused are said to have leapt into the burning pyre. Others too innumerable, bound and placed in skiffs, the executioners cast into the deep sea." So Eusebius there, who then in chapter 13 reviews the Presidents of the Churches who declared the sincerity of the religion they were preaching by shedding their blood, and so begins that chapter: "But of the Presidents of the Churches, who suffered martyrdom in the most celebrated cities, the first let Anthimus be named by us in the tablets of the pious, the Bishop of Nicomedia, the witness of the kingdom of Jesus Christ, beheaded in the same city." These things Eusebius, to which things similar are narrated by Nicephorus Callistus, book 7, chapter 6.
[2] and inserted into the Martyrologies, Embracing this narration of Eusebius, various martyrologists formed from it their own elogia concerning Saint Anthimus and the other Martyrs, from whom Usuard wrote such an entry for this April 27: "At Nicomedia the birthday of Saint Anthimus, Bishop and Martyr, who in the persecution of Diocletian, for the confession of Christ (as is written in the Ecclesiastical History), received the glory of martyrdom by being beheaded. There followed him almost the whole multitude of his flock, by the same way of martyrdom, of whom the Judge caused some to be beheaded by the sword, others to be burned with fire, others placed in little boats to be plunged in the sea." So Usuard, which almost the same things are read in today's Roman Martyrology. Longer elogia from Eusebius were excerpted by Ado, Notker, Peter de Natalibus, and many others. Of these the pontiff Anthimus with Saint Anastasius the Pope Wandelbertus once honored in these verses:
"On the fifth we celebrate Pope Anastasius: to him Anthimus the Pontiff adheres with worthy virtue."
[3] to this one are joined Saints Stephen the Bishop and Antonius the Presbyter. After this one, in four ancient copies of the Martyrology
of Jerome, two others are named in these words: "At Nicomedia, of Anthimus the Bishop, Stephen the Bishop, Antonius the Presbyter." The same things are read in the manuscripts of Reichenau, Rheinau, and the Roman of Cardinal Barberini. Omitting Antonius, two Bishops are commemorated as having suffered at Nicomedia in the Roman manuscripts of the Church of Saint Peter, of the Duke of Altemps and of the Queen of Sweden, and in another of Monte Cassino. But the Liège manuscript of Saint Lambert in the first place proposes the memory of Stephen the Bishop and Antoninus the Presbyter "in Nicodemia," and then of Saint Anastasius the Pope, and in third and last place of Saint Anthimus the Bishop and Martyr. For "Antonius" in various places "Antoninus" is written, and for "Anthimus" also "Anchimus" and "Anchinus": and as though he were different from the other, in the Augsburg manuscript of Saint Udalric the names are expressed of Anthimus the Bishop, Anchimus, Stephen, Antoninus; but in the Paris manuscript of Labbe, instead of "Anchimus" is read "Anessimus." Hence arises the question whether Saints Stephen and Antonius ought to be taken as having suffered at Nicomedia with Saint Anthimus. So indeed we would judge, if the frequent confusion of places and men and the more frequent defect of proper places did not compel us to doubt. they appear to belong elsewhere. That Saint Anthimus suffered at Nicomedia no one can doubt: the sole Lambertine Martyrology, by placing these words "in Nicomedia" after the very names of Saints Anthimus, Stephen, and Antonius—beyond the usual style of Martyrologies—persuades of nothing other than that the scribe, who had forgotten to place the name of the place before Anthimus, supplied the defect by placing it after Stephen and Antonius, whom (because no other place was noted) he believed should be joined to Anthimus. But others not only do not join Stephen and Antonius to Anthimus, by simply naming them after him, as is done in the said copies of the Hieronymian Martyrology; but also expressly separate them from him, and by name the Liège manuscript of Saint Lawrence under the name of Ado, where after the reported elogia of Saint Anastasius the Pope and of Anthimus the Bishop, it has thus: "On the same day the birthday of Christophorus, Stephen the Bishop, Antonius the Presbyter, Martyrs." We have said that Christophorus was transferred hither from the following day; we think Antonius suffered at Lucca: we have seen Stephen also joined to Castor; and so there is no cause why he should be ascribed to Nicomedia rather than to Tyre—much why to neither place, just as Antonius seems to be ascribable to neither place. Moreover, other writers who after Eusebius treat of Saint Anthimus nowhere mention these two as joined to him in martyrdom. In the Trier manuscript of Saint Martin, only this is read concerning him alone: "At Nicomedia of Anthemius the Bishop and Martyr, and of eleven others, who in the persecution of Diocletian for the confession of Christ were beheaded": instead of which number (which perhaps ought to be extended to 11,000, indeed to 20,000), we have preferred to name in the title the whole multitude of the flock, with Eusebius and other Martyrologies. Masini in his Bononia Perlustrata hands down that the hip-bone of this Saint Anthimus is preserved at Bologna in the church of Saints Cosmas and Damian, which we leave to him to prove.
[4] The Emperor Justinian builds a church to Saint Anthimus, The ancient cult of Saint Anthimus among the Greeks is taught us by Procopius, book 1 of The Buildings of the Emperor Justinian, chapter 6, where he describes the church built to this Martyr in these words: "Across the Golden Horn the Emperor built a new martyrium, and dedicated it to Anthimus the Martyr, on the very shore of the gulf. The foundation of the church, with a gentle lapping of the sea, most pleasantly delights the view. For neither is the raised wave dashed against the rocks placed there; nor do the billows, as happens in the sea, breaking with a heavy murmur, foam out; but they modestly approach and silently lick the land, and placidly withdraw. Then a most level atrium lies open, gleaming on every side with marbles and columns; from which there is a fair view over the sea. Beyond is a porticus, then the temple raises itself, and adorns it with marbles and gold: within square and decorated with skillfully arranged marbles and gilding. The length so surpasses the breadth, that at the Eastern side there stretches a place of most holy religion, where the ineffable sacred rites are permitted to be performed." So Procopius, whose mention of this place and temple built for Saint Anthimus Baronius notes in his Notes to this day of the Martyrology.
[5] We judge that some Acts of the martyrdom existed in Justinian's own time, Ancient Greek Acts of the martyrdom, so that from them the Emperor, having been informed of his glorious contest, wished to build so magnificent a temple in his honor. We have obtained some in Greek from the ancient Medicean Codex of the Most Christian King, and have compared them with the Acts published by Alois Lipomanus in tom. 6 of the Lives of the Saints from a Vatican Greek manuscript, edited in Latin, and afterward reprinted by Laurentius Surius. Afterward Symeon Metaphrastes inserted them into his collection, but arranged in his own manner: to whom as his genuine offspring Leo Allatius in his Diatribe on the Writings of the Symeons, page 128, attributes them, with these first words cited: "Τίς οὐκ ὀιδε τὴν Νικομήδους ὅπως μὲν θέσεώς τε καὶ μεγέθους." adorned by Metaphrastes. The title is "The Martyrdom of Saint Anthimus Bishop of Nicomedia." We shall subjoin the same Greek at the end of this volume.
[6] In these it is said that he suffered martyrdom on September 3, on which the Greeks venerate him with a most solemn office, as one who had a church at Constantinople: and they have such an elogium from the Acts themselves in the published and manuscript Menaia: Solemn cult at Constantinople on September 3, "On the 3rd day of September, of the most sacred Martyr Anthimus, Bishop of Nicomedia. Saint Anthimus, brought to the tribunal of Maximian, when with all the engines of torture set forth in public, none the less he preached Christ freely, his belly crushed, scorched with red-hot irons, cast naked upon potsherds and stretched out, beaten with rods, and clothed in bronze sandals white-hot with fire is dragged, and bound to a wheel; and finally being beheaded, he produced hair or bristles." The same things are read in the New Anthologion of Arcudius. In the manuscript Synaxarion of the Paris College of Clermont near the end it is thus: "Τρίχας ἐκφύει ἐκ ξηροῦ ὀστοῦ" — "He sprouts hair from the dry bone." Relics preserved. In the Menologion of the Emperor Basil somewhat more is read from the Acts: and at the end these things are added: "At length he was condemned to the head: which, placed at Nicomedia, both performs many wonderful things, and always sprouts a marvelous mane of hair continually growing back." With the Greeks agrees the Arab-Egyptian Martyrology, rendered into Latin by Gratia Simonio the Maronite. The Muscovites in their Kalendar often cited by us, and in that which is in Possevinus, likewise recall the memory of the same Saint on September 3, from which we are persuaded that on such a day at least either the body or a notable part of the body was translated from Nicomedia to Constantinople.
ACTS OF THE MARTYRDOM.
From a Greek manuscript of the Most Christian King, collated with the one published by Lipomanus.
Anthimus, Bishop of Nicomedia, Martyr (Saint)
The whole multitude of the flock, Martyrs (Saints)
FROM A MANUSCRIPT.
[1] Who does not know how beautifully Nicomedia is situated, and how great is its magnitude, and how great its splendor and how great its beauty, and that it is the citadel of all the cities of a Bithynia? But although it is so, and has attained to such elegance, yet it glories more in its own offspring than in all these things: for from it, From adolescence he excels in every kind of virtue, as a noble branch, came forth Anthimus, and flourished and produced beautiful fruits. For just now indeed he had emerged from infancy, and in him every grace of good morals flourished; and now he had become an adolescent, and was complete with many points of prudence. After he had been brought into the number of men, and reaped those fruits which are in men, and commanded his belly, and governed wrath and the flesh, and spat out the vain and shadowy appearance of worldly things; he devoted all his time to prayer, and to the meditation of divine things, and studiously practiced charity, the mother of virtues. And in this he bore himself excellently, that he was always endowed with gravity, opposed to dissolution, and solicitous. And he was adorned with such humility that even if he were only seen it would be enough to prick the souls of those who were zealous for virtue, and to increase virtue.
[2] Since therefore he who led his life thus, and had as the chief vocal herald his own virtue, he is ordained a Priest after other grades, could neither be concealed nor hidden, he is raised to the lofty seat of the priesthood, and from the chair of the Presbyters he praises the Lord: yet not as one who had suddenly come to this, nor as one who had made the priesthood the prelude of his life; but as one who had first conducted himself rightly in many other ranks, and had exercised the virtue befitting them: and when all these things had given testimony that he was worthy of the higher things, so he ascended to the great dignity of the priesthood, not pursuing honor, nor seizing it: but rather apprehended by it, although he himself withdrew far away because of his supreme humility.
[3] Then he who was then the Bishop b of Nicomedia departs from men. But the Church was a widow from its Pastor, then he is made Bishop: and mourned miserably that she was deserted, and bewailed her calamity. The leaders of the Nicomedians therefore, and especially those who were nurslings of the Church, not bearing that sad and bitter calamity of bereavement, all by common suffrage decreed among themselves that the Episcopate should be entrusted to Anthimus. When therefore they had come to the church, they called God as witness of their election; and vehemently asked that it be revealed to them whether their decision was acceptable to God, and whether they had a supernal suffrage supporting and ratifying them. But behold a great and marvelous light shone round about: and a certain divine voice sent from on high bore testimony to Anthimus, and confirmed their election, and exhorted them to bring it to effect. And thus he is set over the helm of the Church, and the See receives a worthy man, and the Church receives her ornament; and lays aside sadness, as she who (to speak with Paul) has attained so irreproachable and so wise and great a Prefect. 1 Tim. 3:2
[4] He, however, like good pilots, with the whole edge of his mind was watching this, and preparing himself for this, that he should calm the heavy waves of impiety: and that he should lead the souls of those who were sailing with him to the harbor of God. This Indes and c Domna know: that Indes, an admirable man and worthy of praise, he gloriously instructs his subjects, who, leaving the Emperor and all the Emperor's affairs, with Domna came over to piety, and both attained to the common King. Nor were d Glycerius and e Theophilus without the zeal with which this man was borne toward piety, and they offered him sufficient testimony, namely death for Christ; nor the other multitude f of twenty thousand who were consummated by fire, g Mardonius also and Mygdonius, and h Peter and most brave i Zeno, who also showed equal love toward Christ, since they could not endure to be absent even from an equal martyrdom. So great an increase in piety many then received from the admirable Anthimus.
[5] But suddenly k a most violent tempest is stirred up; and a most savage storm, rushing upon the Christians,
struck them all. the persecution having risen under Maximian, For Maximian held the empire: and a most grievous persecution arose, and spread through all the land: and of the Christians some were sought out, others were banished, others were killed. But then virtue made manifest Anthimus, the flower of piety. He himself is therefore pointed out to those who were seeking Christians, he helps the Christians. he who was then great among the Priests, and a little after also among the Martyrs. For he was staying in a certain village, l sowing the word of truth, and multiplying the talent of faith.
[6] Maximian sends about twenty horsemen to seize him, he receives those sent to arrest him with a banquet and gives himself up: and to bring him to him. But when they had come to Semana (for this is the name of the village), they encounter Anthimus: and not imagining this to be the one they were seeking, they asked Anthimus himself about Anthimus, and who he was, and where in the village he was dwelling. But he, having received them meanwhile into his hospitality, and having set before them bread and beans at supper, and having shown them a banquet according to his means, then announces that he is Anthimus. When they had heard this, they were almost astonished, and could not even look upon his gray hairs at all, reckoning the table and supper and hospitality; and again considering for what cause and on what account they were about to lead him to Maximian, namely to extreme evils and certain punishment; which both brought greater sorrow to their minds, and caused them to blush before Anthimus. For this reason, since they had his truthful mouth as his witness, and from his tongue understood him to be Anthimus, they were willing to let him go, and urged him to withdraw: for they knew that no good would result to him from his coming to Maximian. He urges them to flee, but of his own accord sets out on the journey, "To us," they said, "it will suffice for our defense that Anthimus has been diligently sought through all Nicomedia, but could not be found." But Anthimus, who ever meditated on God's precepts, earnestly exhorting and teaching them that they should speak truth in their hearts, and not enduring that they should lie even with their lips alone on his account, and besides thirsting for death for Christ's sake, set out with them from thence, and undertook the journey. and baptizes them after converting them: When he had much exhorted them to piety, and had discussed with them of things to come, and had smoothed and leveled whatever hard and rough thing from impiety was in them; and had rendered to them a soul-field clean, and fitted for receiving the seed of piety; he first pours forth divine prayers. Then when he had encountered a river on the way, he baptizes them, and again continues the journey begun, until he came into the city; and enters the tribunal of the tyrant, bound indeed behind in his hands (for so on account of piety it was fitting to be set, as it were a malefactor, before the Emperor), but stretching his mind to the heavens, whence he hoped help would come to him.
[7] Wishing therefore the Emperor by his very sight alone to show Anthimus how grave and bitter a trial he was to undergo, that he might from the very beginning find him more yielding, he first brought before his sight the public instruments prepared for torture: and when he had called him in, "Are you," he said, "he who wanders after Christ, as he is called, Anthimus? and draw the easy and simple crowd into the same error, and afflict our Gods with innumerable insults?" when the tortures are set before him he answers more nobly, But he, laughing equally at the tortures set forth and at what the Tyrant had said, "I would not even answer you to these things," he said, "know for certain, O Emperor, unless the sacred and divine teacher Paul persuaded me, teaching us to be prepared to give an account to anyone who asks: for God promised us a mouth and wisdom, which all our adversaries shall not be able to resist. For I indeed formerly condemned the dullness in the simulacra of your error, and in those whom you call Gods; but now I see your greater and open ignorance, that you have hoped to snatch even me, and to lead me away from the Creator of all, who has honored even you, an ungrateful creation, with His own image. For why did you produce me bound to your tribunal, and set the instruments of torture before my eyes? Is it not clear that you did it so that you might stupefy me, and either entirely persuade or apply force? You must set these things before others, who are of small and abject spirit, and to whom this present life is so pleasurable that they count it the greatest punishment to be deprived of it. For this muddy body, heavier than any prison, hinders the soul from being able to pass to the Beloved. But threats, punishments, and tortures—by what delights could they not be more pleasant to me, which have death immediately following? And this, when it has freed me from the bonds of the flesh, will send me to those things which I desire."
[8] When the great in the priesthood and greater in combat Anthimus had discoursed these things, the Emperor said, he is beaten with stones: "These are long trifles indeed: but you will see." And having muttered to himself, he orders his neck to be beaten with stones. But he, as if already receiving the firstfruits of his contests for Christ, and receiving the foundation of his crowns, calmly received the present blows; and desired to receive heavier ones, longing to obtain more illustrious rewards. And partly mocking and as if playing with the tyrant, partly by the flame of madness enkindling his mind, and provoking him to greater and heavier punishments: "The gods," he said, "who made not heaven and earth, he is pierced with red-hot goads: let them perish." When this had penetrated the middle of Maximian's heart, he pierced the Martyr's ankles with red-hot iron goads. But to him the torture was of great pleasure, as one who was obtaining what he desired for Christ's sake; and he almost gave thanks to Maximian, for the punishments: so greatly did Anthimus desire to gratify Christ.
[9] Maximian then, who freely exercised his power in tortures, he is beaten with rods and tormented on potsherds: and strove to overcome the noble spirit of the Martyr by the bitterness of his tortures; orders the ground to be strewn with potsherds: then, the naked athlete being placed upon them, to be beaten with rods more vehemently: so that a double pain might penetrate his soul, namely both from above by the blows of the rods, and from below by the hardness of the potsherds. But he, not even then despairing of victory, sang these words: "I give thanks to You, Lord and King of the ages, because You have girded me with virtue from above, and given me my enemies' backs; and You have exterminated those who hated me; and have put under me all who rose up against me." and having fiery leggings applied, But Maximian again proceeded to other things, and orders bronze red-hot leggings to be bound on the Martyr. When this had been done as he had ordered; and to those blessed feet, what is most vehement, and with respect to pain most intolerable, red-hot leggings had been applied; a certain divine grace flew down from above to that noble man; and from thence he heard a voice more strongly strengthening him, and promising victory, and holding forth rewards, and soon offering a hand to place the crown. he is strengthened from heaven: But this voice turned his mind to tranquility, and made his face more cheerful. Moreover, a pleasant smile settled upon his lips, signifying the inward tranquility of his heart.
[10] Maximian then, seeing these things, was indeed astonished, as was fitting (for how should he not be astonished?): yet he detracted from the thing, he admonishes Maximian, and called it juggling and incantation, and asked the cause. But the just man, "I have," he said, "O Emperor, present goods and a sure promise of things to come: for in a short time I shall prove you to be vainly puffed up; and the gods, whom you name, I shall show to be far weaker than human strength, so that repentance will come upon you for having made trial of me; and you shall judge it no slight loss that you have not more quickly withdrawn from us." he is bound to a wheel to be burned by fire Vehemently moved by these words, Maximian orders the Martyr, bound to a wheel, to be continually turned round on the wheel, and his flesh to be consumed and melted away by fiery torches. And Maximian's order was at once carried out: and the lictors, having torches in their hands, approached the Martyr, who was stretched on the wheel, breathing fire, seeing fire, bearing fire; with souls breathing flame more fervently than the fire which they held in their hands; and almost thinking that they would make the athlete entirely aflame.
[11] But after they now came near the wheel, (O your marvelous virtue, Christ!) unless the executioners had been cast down by divine power it at once ceased to move; but they fall to the ground, and the torches flow from their hands, which let them go; and now once let go they are empty, as though they were benumbed by some sleep. At this the Emperor, enraged, reproached the torturers with curses, and accused them of neglecting to carry out his commands, and of casting off all care of present matters. And, "How," he said, "have you come to such audacity that such sluggishness has invaded you, and you have preferred this man to our empire; so that you have left our orders unfinished, and have lain on the ground, that you may both gratify yourselves, and refresh yourselves weary with labor?" He saw how they could not even restore themselves, nor use their hands for what was needful: but the fool did not know that divine power, not sluggishness, had extinguished their strength. But they answered: "It is not so, O Emperor, nor are we slow in executing your commands: far be it that we should so rage: nor have we yielded to sluggishness, nor are our hands wearied with great labor: but a certain terrible vision so affected us that it cast us on the ground, and dissolved our hands; and now we are dissolved in our limbs, and rendered altogether weak. For three men, white in appearance, and clothed in white garments, but terrible in form, terrified by three men who appeared: appearing to us, looked on us grimly and fiercely: and the fire, which was in our hands, immediately breathed upon us from the torches: then when they had commanded Anthimus to withdraw (but they called him God's servant) they cast us down, and so immediately, as you see, afflicted us." And these men were discussing these things among themselves.
[12] But meanwhile while the wheel rested from its turning, and was not moved at all, the Martyr offered more fervent thanksgiving to God, He gives thanks to God: and from thence obtained greater kindness. Maximian, therefore, wishing to show that this thing had proceeded from the simplicity of the lictors, and not from the martyr's trust in God; took him down from the wheel, and threatens him with death by the sword unless he should sacrifice. But he took from threats an argument of greater thanksgiving; and with all his heart besought God that he might come to the choir
of the twenty thousand Martyrs, that it might also be permitted to him both to glory and to say, "Behold, I and my children whom God has given me." he answers insulting Maximian: But the Emperor, after he saw that the end was especially what he desired, said: "I know how you Christians are eager for glory and desirous of honor; and that by casting forth your audacity, desiring to obtain any sort of name, you choose the extreme of all evils, violent death. But on this account you shall in no wise rejoice: for when I shall first afflict you with many punishments, I shall so deprive you of the present light, that you may show yourself unworthy of the pleasure of so great a thing." But the Martyr: "By no other means," he said, "will you cause me to obtain more illustrious rewards."
[13] What follows after? He is bound with iron chains, and led away to the prison of malefactors. But his tongue sang to God the things it was wont to sing: bound, he is led to prison: and he at the same time loosens the chains and bonds, nor does he leave those lictors who were leading him unexperienced of the miracle. For they also lay prone on the ground, stupefied at the admirable spectacle: for a certain divine grace flying down around the Martyr from above, both sent upon him a most brilliant light, and cast suddenly to the ground the lictors who had received him, along with the iron chains with which he was surrounded, when they could not even bear to close their eyes. But when the Martyr had made them rise, he orders them to complete the journey begun. When they had come to the prison, he enters joyful, he converts and baptizes the captives: as if to a banquet: and when he had set before those who were there the bread of faith, and had embraced them kindly and gently, and had poured for them piety and true religion, he joins them wholly to Christ and reconciles them, and makes them His adoptive sons through baptism.
[14] But Maximian, when he had received this from those who were subject to him, he refuses the offered priesthood of the gods, and had feared lest he should lose many others, orders the Martyr to be led back to him, and again exhorts him to sacrifice to his gods: at which time he promises him as reward for this thing the priesthood. But he freely: "But I," he said, "before your words am a Priest, and a Priest of the first and great and illustrious Shepherd and Pontiff Christ, who not only is a partaker of my flesh, and descended for my sake all the way to me (and that although He is God, free of matter, and who cannot be comprehended), but also sacrificed Himself for the sheep, and being put on the cross, suffered death, and on the third day rose again; and again ascended to heaven, carrying me also along with Him, who had fallen from thence through disobedience. Of this one I am a Priest, and have resolved to offer myself to Him as a sacrifice. But your affairs, and those of your so-called gods, are worthy of night and corners, and rather to be lamented because of their destruction and calamity, than sought with curses."
[15] Vehemently provoked by these words beyond measure, the Emperor orders the noble Anthimus to be led to death. he is beheaded: The athlete is therefore led, having flourishing joy in the hope of things to come. And when he had arrived at the place in which he was to attain life through death, time being asked and granted for prayer, after he had made his final prayer and addressed God, that blessed head is cut off for him on the third of the month of September. But in the evening, certain faithful coming up, when they had taken up his precious body, and holily and honorably laid it out, he is buried by the faithful. they lay it reverently in the very place in which he was consummated, praising the Father, and the Son, and the Holy Spirit, one divinity and kingdom: to whom is all glory, honor, and adoration, forever and ever. Amen.