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of the Word; Blessed among women, you who bore the Word made flesh from you, the Word, the Son of the Father, the Word, the pre-eternal God, the Word, without beginning and eternal, the Word, consubstantial with the indivisible Trinity, the Word, worshipped with the Father and the Holy Spirit, the Word, enthroned with the Father, the Word, seated upon the Cherubim, the Word, whom the four living creatures glorify, saying: "Holy, holy, holy, Lord of Sabaoth; heaven and earth are full of His glory." If His glory were different from that of the Father, we would say the hymn is His alone. But if the glorification is one and common to the Holy Trinity, the hymn is also one and common. For saying "Holy, holy, holy," they glorify the Son, but not the Son alone, but as one of the Holy Trinity, between the Father and the Spirit. 10 Then from Chrysostom on the "Blessed," of which the beginning is: From wonders to wonders; Today the King of glory is prophetically glorified on earth and reveals the earth-born as partakers of the heavenly feast, in order to show that He is Lord of both, as He is hymned in harmony from both sides. For this reason, those above, proclaiming the salvation on earth, sang: "Holy, holy, holy, Lord of Sabaoth, all the earth is full of His glory," while those below, celebrating together in heavenly joy, cried out: "Hosanna in the highest," "Hosanna to the Son of David." And who in his right mind would say that the Son of David is separated from the Trisagion hymnology? For as one of the Holy Trinity He is glorified with the Father and the Spirit, but the Trisagion is not referred to Him alone. For by saying "holy, holy, holy," the Seraphim did not signify only the Father or only the Son or only the Holy Spirit, but the three-hypostatic Godhead as one thrice-holy Lordship. The same one, therefore, was glorified above with the Father and the Spirit by the Seraphim, who hymn and cry not to Him alone but with the Father and the Spirit: "Holy, holy, holy." Let Him also be hymned on earth: "Hosanna in the highest," "Hosanna to the Son of David," the hymn all but demonstrating one of the highest hypostases of the Godhead, even if He was called Son of David. 11 And if the God-bearing father says that "those above, proclaiming the salvation on earth, sang," he speaks most excellently and with greatest divine inspiration. For we know that heaven and earth were always filled with the divine glory. For all the works of the Lord bless the Lord and declare His glory. But since in the heavens the angels recognized the glory of the existing God, but human nature, which had received the earth for its dwelling, went astray and exchanged the glory of the incorruptible God for the likeness of an image of corruptible man and of birds and four-footed animals, the God-bearing man says that the earth was filled with the divine glory according to the knowledge of those who inhabit the earth, which—and nothing else—has become salvation for those on earth. And the divine glory is clearly of the Father and of the Son and of the Holy Spirit. For so also the truthful Lord said to the Father: "Father, the work which you gave me, I have completed; I have manifested your name," and again: "This is eternal life, that they may know you, the only true God, and Jesus whom you have sent." Thus, just as the nature, so also the glory is common to the three hypostases of the Godhead. 12 Further from Saint Cyril of Alexandria, from the sixth discourse on the Holy Trinity, of which the beginning is: Of equality, therefore; The divine Isaiah, then, says that he has seen the Son in no lesser glory. "For I saw," he said, "the Lord of Sabaoth sitting on a throne, high and lifted up, and the house was full of His glory. And seraphim stood round about him; six wings to the one and six wings to the one, and with two

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λόγου· Ἡ μακαρία ἐν γυναιξὶν ἡ τὸν λόγον ἐκ σοῦ σαρκωθέντα τεκοῦσα, λόγον τὸν τοῦ πατρὸς υἱόν, λόγον τὸν προαιώνιον θεόν, λόγον τὸν ἄναρχον καὶ ἀΐδιον, λόγον τὸν ὁμοούσιον τῆς ἀχωρίστου τριάδος, λόγον τὸν σὺν πατρὶ καὶ ἁγίῳ πνεύματι προσκυνούμενον, λόγον τὸν σύνθρονον τοῦ πατρός, λόγον τὸν ἐπὶ τῶν χερουβὶμ καθήμενον, λόγον, ὃν τὰ τετράμορφα ζῷα δοξολογοῦσι λέγοντα· «Ἅγιος, ἅγιος, ἅγιος, κύριος σαβαώθ· πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης αὐτοῦ.» Εἰ μὲν ἑτέρα ἡ δόξα αὐτοῦ παρὰ τὴν τοῦ πατρός, αὐτοῦ μόνου καὶ τὸν ὕμνον φήσομεν. Εἰ δὲ μία ἡ δοξολογία καὶ κοινὴ τῆς ἁγίας τριάδος, εἷς καὶ κοινὸς καὶ ὁ ὕμνος. «Ἅγιος γάρ, ἅγιος, ἅγιος» λέγοντα δοξολογοῦσι τὸν υἱόν, ἀλλ' οὐ τὸν υἱὸν μόνον, ἀλλ' ὡς ἕνα τῆς ἁγίας τριάδος, μέσον πατρός τε καὶ πνεύματος. 10 Εἶτα τοῦ Χρυσοστόμου εἰς τὸν εὐλογημένον, οὗ ἡ ἀρχή· Ἐκ θαυμάτων εἰς θαύματα· Σήμερον ὁ βασιλεὺς τῆς δόξης ἐπὶ γῆς προφητικῶς δοξάζεται καὶ κοινωνοὺς τῆς ἐπουρανίου εὐωχίας τοὺς γηγενεῖς ἀναδείκνυσιν, ἵνα δείξῃ, ὅτι αὐτός ἐστι κύριος ἀμφοτέρων ὡς ἑκατέρωθεν συμφώνως ἀνυμνούμενος. ∆ιὰ τοῦτο οἱ μὲν ἄνω τὴν ἐπὶ γῆς σωτηρίαν καταμηνύοντες ἔψαλλον· «Ἅγιος, ἅγιος, ἅγιος, κύριος σαβαώθ, πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ», οἱ δὲ κάτω τῇ ἐπουρανίῳ εὐφροσύνῃ συμπανηγυρίζοντες ἐκραύγαζον· «Ὡσαννὰ ἐν τοῖς ὑψίστοις», «ὡσαννὰ τῷ υἱῷ ∆αυίδ.» Καὶ τίς εἴποι εὐφρονῶν τὸ υἱὸν ∆αυὶδ κεχωρίσθαι τῆς τρισαγίου ὑμνολογίας; Εἷς γὰρ τῆς ἁγίας τριάδος συνδοξολογεῖται πατρὶ καὶ πνεύματι, ἀλλ' οὐ τὸ τρισάγιον εἰς αὐτὸν μόνον ἀναφέρεται. Οὐ γὰρ «ἅγιος, ἅγιος, ἅγιος» λέγοντα τὰ σεραφὶμ μόνον τὸν πατέρα ἢ μόνον τὸν υἱὸν ἢ μόνον τὸ πνεῦμα τὸ ἅγιον ἐσήμανεν, ἀλλὰ τὴν τρισυπόστατον θεότητα ὡς μίαν τρισάγιον κυριότητα. Ὁ αὐτὸς τοίνυν ἄνω μετὰ πατρὸς καὶ πνεύματος ἐδοξολογεῖτο τῶν σεραφὶμ αὐτὸν οὐ μόνον, ἀλλὰ σὺν τῷ πατρὶ καὶ τῷ πνεύματι ὑμνούντων καὶ βοώντων· «Ἅγιος, ἅγιος, ἅγιος.» Αὐτὸς καὶ ἐπὶ τῆς γῆς ἀνυμνείτω· «Ὡσαννὰ ἐν τοῖς ὑψίστοις», «ὡσαννὰ τῷ υἱῷ ∆αυίδ», μονονουχὶ διὰ τοῦ ὕμνου μία τῶν τῆς θεότητος ὑψίστων, εἰ καὶ υἱὸς ∆αυὶδ ἐχρημάτισεν, ἀποδεικνύμενος ὑποστάσεων. 11 Εἰ δὲ καὶ λέγοι ὁ θεοφόρος πατήρ, ὅτι «οἱ μὲν ἄνω τὴν ἐπὶ γῆς σωτηρίαν καταμηνύοντες ἔψαλλον», λίαν ἄριστα καὶ ἐνθεαστικώτατά φησιν. Ἴσμεν γάρ, ὡς ἀεὶ μὲν τῆς θείας δόξης πεπλήρωτο ὁ οὐρανός τε καὶ ἡ γῆ. Πάντα γὰρ τὰ ἔργα κυρίου εὐλογεῖ τὸν κύριον καὶ διηγεῖται τὴν δόξαν αὐτοῦ. Ἀλλ' ἐπεὶ ἐν οὐρανοῖς μὲν οἱ ἄγγελοι τὴν τοῦ ὄντος θεοῦ ἐπεγίνωσκον δόξαν, ἐξώκειλε δὲ ἡ ἀνθρωπίνη φύσις ἡ τῆς γῆς εἰληχυῖα τὴν οἴκησιν, καὶ ἠλλάξατο τὴν δόξαν τοῦ ἀφθάρτου θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων, πεπληρῶσθαί φησιν ὁ θεοφόρος ἀνὴρ τὴν γῆν κατ' ἐπίγνωσιν τῶν τὴν γῆν κατοικούντων θείας δόξης, ὅπερ- καὶ οὐκ ἄλλο-τοῖς ἐπὶ γῆς σωτηρία γεγένηται. Ἡ δὲ θεία δόξα δῆλον, ὡς πατρός ἐστιν καὶ υἱοῦ καὶ ἁγίου πνεύματος. Οὕτω γὰρ καὶ ὁ ἀψευδὴς ἔφησε κύριος πρὸς τὸν πατέρα· «Πάτερ, τὸ ἔργον, ὃ ἔδωκάς μοι, ἐπλήρωσα· ἐφανέρωσά σου τὸ ὄνομα,» καὶ πάλιν· «Αὕτη ἐστὶν ἡ αἰώνιος ζωή, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν.» Οὕτως, ὥσπερ ἡ φύσις, οὕτω καὶ ἡ δόξα κοινὴ τῶν τριῶν τῆς θεότητος ὑποστάσεων. 12 Ἔτι τοῦ ἁγίου Κυρίλλου Ἀλεξανδρείας ἀπὸ ἕκτου λόγου τοῦ περὶ τῆς ἁγίας τριάδος, οὗ ἡ ἀρχή· Ἰσότητος μὲν οὖν· Ἡσαΐας μὲν οὖν ὁ θεσπέσιος οὐκ ἐν μείονι δόξῃ τεθεᾶσθαί φησι τὸν υἱόν. «Εἶδον» γάρ, ἔφη, «τὸν κύριον σαβαὼθ καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου καὶ πλήρης ὁ οἶκος τῆς δόξης αὐτοῦ. Καὶ σεραφὶμ εἰστήκεισαν κύκλῳ αὐτοῦ· ἓξ πτέρυγες τῷ ἑνὶ καὶ ἓξ πτέρυγες τῷ ἑνί, καὶ ταῖς μὲν δυσὶ