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being wholly and indivisibly in each of the hypostases, all of the Father, all of the Son, all of the Holy Spirit, one of the Father and of the Son and of the Holy Spirit. But the hypostases are not so, but one is of the Father, another of the Son, another of the Holy Spirit. Each hypostasis, therefore, is called by itself God and Holy and Lord and anything of that sort; but when they are numbered together, not three Gods or Holies or Lords, but one God the three, one Lord, one Holy, because God and His powers, Word and Spirit, are one God, one Holy, one Lord, and not three. But God and God and God because of the perfection of each hypostasis, and Holy and Holy and Holy, and Lord and Lord and Lord, but not three Gods or Holies or Lords. Because the Word and the Spirit are powers of the Father, but powers with hypostasis, inseparable from the Father, from whom and in whom they are, and to whom they are referred as to a cause; for they are not separated by place or will or energy or strength or authority or by any of the things said of God, except only by the hypostases and the characteristic properties of each hypostasis. For we, when we are begotten, are completely cut off from our fathers and are separated, and indicating this Gregory the Theologian said: "Leaving and being left." For in our case the son is not established as a power of the father, nor as word or wisdom; but in the case of God the two things coincide, both that the Son and the Spirit are powers of the Father, as word and spirit of mind, and perfect hypostases, which is fitting only for the super-essential God. But we are separated by will and by power and by place. Therefore we are also called men, not man, so-and-so and so-and-so; but with God it is not so, as we have said before. But indeed let us also examine the citations they bring forward and let us make a precise investigation of them. For these are patristic, and we in no way contradict them. But one must show the holy fathers and teachers to be in agreement and not contradictory to each other, nor any less to themselves, whose mind concerning the faith the one power and illumination of the Spirit has shown to be unified and unchangeable. 8 Therefore the divine Athanasius, of blessed memory, in his discourse on the incarnation and the Trinity, says these things: God, then, is the one who was begotten and became man, and we say that God is the one who for our sake became man. But the one of the Trinity is not God and God and God, the Son of God and God is holy, but not holy and holy and holy, nor only thrice holy, but indefinitely and infinitely holy and all-holy. And again he says elsewhere: "We saw him, and he had no form nor beauty." For before this he had beheld him in the divine and glorious form, sitting upon a throne high and lifted up, when the cherubim glorified him saying: "Holy, holy, holy, Lord of Sabaoth," and after this he sees him "taking the form of a servant" and "being made in the likeness of men". These things they bring forward, which we also embrace. But let them say: Did he see only the Son sitting upon a throne or sitting with the Father? Glorified alone or with the Father and the Spirit? If, therefore, alone, let them assign the thrice-holy hymn to the Son alone. But if with the Father and the Spirit, let them recognize that the praise, which manifests the three hypostases and the one essence and lordship, is inseparable from the Trinity. "For Holy, holy, holy," sang the seraphim, and bringing the hymn to the Trinity they hymn the Son; for the Son is one of the Trinity. But those who assign the thrice-holy hymn to the Son alone make the Father and the Spirit to have no part in the hymn. For general things include the particular, but the particular no longer include the universal. For he who says 'man' signifies all individual men, but he who says 'Peter' indicates him alone, leaving aside the other hypostases of humanity. 9 Again they bring forward from Saint Epiphanius from that on the holy Theotokos

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ὁλικῶς καὶ ἀδιαιρέτως ἐν ἑκάστῃ τῶν ὑποστάσεων οὖσα, πᾶσα πατρός, πᾶσα υἱοῦ, πᾶσα ἁγίου πνεύματος, μία πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. Αἱ δὲ ὑποστάσεις οὐχ οὕτως, ἀλλ' ἑτέρα πατρός, ἑτέρα υἱοῦ, ἑτέρα ἁγίου πνεύματος. Ἑκάστη μὲν οὖν ὑπόστασις καθ' αὑτὴν θεὸς καὶ ἅγιος καὶ κύριος λέγεται καὶ εἴ τι τοιοῦτον· ὅτε δὲ συναριθμοῦνται, οὐ τρεῖς θεοὶ ἢ ἅγιοι ἢ κύριοι, ἀλλ' εἷς θεὸς τὰ τρία, εἷς κύριος, εἷς ἅγιος, ὅτι θεὸς καὶ αἱ αὐτοῦ δυνάμεις, λόγος καὶ πνεῦμα, εἷς θεός, εἷς ἅγιος, εἷς κύριος, καὶ οὐ τρεῖς. Ἀλλὰ θεὸς μὲν καὶ θεὸς καὶ θεὸς διὰ τὸ τέλειον τῆς ἑκάστου ὑποστάσεως καὶ ἅγιος καὶ ἅγιος καὶ ἅγιος καὶ κύριος καὶ κύριος καὶ κύριος, οὐ τρεῖς δὲ θεοὶ ἢ ἅγιοι ἢ κύριοι. ∆ιότι ὁ λόγος καὶ τὸ πνεῦμα δυνάμεις εἰσὶ τοῦ πατρός, δυνάμεις δὲ ἐνυπόστατοι ἀχώριστοι τοῦ πατρός, τοῦ ἐξ οὗ καὶ ἐν ᾧ εἰσι καὶ πρὸς ὃν ὡς αἴτιον ἀναφέρονται· οὔτε γὰρ τόπῳ ἢ βουλήσει ἢ ἐνεργείᾳ ἢ ἰσχύϊ ἢ ἐξουσίᾳ χωρίζονται ἤ τινι τῶν ὅσα ἐπὶ θεοῦ λέγεται, εἰ μὴ μόνον ταῖς ὑποστάσεσι καὶ τοῖς χαρακτηριστικοῖς ἑκάστης ὑποστάσεως ἰδιώμασιν. Ἡμεῖς γὰρ γεννώμενοι τεμνόμεθα διαμπὰξ τῶν πατέρων καὶ χωριζόμεθα, καὶ τοῦτο δηλῶν ἔφη ὁ θεολόγος Γρηγόριος· «Ἀφιέντες καὶ ἀφιέμενοι.» Οὐ γὰρ δύναμις τοῦ πατρὸς ὁ υἱὸς ἐφ' ἡμῶν καθέστηκεν οὐδὲ λόγος ἢ σοφία, ἐπὶ δὲ θεοῦ τὰ δύο συντρέχουσι, τὸ καὶ δυνάμεις εἶναι τοῦ πατρὸς τὸν υἱὸν καὶ τὸ πνεῦμα, ὡς λόγον νοῦ καὶ πνεῦμα, καὶ ὑποστάσεις τελείας, ὅπερ πρέπον μόνῳ τῷ ὑπερουσίῳ θεῷ. Ἡμεῖς δὲ καὶ γνώμῃ τεμνόμεθα καὶ δυνάμει καὶ τόπῳ. ∆ιὸ καὶ ἄνθρωποι, οὐκ ἄνθρωπος ὁ δεῖνα καὶ ὁ δεῖνα λεγόμεθα· ἐπὶ δὲ θεοῦ οὐχ οὕτως, καθὼς προειρήκαμεν. Ἀλλά γε δὴ καί, ἃς προφέρουσι χρήσεις, ἐπισκεψώμεθα καὶ τὴν ἀκριβῆ τούτων ἐξέτασιν ποιησώμεθα. Πατρικαὶ γὰρ αὗται, καὶ οὐδαμῶς ἀντεροῦμεν. Ἀλλὰ χρὴ συμφώνους καὶ μὴ ἀλλήλοις, οὐδὲν δὲ ἔλαττον ἑαυτοῖς ἀντιλόγους καὶ μαχομένους ἀποδεικνύειν τοὺς ἁγίους πατέρας καὶ διδασκάλους, ὧν τὸ περὶ πίστεως φρόνημα ἑνιαῖον καὶ ἀπαράλλακτον ἔδειξεν ἡ μία τοῦ πνεύματος δύναμίς τε καὶ ἔλλαμψις. 8 Ὁ μὲν οὖν ἐν μακαρίᾳ τῇ λήξει Ἀθανάσιος ὁ θεσπέσιος ἐν τῷ περὶ σαρκώσεως καὶ τριάδος λόγῳ τάδε φησί· Θεὸς οὖν ἐστιν ὁ γεννηθεὶς καὶ γενόμενος ἄνθρωπος, καὶ ἡμεῖς φαμεν, ὅτι θεός ἐστιν ὁ δι' ἡμᾶς γενόμενος ἄνθρωπος. Ἀλλ' οὐ θεὸς καὶ θεὸς καὶ θεὸς ὁ εἷς τῆς τριάδος, ὁ υἱὸς τοῦ θεοῦ καὶ θεὸς ἅγιος, ἀλλ' οὐχ ἅγιος καὶ ἅγιος καὶ ἅγιος, οὐδὲ τρὶς μόνον ἅγιος, ἀλλ' ἀορίστως καὶ ἀπειράκις ἅγιος καὶ ὑπεράγιος. Καὶ πάλιν ἀλλαχοῦ λέγει· «Εἴδομεν αὐτόν, καὶ οὐκ εἶχεν εἶδος οὐδὲ κάλλος.» Ἦν γὰρ αὐτὸν πρὸ τούτου θεωρήσας ἐν τῇ θεϊκῇ καὶ ἐνδόξῳ μορφῇ καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, ὅτε τὰ χερουβὶμ ἐδοξολόγουν αὐτὸν λέγοντα· «Ἅγιος, ἅγιος, ἅγιος, κύριος σαβαώθ», καὶ μετὰ ταῦτα ὁρᾷ αὐτὸν «μορφὴν δούλου λαβόντα» καὶ «ἐν ὁμοιώματι ἀνθρώπων γενόμενον». Ταῦτα προφέρουσιν, ἃ καὶ ἡμεῖς ἀσπαζόμεθα. Ἀλλ' εἰπάτωσαν· Μόνον εἶδε τὸν υἱὸν καθήμενον ἐπὶ θρόνου ἢ τῷ πατρὶ συνεδρεύοντα; Μόνον δοξολογούμενον ἢ σὺν πατρὶ καὶ τῷ πνεύματι; Εἰ μὲν οὖν μόνον, νειμάτωσαν τῷ υἱῷ μόνῳ καὶ τὸν τρισάγιον ὕμνον. Εἰ δὲ σὺν τῷ πατρὶ καὶ τῷ πνεύματι, ἐπιγνώτωσαν τῆς τριάδος εἶναι ἀχώριστον τὸν ἐμφαντικὸν τῶν τριῶν ὑποστάσεων καὶ τῆς μιᾶς οὐσίας καὶ κυριότητος αἶνον. «Ἅγιος γάρ, ἅγιος, ἅγιος,» ὕμνουν τὰ σεραφὶμ καὶ τῇ τριάδι τὸν ὕμνον προσάγοντα ὑμνοῦσιν τὸν υἱόν· εἷς γὰρ τῆς τριάδος ὁ υἱός. Οἱ δὲ τῷ υἱῷ μόνῳ τὸν τρισάγιον ἀνατιθέντες ὕμνον ἀμέτοχον τοῦ ὕμνου τὸν πατέρα καὶ τὸ πνεῦμα τιθέασι. Τὰ μὲν γὰρ κοινὰ συμπεριλαμβάνει τὰ μερικά, τὰ δὲ μερικὰ τὰ καθόλου οὐκέτι. Ὁ μὲν γὰρ ἄνθρωπον εἰπὼν πάντας τοὺς ἀνθρώπους τοὺς κατὰ μέρος ἐσήμανεν, ὁ δὲ Πέτρον εἰπὼν αὐτὸν μόνον ὑπέφηνεν, ἀφεὶς τὰς λοιπὰς ὑποστάσεις τῆς ἀνθρωπότητος. 9 Πάλιν προβάλλονται τοῦ ἁγίου Ἐπιφανίου ἐκ τοῦ εἰς τὴν ἁγίαν θεοτόκον