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saying: “But for us there is one God, the Father, from whom are all things and we from him, and one Lord Jesus Christ, through whom are all things and we through him.” Moreover, Gregory the Theologian also speaks somewhere thus: “But for us there is one God, the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things, and one Holy Spirit, in whom are all things, the 'from whom' and 'through whom' and 'in whom' not dividing the natures, but characterizing the properties of one and unconfused nature.”” 87 It is therefore truly a laugh and a mockery that the Trisagion hymn, initiated by angels both before and after, and confirmed by the conclusion of the induction and affirmed by the testimony of the holy fathers, as indicative of the one tri-hypostatic divinity, should be trampled, as it were, by the irrational presumption of the fuller; for as though thinking to cleanse this sacred hymn like a garment and to make it more resplendent than is well, he inserted an addition to the Trisagion as if, forsooth, he were superior to the seraphim, legislating as it were against the Holy Spirit. But O, the audacity, not to say the folly. But we say thus, even if the demons burst asunder: “Holy God, Holy Mighty, Holy Immortal, have mercy on us.” 88 And for the confirmation of what has been said, we have subjoined also the usages of the holy fathers, whose mouth has been declared the mouth of God, by whose venerable authority being put to shame, you may with us and with the truth proclaim orthodoxly one God and one nature in three hypostases, and the one of the Holy Trinity, the only-begotten Son of God, and after the incarnation one Christ, one Son, one Lord and one hypostasis in two natures unconfusedly and indivisibly. 89 Usages of the holy fathers demonstrating that Christ is one from two natures and two natures and in two natures even after his saving and most excellent incarnation. From Saint Irenaeus, bishop of Lugdunum, from *Against Valentinus*: For just as the ark was overlaid within and without with pure gold, so also the body of Christ was pure and translucent, adorned within by the Word, and guarded without by the Spirit, so that from both the manifest character of the natures might be shown. 90 From Saint Justin, philosopher and martyr, from the third book of *On the Holy Trinity*, chapter three: And entering her womb, a divine seed, as it were, forms for himself a temple, a perfect man, taking some part of her nature and making it substantial for the formation of the temple, and having clothed himself with this in the highest union, the Son of God came forth as both. 91 From the same, from the same treatise, chapter seventeen: Just as man is one, but has two different natures, and he reasons according to one, but acts on what has been reasoned according to another—for having reasoned out, for instance, the construction of a ship with his rational soul, he brings what was conceived to completion with his hands—so the Son, being one and of two natures, worked the divine signs according to one, and accepted the humble things according to the other. 92 From Saint Athanasius, bishop of Alexandria, from *Against the Heresies*: “Who, being in the form of God, did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant.” You have two forms. Hold to these, do not corrupt either; for neither did the Son of God, being man and God, obliterate the divine form, nor, being God, did he refuse the human form. Since, therefore, we have two forms, I mean the master's and the servant's, the one of the nature of God, the other of human nature, the one before the ages, the other from later times, the one from the Father, the other from a virgin, the one from him alone, the other from her alone, since these two realities, two in one, subsist--for neither

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φάσκοντα· «Ἡμῖν δὲ εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς ἐξ αὐτοῦ, καὶ εἷς κύριος Ἰησοῦς Χριστός, δι' οὗ τὰ πάντα καὶ ἡμεῖς δι' αὐτοῦ.» Οὐ μὴν ἀλλὰ καὶ τὸν θεολόγον Γρηγόριον ὧδέ πη λέγοντα· «Ἡμῖν δὲ εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα, καὶ εἷς κύριος Ἰησοῦς Χριστός, δι' οὗ τὰ πάντα, καὶ ἓν πνεῦμα ἅγιον, ἐν ᾧ τὰ πάντα, τοῦ "ἐξ οὗ" καὶ "δι' οὗ" καὶ "ἐν ᾧ" μὴ φύσεις τεμνόντων, ἀλλὰ χαρακτηριζόντων μιᾶς καὶ ἀσυγχύτου φύσεως ἰδιότητας.»» 87 Γέλως οὖν ὄντως καὶ παίγνιον τὴν δι' ἀγγέλων μυηθεῖσαν πρότερόν τε καὶ ὕστερον καὶ τῇ τῆς ἐπαγωγῆς λήξει πιστωθεῖσαν καὶ τῇ τῶν ἁγίων πατέρων μαρτυρίᾳ βεβαιωθεῖσαν τρισάγιον ᾠδὴν ὡς τῆς μιᾶς τρισυποστάτου θεότητος ἐμφαντικὴν τῇ τοῦ κναφέως οἷον καταπατηθῆναι ἀλόγῳ οἰήσει· ὡς γὰρ ἱμάτιον τὸν ἱερὸν τοῦτον ὕμνον καθαίρειν οἰόμενος καὶ πλέον λαμπρύνειν, ἢ καλῶς ἔχει, προσθήκην τῷ τρισαγίῳ ὡς δῆθεν τῶν σεραφὶμ ὑπέρτερος παρενέθετο ὥσπερ ἀντινομοθετῶν τῷ ἁγίῳ πνεύματι. Ἀλλ' ὢ τῆς αὐθαδείας, ἵνα μὴ λέγω τῆς ἀνοίας. Ἡμεῖς δὲ οὕτω φαμέν, κἂν δαίμονες διαρρήγνυνται· «Ἅγιος ὁ θεός, ἅγιος ἰσχυρός, ἅγιος ἀθάνατος, ἐλέησον ἡμᾶς.» 88 Πρὸς δὲ τῶν εἰρημένων πίστωσιν καὶ χρήσεις τῶν ἁγίων πατέρων, ὧν τὸ στόμα θεοῦ κεχρημάτικε στόμα, ὑπετάξαμεν, ὧν δυσωπηθέντες τὸ αἰδέσιμον μεθ' ἡμῶν καὶ τῆς ἀληθείας ἕνα θεὸν καὶ μίαν φύσιν ἐν τρισὶν ὑποστάσεσι καὶ τὸν ἕνα τῆς ἁγίας τριάδος τὸν μονογενῆ υἱὸν τοῦ θεοῦ καὶ μετὰ σάρκωσιν ἕνα Χριστόν, ἕνα υἱόν, ἕνα κύριον καὶ μίαν ὑπόστασιν ἐν δυσὶ φύσεσιν ἀσυγχύτως καὶ ἀδιαιρέτως ὀρθοδόξως κηρύξατε. 89 Χρήσεις ἁγίων πατέρων ἀποδεικνύουσαι, ὡς εἷς ἐστιν ὁ Χριστὸς ἐκ δύο φύσεων καὶ δύο φύσεις καὶ ἐν δυσὶ φύσεσι καὶ μετὰ τὴν σωτηριώδη καὶ ὑπεράγαθον αὐτοῦ σάρκωσιν. Τοῦ ἁγίου Εἰρηναίου ἐπισκόπου Λουγδούνων ἐκ τοῦ κατὰ Οὐαλεντίνου· Ὥσπερ γὰρ ἡ κιβωτὸς κεχρυσωμένη ἦν ἔσωθεν καὶ ἔξωθεν χρυσίῳ καθαρῷ, οὕτως καὶ τὸ τοῦ Χριστοῦ σῶμα καθαρὸν ἦν διαυγές, ἔσωθεν μὲν τῷ λόγῳ κοσμούμενον, ἔξωθεν δὲ τῷ πνεύματι φρουρούμενον, ἵν' ἐξ ἀμφοτέρων τὸ περιφανὲς τῶν φύσεων ἀναδειχθῇ. 90 Τοῦ ἁγίου Ἰουστίνου φιλοσόφου καὶ μάρτυρος ἐκ τοῦ τρίτου βιβλίου τοῦ περὶ τῆς ἁγίας τριάδος κεφαλαίου τρίτου· Καὶ ταύτης τὴν νηδὺν εἰσδὺς οἱονεὶ θεῖος σπόρος πλάττει ναὸν ἑαυτῷ τέλειον ἄνθρωπον, μέρος τι λαβὼν τῆς ἐκείνης φύσεως καὶ εἰς τὴν τοῦ ναοῦ διάπλασιν οὐσιώσας ἐνδύς τε τοῦτον κατ' ἄκραν ἕνωσιν υἱὸς θεοῦ ἄμφω προῆλθεν. 91 Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ συντάγματος κεφαλαίου ἑπτακαιδεκάτου· Ὥσπερ εἷς μέν ἐστιν ὁ ἄνθρωπος, ἔχει δὲ φύσεις διαφόρους δύο, καὶ κατ' ἄλλο μὲν λογίζεται, κατ' ἄλλο δὲ τὸ λογισθὲν ἐνεργεῖ-ψυχῇ μὲν γὰρ νοερᾷ λογισάμενος, εἰ τύχοι, τοῦ πλοίου τὴν σύμπηξιν χερσὶ τὸ νοηθὲν εἰς πέρας ἄγει-, οὕτως ὁ υἱὸς εἷς ὢν καὶ δύο φύσεις κατ' ἄλλην μὲν τὰς θεοσημείας εἰργάζετο, κατ' ἄλλην δὲ τὰ ταπεινὰ παρεδέχετο. 92 Τοῦ ἁγίου Ἀθανασίου ἐπισκόπου Ἀλεξανδρείας ἐκ τοῦ κατὰ αἱρέσεων· «Ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλ' ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβών.» ∆ύο ἔχεις μορφάς. Κράτει ταύτας, μηδετέραν παραχαράξῃς· οὔτε γὰρ ἄνθρωπος ὢν ὁ υἱὸς τοῦ θεοῦ καὶ θεὸς ἠφάνισε τὴν θεϊκὴν μορφήν, οὔτε θεὸς ὢν παρῃτήσατο τὴν ἀνθρωπίνην μορφήν. Ἐπεὶ οὖν δύο ἔχομεν μορφάς, τὴν δεσποτικήν φημι καὶ τὴν δουλικήν, τὴν μὲν φύσει θεοῦ, τὴν δὲ φύσει ἀνθρωπείαν, τὴν μὲν πρὸ αἰώνων, τὴν δὲ ἐξ ὑστέρων καιρῶν, τὴν μὲν ἐκ τοῦ πατρός, τὴν δὲ ἐκ παρθένου, τὴν μὲν ἐκ μόνου, τὴν δὲ ἐκ μόνης, ἐπειδὴ δύο ταῦτα ὑφέστηκε πράγματα δύο ἐν ἑνί-οὔτε γὰρ