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The Father; I said Son and Father; guard for me these properties. Therefore, remaining in being Son, he is all that the Father is, according to the very voice of the Lord, who said: All that the Father has is mine. For truly, all that belongs to the original form belongs to the image. One and the same voice, and I will speak in harmony. Truly the Trinity is a Trinity, brothers; but a Trinity is not an enumeration of unequal things, but a comprehension of equals and of the same honor, the name containing those things united by nature, and not allowing those things that cannot be dissolved to be scattered by a separating number. For us there is one God the Father, from whom are all things; and one Son, through whom are all things; and one Holy Spirit, in whom are all things. God is the highest and unapproachable, and ineffable light, comprehensible neither by mind nor expressible by word, the illuminator of every rational nature; He is in the intelligible realm what the sun is in the sensible realm. Insofar as we are purified, He is imagined, and insofar as we imagine Him, He is loved, and insofar as we love Him, He is again understood; He is contemplative and comprehensive of Himself; poured out in small measure to those outside. What the sun is to sensible things, this God is to intelligible things. For the one illuminates the visible world, and the other the invisible. And the one makes bodily sight sun-like, while the other makes intellectual natures God-like. And just as this one, to those who see and to those things that are seen, provides to the one the power of seeing and to the other the power of being seen, is himself the most beautiful of things seen; 95.1076 so also God, to those who understand and to those things that are understood, creating for the one the ability to understand and for the other the ability to be understood, is Himself the highest of things understood, towards whom all desire is directed. For this reason the Trinity is also invoked at baptism. For indeed the Father is able to accomplish all things, and the Son, and the Holy Spirit; but since no one doubts concerning the Father, while there was doubt concerning the Son and the Holy Spirit, they are included in the mystagogy, so that in the communion of those ineffable good things, we might also learn the communion of worth; Holy, holy, holy; and they do not say, holies, holies, so that they might reveal the one of many names, nor conceal the number of the three, but they give the holiness thrice; but they utter the word in a single form and singularly, so that they may not name a polytheism; for there is one God, Father in Son; Son in Father with the Holy Spirit. And for this reason holy, resting in the holy ones, a true Father in hypostasis, and a true Son in hypostasis, and a true Spirit in hypostasis, three being one Godhead, one substance, one doxology, one God; having named God, you have included the Trinity in your thought. You have received the Holy Spirit, you have been deemed worthy of the paternal power and of the Son of God; you have glorified the Father, you have signified the Son, and the Holy Spirit, but not by way of confusion. For the Father is Father; the Son is Son; the Holy Spirit is Holy Spirit. But a Trinity not alienated from the unity and the identity. O holy Trinity that is numbered, Trinity numbered in one name! For it is not called a monad and a dyad, nor a monad and a monad, but a Trinity in a monad, and a monad in a Trinity, in a single form, with a single name, one God; Father in Son; Son in Father with the Holy Spirit. One glory of the Father and of the Son and of the Holy Spirit. For my glory, he says, I will not give to another. For the Son is not a second God, but the Word of the one and only God, spoken of as God in the Father, as the Father is also spoken of as God in the Son. As Isaiah also says, speaking of the Son as God with the Father: They will worship you, and in you they will pray; because in you is the God of Israel, the Savior. All who oppose him will be ashamed and confounded, those who do not confess him, and his Spirit, of the same substance as the Son, and that besides him there is [no] God. It is not so; may it not be; the Trinity is not created, but eternal, and one Godhead in a Trinity, and 95.1077 one glory of the holy Trinity. And do you dare to divide it into different natures? It is fitting for God alone to say "mine." For all things are truly the possession of him alone.

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ὁ Πατήρ· Υἱὸς εἶπον καὶ Πατήρ· φύλασσέ μοι ταύτας τὰς ἰδιότητας. Μένων οὖν ἐν τῷ εἶναι Υἱὸς, πάντα ἐστὶν ὅσα ἐστὶν ὁ Πατὴρ, κατὰ τὴν αὐτοῦ φωνὴν τοῦ Κυρίου, εἰπόντος· Πάντα ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστιν. Τῷ ὄντι γὰρ τῆς εἰκόνος ἐστὶ πάντα ὅσα ἐστὶ τῇ πρωτοτύπῳ μορφῇ. Μίαν φωνὴν τὴν αὐτὴν, καὶ σύμφωνος φθέγξομαι. Τριὰς ὡς ἀληθῶς ἡ Τριὰς, ἀδελφοί· Τριὰς δὲ, οὐ πραγμάτων ἀνίσων ἀπαρίθμησις, ἀλλ' ἴσων καὶ ὁμοτίμων σύλληψις, ἐνούσης τῆς προσηγορίας τὰ ἡνωμένα ἐκ φύσεως, καὶ οὐκ ἐώσης σκεδασθῆναι ἀριθμῷ λελυμένῳ τὰ μὴ λυόμενα. Ἡμῖν εἷς Θεὸς ὁ Πατὴρ, ἐξ οὗ τὰ πάντα· καὶ εἷς ὁ Υἱὸς, δι' οὗ τὰ πάντα· καὶ ἓν Πνεῦμα ἅγιον, ἐν ᾧ τὰ πάντα. Θεὸς μέν ἐστι τὸ ἀκρότατον καὶ ἀπρόσιτον, καὶ ἄῤῥητον φῶς, οὔτε νοῒ ληπτὸν, οὔτε λόγῳ ῥητὸν, πάσης φωτιστικὸν λογικῆς φύσεως· τοῦτο ἐν νοητοῖς, ὅπερ ἐν αἰσθητοῖς ὁ ἥλιος. Ὅσον ἂν καθαρώμεθα, φανταζόμενον, καὶ ὅσον ἂν φαντασθῶμεν, ἀγαπώμενον, καὶ ὅσον ἂν ἀγαπήσωμεν, αὖθις νοούμενον· αὐτὸ ἑαυτοῦ θεωρητικόν τε καὶ καταληπτικόν· ὀλίγα τοῖς ἔξω χεόμενον. Ὅπερ ἐστὶν τοῖς αἰσθητοῖς ἥλιος, τοῦτο τοῖς νοητοῖς Θεός. Ὁ μὲν γὰρ τὸν ὁρώμενον φωτίζει κόσμον, ὁ δὲ τὸν ἀόρατον. Καὶ ὁ μὲν τὰς σωματικὰς ὄψεις ἡλιοειδεῖς, ὁ δὲ τὰς νοερὰς φύσεις θεοειδεῖς ἀπεργάζεται. Καὶ ὥσπερ οὗτος τοῖς τε ὁρῶσι, καὶ τοῖς ὁρωμένοις, τοῖς μὲν τὴν τοῦ ὁρᾷν, τοῖς δὲ τὴν τοῦ ὁρᾶσθαι παρέχων δύναμιν, αὐτὸς τῶν ὁρωμένων ἐστὶ τὸ κάλλιστον· 95.1076 οὕτω καὶ ὁ Θεὸς τοῖς τε νοοῦσι, καὶ τοῖς νοουμένοις, τοῖς μὲν τὸ νοεῖν, τοῖς δὲ τὸ νοεῖσθαι δημιουργῶν, αὐτὸς τῶν νοουμένων ἐστὶ τὸ ἀκρότατον, εἰς ὃν πᾶσα ἔφεσις ἵσταται. ∆ιὰ τοῦτο καὶ ἐπὶ τοῦ βαπτίσματος ἡ Τριὰς λαμβάνεται. Καὶ γὰρ ὁ Πατὴρ τὸ πᾶν ἐργάσασθαι δύναται, καὶ ὁ Υἱὸς καὶ τὸ Πνεῦμα τὸ ἅγιον· ἀλλ' ἐπειδὴ περὶ τοῦ Πατρὸς οὐδεὶς ἀμφιβάλλει, τὸ δὲ ἀμφίβολον ἦν περὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος, παρείληπται ἐν τῇ μυσταγωγίᾳ, ἵνα ἐν τῇ κοινωνίᾳ τῶν ἀποῤῥήτων ἐκείνων ἀγαθῶν, καὶ τὴν κοινωνίαν τῆς ἀξίας καταμανθάνωμεν· Ἅγιος, ἅγιος, ἅγιος· καὶ οὐ λέγουσιν, ἅγιοι, ἅγιοι, ἵνα τὸ ἑνικὸν πολυώνυμον ἀποφάνωσι, μηδὲ τῶν τριῶν τὸν ἀριθμὸν ἀποκρύψωσιν, ἀλλὰ τρὶς διδόασι τὴν ἁγιαστείαν· μονοειδῶς δὲ καὶ ἑνικῶς ἀποφθέγγονται τὸν λόγον, ἵνα μὴ πολυθεΐαν ὀνομάσωσιν· εἷς γάρ ἐστι Θεὸς Πατὴρ ἐν Υἱῷ· Υἱὸς ἐν Πατρὶ σὺν ἁγίῳ Πνεύματι. Καὶ διὰ τοῦτο ἅγιος ἐν ἁγίοις ἀναπαυόμενος, Πατὴρ ὁ ἀληθινὸς ἐνυπόστατος, καὶ Υἱὸς ἀληθινὸς ἐνυπόστατος, καὶ Πνεῦμα ἀληθινὸν ἐνυπόστατον, τρία ὄντα μία θεότης, μία οὐσία, μία δοξολογία, εἷς Θεός· ὀνομάσας Θεὸν, συμπεριείληφας διανοίᾳ τὴν Τριάδα. Ἔσχες Πνεῦμα ἅγιον, κατηξίωσαι τῆς δυνάμεως τῆς πατρῴας καὶ τοῦ Υἱοῦ τοῦ Θεοῦ· ἐδόξασας τὸν Πατέρα, ἐσήμανας τὸν Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα, ἀλλὰ μὴ κατὰ συναλοιφήν. Ἔστι γὰρ ὁ Πατὴρ Πατήρ· ἔστιν ὁ Υἱὸς Υἱός· ἔστιν τὸ ἅγιον Πνεῦμα, ἅγιον Πνεῦμα. Ἀλλ' οὐκ ἀπηλλοτριωμένη Τριὰς τῆς ἑνότητος, καὶ τῆς ταυτότητος. Ὦ Τριὰς ἁγία ἀριθμουμένη, Τριὰς ἐν ἑνὶ ὀνόματι ἀριθμουμένη! Οὐ γὰρ λέγεται μονὰς καὶ δυὰς, οὐδὲ μονὰς καὶ μονὰς, ἀλλὰ Τριὰς ἐν μονάδι, καὶ μονὰς ἐν Τριάδι, μονοειδῶς μονωνύμως εἷς Θεός· Πατὴρ ἐν Υἱῷ· Υἱὸς ἐν Πατρὶ σὺν ἁγίῳ Πνεύματι. Μία δόξα Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος. Τὴν δόξαν γάρ μου, φησὶν, ἑτέρῳ οὐ δώσω. Οὐ γάρ ἐστι δεύτερος Θεὸς ὁ Υἱὸς, ἀλλὰ Λόγος τοῦ ἑνὸς καὶ μόνου Θεοῦ, θεολογούμενος ἐν Πατρὶ, ὡς καὶ Πατὴρ ἐν Υἱῷ θεολογεῖται. Καθὼς καὶ Ἡσαΐας λέγει, θεολογῶν Υἱὸν σὺν Πατρί· Προσκυνήσουσί σοι, καὶ ἐν σοὶ προσεύξονται· ὅτι ἐν σοὶ ὁ Θεὸς τοῦ Ἰσραὴλ, Σωτήρ. Αἰσχυνθήσονται καὶ ἐντραπήσονται πάντες οἱ ἀντικείμενοι αὐτῷ, οἱ μὴ ὁμολογοῦντες αὐτῷ, καὶ τὸ Πνεῦμα αὐτοῦ, τῆς αὐτῆς τῷ Υἱῷ οὐσίας, καὶ πλὴν αὐτοῦ [μὴ] εἶναι Θεόν. Οὐκ ἔστιν οὕτω· μὴ γένοιτο· οὐκ ἔστι γεννητὴ ἡ Τριὰς, ἀλλ' ἀΐδιος, καὶ μία θεότης ἐν Τριάδι, καὶ 95.1077 μία δόξα τῆς ἁγίας Τριάδος. Καὶ σχίζειν αὐτὴν εἰς διαφόρους φύσεις τολμᾶτε; Μόνῳ Θεῷ ἁρμόττει λέγειν τὸ ἐμόν. Αὐτοῦ γὰρ μόνου ὄντως κτῆμα τὰ πάντα.