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God is always hymned and glorified by us, the unoriginate Father, the co-unoriginate Son of the Father, the co-eternal and consubstantial all-holy Spirit of the Father and the Son, these one nature and glory and connaturality, the consubstantial Trinity, the one godhead, the co-honored and three-hypostased substance, the principle and hypostatic and creative power of all things, the co-enthroned, the co-glorified, the one authority and all-ruling lordship and kingdom, is and is called one God, who at one time, being considered and believed in as a monad, is also worshipped by us monadically, and at another, being confessed as a triad, is hymned triadically in divided hypostases, as we have been initiated by our Lord Jesus Christ Himself, the one of the three-hypostased godhead, urging to baptize in the name of the Father and of the Son and of the Holy Spirit and again saying thus: "My Father is greater than I," showing Himself to be other than the Father, and "I do nothing of myself" and again: "I will ask the Father and he will send you another comforter, the Spirit (41) of truth who proceeds from the Father," again naming the Spirit another comforter.

Hence, therefore, grace gives us to understand the one in all things of the three-hypostased and consubstantial godhead and kingdom and the identical and likewise being of its hypostases of eternal glory and inseparable unity, so that we know that the whole Father is there with the Spirit, where the whole Son is also named God, and that the whole Son is there through the Spirit in those in whom the whole God and Father is hymned, and that the whole Holy Spirit is there, where the whole Father is confessed and glorified with the Son. And having been thus initiated by the Spirit that these persons are thus consubstantial and co-honored, or rather, that their hypostases are unconfused and at the same time undivided in their one and divine hypostatic nature and cause of all things, whenever we are led up to the Father and God by the co-elevating Spirit through the Word and we stretch out our hands and our eyes to him, we say "Our Father who art in heaven." But when we approach the only-begotten Son of the Father in the Spirit who gives understanding to offer our prayers, we say, "O only-begotten Son, the co-eternal Word of God the Father, the only from the only, God from God, unoriginate from unoriginate, eternal from eternal, everlasting from everlasting, light from light, life from life, unapproachable from the unapproachable, incomprehensible from the incomprehensible, ineffable from the ineffable, unchangeable from the unchangeable, inconceivable from the inconceivable, be merciful to our sins." Thus also, invoking the Holy Spirit, we say: "The Holy Spirit who proceeds ineffably from the Father and comes to us, the faithful, through the Son, Spirit of life and of understanding, Spirit of holiness (42) and of perfection, the good Spirit, the wise, the philanthropic, the sweet, the glorious, who both nourishes and gives drink, who shows mercy, who enlightens, who strengthens, divine Spirit of patience, Spirit who imparts joy, gladness, prudence, wisdom, knowledge, meekness, freedom from malice, freedom from care for things below, contemplation of things above, chaser of despondency, driver away of negligence, banisher of meddlesomeness and wickedness, Spirit who reveals mysteries, pledge of the kingdom of heaven, fount of prophecy, mixing bowl of teaching, destroyer of sin, door of repentance, who shows the entrance to those who struggle, like a doorkeeper, Spirit of love, peace, faith, self-control, Spirit of longing and who creates longing, come and dwell and abide in us inseparably, indivisibly, sanctifying and transforming and enlightening our hearts, as consubstantial and co-honored with the Son and with the Father and as one who makes gods of those who receive you and who makes all sin disappear, and brings in every virtue with your entrance, not bringing these things in from without, but yourself being all that

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Ἀεί μέν ὁ Θεός ὑμνούμενός τε καί παρ᾿ ἡμῶν δοξαζόμενος ὁ ἄναρχος Πατήρ, ὁ συνάναρχος Υἱός τοῦ Πατρός, τό συναΐδιον καί ὁμοούσιον τοῦ Πατρός καί τοῦ Υἱοῦ πανάγιον Πνεῦμα, ἡ μία ταῦτα φύσις καί δόξα καί συμφυΐα, ἡ ὁμοούσιος Τριάς, ἡ μία θεότης, ἡ ὁμότιμος οὐσία καί τρισυπόστατος, ἡ τῶν ὅλων ἀρχή καί ὑποστατική καί δημιουργός δύναμις, ἡ ὁμόθρονος, ἡ ὁμόδοξος, ἡ μία ἐξουσία καί παντοκρατορική κυριότης καί βασιλεία, εἷς Θεός καί ἔστι καί λέγεται, ὅς ποτέ μέν μονάς θεωρούμενός τε καί πιστευόμενος μοναδικῶς παρ᾿ ἡμῶν καί λατρεύεται, ποτέ δέ τριάς ὁμολογούμενος τριαδικῶς ἀνυμνεῖται ἐν διῃρημέναις ταῖς ὑποστάσεσιν, ὡς παρ᾿ αὐτοῦ τοῦ ἑνός τῆς τρισυποστάτου θεότητος Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μεμυσταγωγήμεθα, βαπτίζειν προτρεπομένου εἰς ὄνομα Πατρός καί Υἱοῦ καί Ἁγίου Πνεύματος καί πάλιν οὕτω λέγοντος· "Ὁ Πατήρ μου μείζων μού ἐστιν" ἕτερον ἑαυτόν παρά τόν Πατέρα δεικνύντος, καί "Ἐγώ ἀπ᾿ ἐμαυτοῦ ποιῶ οὐδέν" καί πάλιν· "'Ερωτήσω τόν Πατέρα καί ἄλλον παράκλητον πέμψει ὑμῖν τό Πνεῦμα (41) τῆς ἀληθείας ὅ παρά τοῦ Πατρός ἐκπορεύεται", ἄλλον πάλιν παράκλητον ὀνομάζων τό Πνεῦμα.

Ἐντεῦθεν οὖν ἡμῖν ἡ χάρις ἐννοεῖν δίδωσι τό ἕν κατά πάντα τῆς τρισυποστάτου καί ὁμοουσίου θεότητός τε καί βασιλείας καί τό ταὐτόν καί ὡσαύτως ὄν τῶν αὐτῆς ὑποστάσεων τῆς ἀϊδίου δόξης καί ἀχωρίστου ἑνότητος, ὡς εἰδέναι ὅλον ἐκεῖσε εἶναι τόν Πατέρα μετά τοῦ Πνεύματος, ἔνθα ὅλος ὁΥἱός καί Θεός ὀνομάζεται, καί ὅλον ἐκεῖσε εἶναι τόν Υἱόν διά τοῦ Πνεύματος ἐν οἷς ὅλος ὁ Θεός καί Πατήρ ἀνυμνεῖται, καί ὅλον ἐκεῖσε εἶναι τό Πνεῦμα τό Ἅγιον, ἔνθα ὅλος ὁ Πατήρ τῷ Υἱῷ συνομολογεῖται καί συνδοξάζεται. Οὕτω δέ μυσταγωγηθέντες παρά τοῦ Πνεύματος ταῦτα οὕτως ἔχειν ὁμοουσίως καί ὁμοτίμως τά πρόσωπα, εἴτ᾿ οὖν ἀσυγχύτους εἶναι τάς ὑποστάσεις αὐτῶν καί ἀδιαιρέτους ἅμα ἐν τῇ μιᾷ τούτων καί θείᾳ τῶν ὅλων ὑποστατικῇ φύσει τε καί αἰτίᾳ, ὁπόταν πρός τόν Πατέρα καί Θεόν ἀναγώμεθα τῷ συναναφέροντι Πνεύματι διά τοῦ Λόγου καί τάς χεῖρας ἐκτείνωμεν πρός αὐτόν καί τά ὄμματα, "Πάτερ ἡμῶν" λέγομεν "ὁ ἐν τοῖς οὐρανοῖς". Ὁπηνίκα δέ τῷ μονογενεῖ τοῦ Πατρός Υἱῷ ἐν τῷ συνετίζοντι Πνεύματι προσερχόμεθα τάς εὐχάς ἀποδοῦναι, "Ὁ μονογενής Υἱός" λέγομεν "ὁ συναΐδιος Λόγος τοῦ Θεοῦ καί Πατρός, ὁ μόνος ἐκ μόνου, ὁ ἐκ Θεοῦ Θεός, ὁ ἄναρχος ἐξ ἀνάρχου, ὁ ἐξ ἀϊδίου ἀΐδιος, ὁ ἐξ αἰωνίου αἰώνιος, τό ἐκ τοῦ φωτός φῶς, ἡ ἐκ τῆς ζωῆς ζωή, ὁ ἐκ τοῦ ἀπροσίτου ἀπρόσιτος, ὁ ἀκατάληπτος ἐξ ἀκαταλήπτου, ὁ ἄφραστος ἐξ ἀφράστου, ὁ ἀναλλοίωτος ἐξ ἀναλλοιώτου, ὁ ἀκατανόητος ἐξ ἀκατανοήτου, ἱλάσθητι ταῖς ἁμαρτίαις ἡμῶν". Οὕτω δέ καί τό Πνεῦμα τό Ἅγιον ἐπικαλούμενοι λέγομεν· "Τό Πνεῦμα τό Ἅγιον τό ἐκ τοῦ Πατρός ἀφράστως ἐκπορευόμενον καί δι᾿ Υἱοῦ ἡμῖν ἐπιφοιτῶν τοῖς πιστοῖς, Πνεῦμα ζωῆς καί συνέσεως, Πνεῦμα ἁγιωσύνης (42) καί τελειότητος, Πνεῦμα τό ἀγαθόν, τό σοφόν, τό φιλάνθρωπον, τό ἡδύ, τό ἔνδοξον, τό τρέφον ὁμοῦ καί ποτίζον, τό ἐλεοῦν, τό φωτίζον, τό δυναμοῦν, Πνεῦμα θεῖον ὑπομονῆς, Πνεῦμα χαρᾶς μεταδοτικόν, εὐφροσύνης, σωφροσύνης, σοφίας, γνώσεως, πρᾳότητος, ἀμνησικακίας, ἀμεριμνίας τῶν κάτω, θεωρίας τῶν ἄνω, διωκτήριον ἀκηδίας, ἀμελείας ἀπελατήριον, περιεργίας καί πονηρίας φυγαδευτήριον, Πνεῦμα μυστηρίων δηλωτικόν, ἀρραβών οὐρανῶν βασιλείας, προφητείας πηγή, διδασκαλίας κρατήρ, ἁμαρτίας ἀναιρετικόν, μετανοίας θύρα, τήν εἴσοδον τοῖς ἀγωνιζομένοις ὑποδεικνύον οἷα δή θυρωρός, Πνεῦμα ἀγάπης, εἰρήνης, πίστεως, ἐγκρατείας, Πνεῦμα πόθου καί πόθον ἐμποιοῦν, ἐλθέ καί ἐνσκήνωσον καί μεῖνον ἐν ἡμῖν ἀχωρίστως, ἀδιαιρέτως, ἁγιάζον καί μεταποιοῦν καί φωτίζον ἡμῶν τάς καρδίας, ὡς ὁμοούσιον καί ὁμότιμον τῷ Υἱῷ καί τῷ Πατρί καί ὡς θεούς τούς ὑποδεχομένους σε ἐργαζόμενον καί πᾶσαν μέν ἁμαρτίαν ἐξαφανίζον, πᾶσαν δέ ἀρετήν συνεισφέρον τῇ εἰσόδῳ σου, οὐκ ἔξωθεν ταῦτα συνεπαγόμενον, ἀλλ᾿ αὐτό ἐκεῖνο ὑπάρχον πᾶν