:''a nu se confunda cu Sinodul de la Seleucia-Ctesiphon din anul 410.'' '''Sinodul de la Seleucia''' a fost un [[sinod]] local al [[Biserica Ortodoxă|Bisericii Creștine]] care s-a ținut în secolul IV la Seleucia-Isauria în sudul Asiei Mici (orașul Silifke din Turcia de astăzi). Sinodul a fost unul dintre mai multe sinoade de la mijlocul secolului al patrulea care au încercat sa oprească disputele cu aderenții unor forme extreme de [[Arianism|arianism]], dispute ce au urmat [[Sinodul I Ecumenic|Sinodului I Ecumenic]].
În prefaţa [[Crezul]]ui propus de [[Acacius]], acesta a scris:<ref>Zenos' translated edition of Socrates Scholasticus, ''Church History'', book 2, chapter 40</ref>
"Ne-am adunat la porunca împăratului la Seleucia, un oraş din Isauria, în ziua de 27 septembrie, pentru a ne exercita puterea în cea mai mare măsură, dar cu toată moderaţia, pentru a păstra pacea bisericii, precum şi pentru a stabili răspunsuri la întrebări doctrinare bazate pe autoritatea profetică şi evanghelică, astfel încât să sancţionăm orice mărturisire de credinţă ecleziastică în contradicţie cu Sfânta Scriptură, aşa cum a dispus împăratul nostru Constanţiu cel iubit de Dumnezeu.
But inasmuch as certain individuals in the Synod have acted injuriously toward several of us, preventing some from expressing their sentiments, and excluding others from the council against their wills; and at the same time have introduced such as have been deposed, and persons who were ordained contrary to the ecclesiastical canon, so that the Synod has presented a scene of tumult and disorder, of which the most illustrious Leonas, the Comes, and the most eminent Lauricius, governor of the province, have been eye-witnesses, we are therefore under the necessity of making this declaration. That we do not repudiate the faith which was ratified at the consecration of the church at Antioch;  for we give it our decided preference, because it received the concurrence of our fathers who were assembled there to consider some controverted points. Since, however, the terms homoousion and homoiousion have in time past troubled the minds of many, and still continue to disquiet them; and moreover that a new term has recently been coined by some who assert the anomoion of the Son to the Father: we reject the first two, as expressions which are not found in the Scriptures; but we utterly anathematize the last, and regard such as countenance its use, as alienated from the church. We distinctly acknowledge the homoion of the Son to the Father, in accordance with what the apostle has declared concerning him,  "Who is the image of the invisible God."
"We confess then, and believe in one God the Father Almighty, the Maker of heaven and earth, and of things visible and invisible. We believe also in his Son our Lord Jesus Christ, who was begotten of him without passion before all ages, God the Word, the only-begotten of God, the Light, the Life, the Truth, the Wisdom: through whom all things were made which are in the heavens and upon the earth, whether visible or invisible. We believe that he took flesh of the holy Virgin Mary, at the end of the ages, in order to abolish sin; that he was made man, suffered for our sin, and rose again, and was taken up into the heavens, to sit at the right hand of the Father, whence he will come again in glory to judge the living and the dead. We believe also in the Holy Spirit, whom our Lord and Saviour has denominated the Comforter, and whom he sent to his disciples after his departure, according to his promise: by whom also he sanctifies all believers in the church, who are baptized in the name of the Father, and of the Son, and of the Holy Ghost. Those who preach anything contrary to this creed, we regard as aliens from the catholic church."