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Those who act maliciously: And when the seraphim give glory, saying for the third time "holy, holy, holy, Lord of Sabaoth," they give glory to the Father and the Son and the Holy Spirit. 20 From Saint Basil, from the work to Amphilochius concerning the Holy Spirit: How would the seraphim say: "Holy, holy, holy, Lord," not having been taught by the Spirit, how many times it is pious to offer this doxology? The Father has delivered us from idle talk by saying most clearly, "how many times it is pious to offer this doxology." For it is not pious twice or four times, but three times and once; three times "holy" because of the triad of the hypostases, and once "Lord" because of the oneness of the substance and the monarchy. For if it were to the Son alone, why not "holy" once and "Lord" once, why not twice or four times? For the number three is not dedicated to the one hypostasis or more proper than the other numbers. 21 From the same Saint Basil, from the fourth book of Against Eunomius, whose beginning is: If the Son is God by nature: That neither a vision nor an oracle is given separately from the Father and the Son and the Holy Spirit. Isaiah the prophet: "I saw," he said, "the Lord of Sabaoth sitting upon a throne, high and lifted up. And seraphim stood round about him, six wings for the one and six wings for the one." And after a little he says: "And the Lord said to me: Go and say to this people: By hearing you will hear and not understand, and seeing you will see and not perceive. For the heart of this people has grown dull," and so forth. Insofar then as according to this passage and the sequence of the prophetic writing, it is the Father who is over all who was seen and gave the oracle to the prophet. The son of thunder, however, having uttered extraordinary things and spoken things more terrible than thunder, whose characteristic is not "was not" but "the Word was," said that the Son was the one seen and who gave the oracle to the prophet. For he says in his own writing: "Therefore the Jews could not believe in Jesus, because Isaiah said concerning them: Their eyes are blinded and their heart is hardened, so that they may not see with their eyes and understand with their heart and turn, and I should heal them. These things Isaiah said when he saw his glory." But Paul declared that the vision and the oracle were of the Spirit, saying: "Well did the Holy Spirit speak through Isaiah the prophet to your fathers: By hearing you will hear and not understand, and seeing you will see and not perceive; for the heart of this people has grown dull." The prophet introduces the person of the Father, who is believed in among the Jews, the evangelist that of the Son, Paul that of the Spirit, all naming in common the one Lord of Sabaoth who was seen. The discourse concerning the hypostasis is divided for them, while the thought concerning one God remains undivided among them. For the manner and discourse concerning the hypostasis is divided indivisibly. Therefore "holy, holy, holy" in a triadic way because of the threefoldness of the hypostases, but "Lord" once because of the oneness of the Godhead. 22 From Saint Gregory the Theologian, from the oration on the Nativity: But when I say God, I mean Father and Son and Holy Spirit, the Godhead neither being diffused beyond these, so that we do not introduce a multitude of gods, nor being limited within these, so that we may not be condemned for a poverty of Godhead, either Judaizing through the monarchy or Hellenizing through the abundance; for the evil in both is similar, even if it is found in opposites. Thus then the holy of holies, which is also veiled by the seraphim and glorified with three sanctifications, comes together into one lordship and Godhead, which has also been philosophized by another of those before us, both most beautifully and most sublimely. 23 And Saint Cyril of Alexandria in the discourse concerning the Spirit to

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Οἱ κακοτέχνως· Καὶ ὅτε δοξολογοῦσι τὰ σεραφὶμ λέγοντα τρίτον τὸ «ἅγιος, ἅγιος, ἅγιος, κύριος σαβαώθ», πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα δοξολογοῦσι. 20 Τοῦ ἁγίου Βασιλείου ἐκ τοῦ πρὸς Ἀμφιλόχιον περὶ τοῦ ἁγίου πνεύματος· Πῶς εἴποι τὰ σεραφίμ· «Ἅγιος, ἅγιος, ἅγιος, κύριος», μὴ διδαχθέντα παρὰ τοῦ πνεύματος, ποσάκις ἐστὶν εὐσεβὲς τὴν δοξολογίαν ταύτην ἀναφέρειν; Ἀπήλλαξεν ἡμᾶς ὁ πατὴρ λογολεσχίας ἀριδήλως εἰπών, «ποσάκις ἐστὶν εὐσεβὲς τὴν δοξολογίαν ταύτην ἀναφέρειν». Οὐ γὰρ εὐσεβὲς δὶς ἢ τετράκις, ἀλλὰ τρὶς καὶ ἅπαξ· τρὶς μὲν τὸ «ἅγιος» διὰ τὸ τριαδικὸν τῶν ὑποστάσεων, ἅπαξ δὲ τὸ «κύριος» διὰ τὸ μοναδικὸν τῆς οὐσίας καὶ τὴν μοναρχίαν. Εἰ γὰρ εἰς τὸν υἱὸν μόνον, διὰ τί μὴ ἅπαξ τὸ «ἅγιος» καὶ ἅπαξ τὸ «κύριος», διὰ τί μὴ δὶς ἢ τετράκις; Οὐ γὰρ ὁ τρὶς ἀριθμὸς τῇ μιᾷ ἀφιέρωται ὑποστάσει ἢ πλέον τῶν ἄλλων ἀριθμῶν ᾠκείωται. 21 Τοῦ αὐτοῦ ἁγίου Βασιλείου ἐκ τοῦ τετάρτου λόγου τοῦ κατ' Εὐνομίου, οὗ ἡ ἀρχή· Εἰ φύσει θεὸς ὁ υἱός· Ὅτι οὔτε ὀπτασία οὔτε χρησμῳδία κεχωρισμένως πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. Ἡσαΐας ὁ προφήτης· «Εἶδον», ἔφη, «κύριον σαβαὼθ καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου. Καὶ σεραφὶμ εἱστήκεισαν κύκλῳ αὐτοῦ, ἓξ πτέρυγες τῷ ἑνὶ καὶ ἓξ πτέρυγες τῷ ἑνί.» Καὶ μετ' ὀλίγα φησίν· «Καὶ εἶπε κύριος πρός με· Πορεύου καὶ εἶπον τῷ λαῷ τούτῳ· Ἀκοῇ ἀκούσητε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψητε καὶ οὐ μὴ ἴδητε. Ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου», καὶ τὰ ἑξῆς. Ὅσον μὲν οὖν κατὰ ταύτην τὴν θέσιν καὶ τὴν ἀκολουθίαν τοῦ προφητικοῦ γράμματος, ὁ ἐπὶ πάντων ἐστὶν πατὴρ ὁ ὀφθεὶς καὶ χρησμοδοτήσας τῷ προφήτῃ. Ὁ μέντοι τῆς βροντῆς υἱὸς ἐξαίσια φθεγξάμενος καὶ βροντῆς εἰρηκὼς φοβερώτερα, οὗ ἴδιον οὐχὶ τὸ «οὐκ ἦν», ἀλλὰ τὸ «ἦν ὁ λόγος», τὸν υἱὸν ἔφη τὸν ὀφθέντα καὶ χρησμοδοτήσαντα τῷ προφήτῃ. Λέγει γὰρ ἐν τῷ ἰδίῳ συγγράμματι· «∆ιὰ τοῦτο οὐκ ἠδύναντο οἱ Ἰουδαῖοι πιστεύειν εἰς τὸν Ἰησοῦν, διότι εἶπεν Ἡσαΐας περὶ αὐτῶν· Τετύφλωνται αὐτῶν οἱ ὀφθαλμοὶ καὶ πεπώρωται ἡ καρδία, ὅπως μὴ ἴδωσι τοῖς ὀφθαλμοῖς καὶ συνῶσι τῇ καρδίᾳ καὶ ἐπιστρέψωσι, καὶ ἰάσωμαι αὐτούς. Ταῦτα εἶπεν Ἡσαΐας, ὅτε εἶδε τὴν δόξαν αὐτοῦ.» Ὁ δὲ Παῦλος τοῦ πνεύματος ἀπεφήνατο τὴν ὀπτασίαν καὶ τὴν χρησμῳδίαν εἶναι λέγων· «Καλῶς ἔφη τὸ πνεῦμα τὸ ἅγιον διὰ τοῦ προφήτου Ἡσαΐου πρὸς τοὺς πατέρας ὑμῶν· Ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε· ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου.» Ὁ προφήτης τοῦ πατρὸς εἰσηγεῖται τὸ πρόσωπον τοῦ παρὰ Ἰουδαίοις πεπιστευμένου, ὁ εὐαγγελιστὴς τοῦ υἱοῦ, ὁ Παῦλος τοῦ πνεύματος, ἕνα κύριον σαβαὼθ τὸν ὀφθέντα κοινῶς ὀνομάζοντες. ∆ιῄρηται αὐτοῖς ὁ περὶ τῆς ὑποστάσεως λόγος ἀδιαιρέτου μένοντος ἐν αὐτοῖς τοῦ περὶ ἑνὸς θεοῦ φρονήματος. ∆ιῄρηται γὰρ ἀδιαιρέτως ὁ περὶ τῆς ὑποστάσεως τρόπος καὶ λόγος. ∆ιὸ «ἅγιος, ἅγιος, ἅγιος» τριαδικῶς διὰ τὸ τρισσὸν τῶν ὑποστάσεων, «κύριος» δὲ ἅπαξ διὰ τὸ μοναδικὸν τῆς θεότητος. 22 Τοῦ ἁγίου Γρηγορίου τοῦ θεολόγου ἐκ τοῦ λόγου τοῦ εἰς τὰ γενέθλια· Θεοῦ δὲ ὅταν εἴπω, λέγω πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, οὔτε ὑπὲρ ταῦτα τῆς θεότητος χεομένης, ἵνα μὴ δῆμον θεῶν εἰσαγάγωμεν, οὔτε ἐντὸς τούτων ὁριζομένης, ἵνα μὴ πενίαν θεότητος κατακριθῶμεν ἢ διὰ τὴν μοναρχίαν ἰουδαΐζοντες ἢ διὰ τὴν ἀφθονίαν ἑλληνίζοντες· τὸ γὰρ κακὸν ἐν ἀμφοτέροις ὅμοιον, κἂν ἐν τοῖς ἐναντίοις εὑρίσκηται. Οὕτω μὲν οὖν τὰ ἅγια τῶν ἁγίων, ἃ καὶ τοῖς σεραφὶμ συγκαλύπτεται καὶ δοξάζεται τρισὶν ἁγιασμοῖς, εἰς μίαν συνιοῦσι κυριότητα καὶ θεότητα, ὃ καὶ ἄλλῳ τινὶ τῶν πρὸ ἡμῶν πεφιλοσόφηται, κάλλιστά τε καὶ ὑψηλότατα. 23 Καὶ ὁ ἅγιος δὲ Κύριλλος Ἀλεξανδρείας ἐν τῷ περὶ τοῦ πνεύματος λόγῳ πρὸς