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For in this way faith was strengthened in him, in the one who received the key of the 9.8 heavens, in the one who looses on earth and binds in heaven. For in him are all the subtle points of the faith that are sought 9.9 found. This is he who denied three times and anathematized three times before the cock crowed; for signifying the excess of his love for his own master, he insisted, saying, “Even if all deny you, I will not deny you,” speaking 9.10 as far as a man can; this is he who wept at the voice of the rooster, so that he might truly confess that the conception of the Son of God was not in appearance, but real, so that he might say he was a true man by weeping at his capture when he was handed over by the 9.11 Pharisees; this is the one who went to Galilee to fish, the companion of the one who reclined on the breast, for the one, learning from the Son and receiving from the Son the power 9.12 of knowledge, revealed it, while the other was profited by the Father, founding the security of the faith, who in the boat on the lake of Tiberias, naked, again fished after being called. But the disciple whom Jesus loved * at the word which the Savior said, "Children, do you have any fish?" and he says, "Cast on the right side of the ship, and you will find," and at the word which had come to pass, to Peter who was astonished, John, whom Jesus loved, says, "It is the Lord," a man according to the flesh, born of Mary in truth, not in appearance, but being God according to the spirit, 9.13 coming from the heavenly realms from the Father; this is he who heard from the Same, "Peter, feed my lambs," the one entrusted with the flock, the one guiding well in the power of his own master, the one confessing concerning the flesh, the one truly reporting the things of the Father concerning the Son, the one signifying the Spirit and its worth in divinity, the one who gave the right hand of fellowship to Paul and Barnabas, with James and John, so that "by three witnesses every word may be established." 10.1 For nothing can exist without two and three testimonies. For through them was confirmed, by a riddle, also the faith of those in the Law, who recognized the Father alone, unless they receive the power of the Son and through the testimonies of the Father and the Son be strengthened, and through the third 10.2 testimony receive the Holy Spirit and be filled, as the voices of the Cherubim and Seraphim manifestly cry out the third time, "holy, holy, 10.3 holy." For not by two voices is the doxology performed in heaven, nor do the same holy and invisible spiritual creatures cry out a fourth time, nor do the same render a fourth voice, nor only one, 10.4 but three singular voices, the holy, holy, holy; and they do not say "holies, holies," so that they may not declare the singular to be of many names nor hide the number of the three, but three times they give the sanctification, and singly and singularly they utter the word, so that they may not 10.5 name polytheism. For God is one, Father in Son, Son in Father with the Holy Spirit. And for this reason "holy, resting in the holies," a true Father with his own hypostasis and a true Son with his own hypostasis and a true Holy Spirit with its own hypostasis, being three, one divinity, one 10.6 substance, one doxology, one God. You named the Son, you have included in your thought the Trinity; you have received the Holy Spirit, you have been deemed worthy of the power of the Father and of the Son of God; you have glorified the Father, you have signified 10.7 the Son and the Holy Spirit. But not by confusion; for the Father is Father, the Son is Son, the Holy Spirit is Holy Spirit. But the Trinity is not alienated from unity and identity; but the Father is honored as he is Father, the Son is honored as he is Son, the Holy Spirit is honored as it is true Spirit and Spirit of God. 10.8 Thus says the only-begotten, "he who honors the Father honors the Son"; for in saying the Father, the Son

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γὰρ τρόπον ἐν αὐτῷ ἐστερεώθη ἡ πίστις, ἐν τῷ λαβόντι τὴν κλεῖν τῶν 9.8 οὐρανῶν, ἐν τῷ λύοντι ἐπὶ τῆς γῆς καὶ δέοντι ἐν τῷ οὐρανῷ. ἐν τούτῳ γάρ ἐστι πάντα τὰ ζητούμενα λεπτολογήματα τῆς πίστεως 9.9 εὑρισκόμενα. οὗτός ἐστιν ὁ τρίτον ἀρνησάμενος καὶ τρίτον ἀναθεματίσας πρὶν ἢ τὸν ἀλέκτορα φωνῆσαι· τὴν ὑπερβολὴν γὰρ τῆς αὐτοῦ πρὸς τὸν ἑαυτοῦ δεσπότην ἀγαπήσεως σημαίνων διϊσχυριζόμενος ἔλεγεν «εἰ καὶ πάντες ἀρνήσονταί σε, ἐγὼ οὐκ ἀρνήσομαι», ὅσον τὸ 9.10 ἐπ' ἀνθρώπῳ λέγων· οὗτός ἐστιν ὁ κλαύσας ἐπὶ τῇ φωνῇ τοῦ ἀλεκτρυόνος, ἵνα ἀληθῶς ὁμολογήσῃ τὴν τοῦ υἱοῦ τοῦ θεοῦ σύλληψιν οὐ δοκήσει οὖσαν, ἀλλ' ἀληθινήν, ἵνα εἴπῃ αὐτὸν ἀληθινὸν ἄνθρωπον ἐν τῷ κλαίειν ἐπὶ τῇ αὐτοῦ συλλήψει παραδοθέντος ὑπὸ τῶν 9.11 Φαρισαίων· οὗτος ὁ ἀπελθὼν εἰς τὴν Γαλιλαίαν ἁλιεύειν, ὁ συγκοινωνὸς τοῦ ἐπὶ τοῦ στήθους ἀνακλιθέντος ὁ μὲν γὰρ παρὰ τοῦ υἱοῦ μανθάνων καὶ ἀπὸ τοῦ υἱοῦ λαμβάνων τῆς γνώσεως τὴν 9.12 δύναμιν ἀπεκάλυπτεν, ὁ δὲ παρὰ τοῦ πατρὸς ὠφελεῖτο, τὴν ἀσφάλειαν τῆς πίστεως θεμελιῶν, ὃς ἐν τῇ νηῒ ἐπὶ τῆς Τιβεριάδος λίμνης γυμνὸς πάλιν μετὰ τὸ κληθῆναι ἡλίευεν ὁ δὲ μαθητής, ὃν ἠγάπα ὁ Ἰησοῦς * ἐπὶ τῷ ῥήματι, ὃ εἶπεν ὁ σωτήρ «παιδία, μή τι προσφάγιον ἔχετε;» καί φησι «βάλετε εἰς τὰ δεξιὰ τοῦ πλοίου καὶ εὑρήσετε», ἐπὶ δὲ τῷ γενομένῳ ῥήματι ἐκπλαγέντι τῷ Πέτρῳ φησὶν ὁ Ἰωάννης, ὃν ἠγάπα ὁ Ἰησοῦς, «ὁ κύριός ἐστιν», ἄνθρωπος μὲν κατὰ σάρκα, ἀπὸ Μαρίας γεννηθεὶς ἐν ἀληθείᾳ οὐ μὴν δοκήσει, θεὸς δὲ κατὰ πνεῦμα 9.13 ὤν, ἀπὸ τῶν ἐπουρανίων ἐκ πατρὸς ἐλθών· οὗτος ὁ ἀκούων παρὰ τοῦ αὐτοῦ «Πέτρε, ποίμαινε τὰ ἀρνία μου», ὁ πεπιστευμένος τὴν ποίμνην, ὁ καλῶς ὁδηγῶν ἐν τῇ δυνάμει τοῦ ἰδίου δεσπότου, ὁ ὁμολογῶν περὶ σαρκός, ὁ ἀληθινῶς τὰ πατρὸς ἀπαγγέλλων περὶ υἱοῦ, ὁ τὸ πνεῦμα σημαίνων καὶ τὴν αὐτοῦ ἀξίαν ἐν θεότητι, ὁ δεξιὰν διαδοὺς τῷ Παύλῳ καὶ Βαρνάβᾳ κοινωνίας σὺν Ἰακώβῳ καὶ Ἰωάννῃ, ἵνα «διὰ τριῶν μαρτύρων σταθῇ πᾶν ῥῆμα». 10.1 Οὐδὲν γὰρ ἄνευ τῶν δύο καὶ τριῶν μαρτυριῶν δύναται εἶναι. εἰς αὐτὰς γὰρ ἐβεβαιοῦτο δι' αἰνίγματος καὶ ἡ πίστις τῶν ἐν τῷ νόμῳ, μόνον πατέρα ἐπιγνόντων, εἰ μή τι λάβωσι δύναμιν υἱοῦ καὶ διὰ τῶν μαρτυριῶν πατρὸς καὶ υἱοῦ ἐνδυναμωθῶσι διά τε τῆς τρίτης 10.2 μαρτυρίας λάβωσι πνεῦμα ἅγιον καὶ πληρωθῶσι, φανερῶς τῶν φωνῶν τῶν Χερουβὶμ καὶ Σεραφὶμ κραζουσῶν τὸ τρίτον τὸ «ἅγιος ἅγιος 10.3 ἅγιος». οὐ γὰρ διὰ δύο φωνῶν ἡ δοξολογία ἐν οὐρανῷ τελεῖται οὐδὲ τέταρτον ἐπιφωνοῦσι τὰ αὐτὰ ἅγια καὶ ἀόρατα πνευματικὰ ζῷα οὐδὲ τετάρτην φωνὴν ἀποδίδωσι τὰ αὐτὰ οὐδὲ μίαν μόνην, 10.4 ἀλλὰ τρεῖς φωνὰς ἑνικάς, τὸ ἅγιος ἅγιος ἅγιος· καὶ οὐ λέγουσιν ἅγιοι ἅγιοι, ἵνα μὴ τὸ ἑνικὸν πολυώνυμον ἀποφήνωσι μηδὲ τῶν τριῶν τὸν ἀριθμὸν ἀποκρύψωσιν, ἀλλὰ τρὶς μὲν διδόασι τὴν ἁγιαστείαν, μονοειδῶς δὲ καὶ ἑνικῶς ἀποφθέγγονται τὸν λόγον, ἵνα μὴ 10.5 πολυθεΐαν ὀνομάσωσιν. εἷς γάρ ἐστι θεός, πατὴρ ἐν υἱῷ, υἱὸς ἐν πατρὶ σὺν ἁγίῳ πνεύματι. καὶ διὰ τοῦτο «ἅγιος ἐν ἁγίοις ἀναπαυόμενος», πατὴρ ἀληθινὸς ἐνυπόστατος καὶ υἱὸς ἀληθινὸς ἐνυπόστατος καὶ πνεῦμα ἅγιον ἀληθινὸν ἐνυπόστατον, τρία ὄντα μία θεότης μία 10.6 οὐσία μία δοξολογία εἷς θεός. ὠνόμασας υἱόν, συμπεριείληφας τῇ διανοίᾳ τὴν τριάδα· ἔσχες πνεῦμα ἅγιον, κατηξίωσαι τῆς δυνάμεως τῆς πατρῴας καὶ τοῦ υἱοῦ τοῦ θεοῦ· ἐδόξασας τὸν πατέρα, ἐσήμανας 10.7 τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα. ἀλλὰ μὴ κατὰ συναλοιφήν· ἔστι γὰρ ὁ πατὴρ πατήρ, ἔστιν ὁ υἱὸς υἱός, ἔστι τὸ ἅγιον πνεῦμα ἅγιον πνεῦμα. ἀλλ' οὐκ ἠλλοτριωμένη ἡ τριὰς τῆς ἑνότητος καὶ τῆς ταυτότητος· τιμᾶται δὲ ὁ πατὴρ καθὸ πατήρ ἐστι, τιμᾶται ὁ υἱὸς καθὸ υἱός ἐστι, τιμᾶται τὸ πνεῦμα τὸ ἅγιον καθὸ πνεῦμα ἀληθὲς καὶ πνεῦμα θεοῦ. 10.8 οὕτω λέγει ὁ μονογενής «ὁ τιμῶν τὸν πατέρα τιμᾷ τὸν υἱόν»· ἐν τῷ γὰρ λέγειν τὸν πατέρα υἱὸν