52

of difference. For being united according to hypostasis and having the perichoresis in each other are unconfusedly united, preserving the proper natural difference of each. Therefore, being numbered by the mode of difference and by it alone, they will be brought under a determined quantity. Therefore Christ is one, perfect God and perfect man, whom we worship with the Father and the Spirit with one worship, along with his undefiled flesh, not saying the flesh is unworshipped (for it is worshipped in the one hypostasis of the Word, which became its hypostasis), not serving the creature (for we do not worship it as mere flesh but as united to the divinity and as his two natures are referred to one person and one hypostasis of God the Word). I am afraid to touch the coal because of the fire joined to the wood. I worship the "both together" of Christ because of the divinity united to the flesh; for I do not insert a fourth person into the Trinity—may it never be—, but I confess one person of God the Word and of his flesh. For the Trinity remained the Trinity even after the incarnation of the Word. 53 In response to, "if there is no nature without a hypostasis" For even if there is no nature without a hypostasis or substance without a person (for both substance and nature are observed in hypostases and persons), yet it is not necessary for natures united to each other hypostatically each to possess its own hypostasis; for being able to come together into one hypostasis, they can be neither without a hypostasis nor each have its own particular hypostasis, but both have one and the same. For the same hypostasis of the Word, having become the hypostasis of both natures, allows neither of them to be without a hypostasis, nor indeed does it allow them to have different hypostases from each other, nor at one time of this one and at another time of that one, but it is always the hypostasis of both indivisibly and inseparably, not being portioned and divided and distributing part of itself to this one and part to that one, but existing entirely of this one and entirely of that one, without parts and completely. For the flesh of God the Word did not subsist in its own right, nor did it become another hypostasis apart from the hypostasis of God the Word, but having subsisted in it, it became rather enhypostatic and not an independently subsisting hypostasis in itself. Therefore it is neither without a hypostasis nor does it introduce another hypostasis into the Trinity.

54 Concerning the Trisagion Hence we also define as blasphemous the addition in the Trisagion made by the

foolish-minded Peter the Fuller, as introducing a fourth person and setting apart the Son of God, the enhypostatic power of the Father, and setting apart the one crucified as being other than the Mighty One, or holding that the Holy Trinity is passible and crucifying the Father and the Holy Spirit with the Son. Away with this blasphemous and spurious nonsense. For we take "Holy God" to refer to the Father, not assigning the name of divinity to him alone, but knowing that the Son is God and the Holy Spirit is God, and we apply "Holy Mighty" to the Son, not divesting the Father and the Holy Spirit of might, and we assign "Holy Immortal" to the Holy Spirit, not placing the Father and the Son outside of immortality, but taking all the divine names for each of the hypostases simply and absolutely, and imitating the divine apostle who says: "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," and indeed also Gregory the Theologian, who says something like this: "'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 cutting natures (for neither would the prepositions or the orders of the names be altered), but characterizing the properties of one and unconfused nature; and this is clear; from which they are brought together again into one, if to anyone not

52

διαφορᾶς. Ἡνωμέναι γὰρ καθ' ὑπόστασιν καὶ τὴν ἐν ἀλλήλαις περιχώρησιν ἔχουσαι ἀσυγχύτως ἥνωνται, τὴν οἰκείαν ἑκάστη φυσικὴν διαφορὰν διασῴζουσα. Τῷ τρόπῳ τοιγαροῦν τῆς διαφορᾶς καὶ μόνῳ ἀριθμούμεναι ὑπὸ τὸ διωρισμένον ποσὸν ἀναχθήσονται. Εἷς τοίνυν ἐστὶν ὁ Χριστός, θεὸς τέλειος καὶ ἄνθρωπος τέλειος, ὃν προσκυνοῦμεν σὺν πατρὶ καὶ πνεύματι μιᾷ προσκυνήσει μετὰ τῆς ἀχράντου σαρκὸς αὐτοῦ οὐκ ἀπροσκύνητον τὴν σάρκα λέγοντες (προσκυνεῖται γὰρ ἐν τῇ μιᾷ τοῦ λόγου ὑποστάσει, ἥτις αὐτῇ ὑπόστασις γέγονεν), οὐ τῇ κτίσει λατρεύοντες (οὐ γὰρ ὡς ψιλῇ σαρκὶ προσκυνοῦμεν ἀλλ' ὡς ἡνωμένῃ θεότητι καὶ ὡς εἰς ἓν πρόσωπον καὶ μίαν ὑπόστασιν τοῦ θεοῦ λόγου τῶν δύο αὐτοῦ ἀναγομένων φύσεων). ∆έδοικα τοῦ ἄνθρακος ἅψασθαι διὰ τὸ τῷ ξύλῳ συνημμένον πῦρ. Προσκυνῶ τοῦ Χριστοῦ τὸ συναμφότερον διὰ τὴν τῇ σαρκὶ ἡνωμένην θεότητα· οὐ γὰρ τέταρτον παρεντίθημι πρόσωπον ἐν τῇ τριάδι-μὴ γένοιτο-, ἀλλ' ἓν πρόσωπον ὁμολογῶ τοῦ θεοῦ λόγου καὶ τῆς σαρκὸς αὐτοῦ. Τριὰς γὰρ ἔμεινεν ἡ τριὰς καὶ μετὰ τὴν τοῦ λόγου σάρκωσιν. 53 Πρὸς τό, εἰ οὐκ ἔστι φύσις ἀνυπόστατος, ἀπάντησισ Εἰ γὰρ καὶ μή ἐστι φύσις ἀνυπόστατος ἢ οὐσία ἀπρόσωπος (ἐν ὑποστάσεσι γὰρ καὶ προσώποις ἥ τε οὐσία καὶ ἡ φύσις θεωρεῖται), ἀλλ' οὐκ ἀνάγκη τὰς ἀλλήλαις ἑνωθείσας φύσεις καθ' ὑπόστασιν ἑκάστην ἰδίαν κεκτῆσθαι ὑπόστασιν· δύνανται γὰρ εἰς μίαν συνδραμοῦσαι ὑπόστασιν μήτε ἀνυπόστατοι εἶναι μήτε ἰδιάζουσαν ἑκάστῃ ἔχειν ὑπόστασιν, ἀλλὰ μίαν καὶ τὴν αὐτὴν ἀμφότεραι. Ἡ αὐτὴ γὰρ τοῦ λόγου ὑπόστασις ἀμφοτέρων τῶν φύσεων ὑπόστασις χρηματίσασα οὔτε ἀνυπόστατον μίαν αὐτῶν εἶναι συγχωρεῖ οὔτε μὴν ἑτεροϋποστάτους ἀλλήλων εἶναι παραχωρεῖ, οὐδὲ ποτὲ μὲν τῆσδε ποτὲ δὲ ἐκείνης, ἀλλ' ἀεὶ ἀμφοτέρων ἀδιαιρέτως καὶ ἀχωρίστως ὑπάρχει ὑπόστασις, οὐ μεριζομένη καὶ διαιρουμένη καὶ μέρος μὲν αὑτῆς τῇδε, μέρος δὲ τῇδε διανέμουσα, ἀλλὰ πᾶσα ταύτης καὶ πᾶσα ἐκείνης ἀμερῶς καὶ ὁλοσχερῶς ὑπάρχουσα. Οὐ γὰρ ἰδιοσυστάτως ὑπέστη ἡ τοῦ θεοῦ λόγου σὰρξ οὐδὲ ἑτέρα ὑπόστασις γέγονε παρὰ τὴν τοῦ θεοῦ λόγου ὑπόστασιν, ἀλλ' ἐν αὐτῇ ὑποστᾶσα ἐνυπόστατος μᾶλλον καὶ οὐ καθ' αὑτὴν ἰδιοσύστατος ὑπόστασις γέγονε. ∆ιὸ οὐδὲ ἀνυπόστατός ἐστιν οὐδὲ ἑτέραν ἐν τῇ τριάδι παρεισφέρει ὑπόστασιν.

54 Περὶ τοῦ τρισαγίου Ἐντεῦθεν καὶ τὴν ἐν τῷ τρισαγίῳ προσθήκην ὑπὸ τοῦ

ματαιόφρονος Πέτρου τοῦ κναφέως γεγενημένην βλάσφημον ὁριζόμεθα ὡς τέταρτον παρεισάγουσαν πρόσωπον καὶ ἀναμέρος τιθεῖσαν τὸν τοῦ θεοῦ υἱὸν τὴν τοῦ πατρὸς ἐνυπόστατον δύναμιν καὶ ἀναμέρος τὸν ἐσταυρωμένον ὡς ἄλλον ὄντα παρὰ τὸν ἰσχυρὸν ἢ παθητὴν τὴν ἁγίαν τριάδα δοξάζουσαν καὶ συσταυροῦσαν τῷ υἱῷ τὸν πατέρα καὶ τὸ πνεῦμα τὸ ἅγιον. Ἄπαγε ταύτην τὴν βλάσφημον καὶ παρέγγραπτον φλυαρίαν. Ἡμεῖς γὰρ τὸ «ἅγιος ὁ θεὸς» ἐπὶ τοῦ πατρὸς ἐκλαμβάνομεν οὐκ αὐτῷ μόνῳ τὸ τῆς θεότητος ἀφορίζοντες ὄνομα, ἀλλὰ καὶ τὸν υἱὸν θεὸν εἰδότες καὶ τὸ πνεῦμα τὸ ἅγιον, καὶ τὸ «ἅγιος ἰσχυρὸς» ἐπὶ τοῦ υἱοῦ τίθεμεν οὐκ ἀπαμφιεννύντες τῆς ἰσχύος τὸν πατέρα καὶ τὸ πνεῦμα τὸ ἅγιον, καὶ τὸ «ἅγιος ἀθάνατος» ἐπὶ τοῦ ἁγίου πνεύματος τάττομεν οὐκ ἔξω τῆς ἀθανασίας τιθέντες τὸν πατέρα καὶ τὸν υἱόν, ἀλλ' ἐφ' ἑκάστης τῶν ὑποστάσεων πάσας τὰς θεωνυμίας ἁπλῶς καὶ ἀπολύτως ἐκλαμβάνοντες καὶ τὸν θεῖον ἀπόστολον ἐκμιμούμενοι 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 πῃ 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 «ἐξ ᾧ» μὴ φύσεις τεμνόντων (οὐδὲ γὰρ ἂν μετέπιπτον αἱ προθέσεις ἢ αἱ τάξεις τῶν ὀνομάτων), ἀλλὰ χαρακτηριζόντων μιᾶς καὶ ἀσυγχύτου φύσεως ἰδιότητας· καὶ τοῦτο δῆλον· ἐξ ὧν εἰς ἓν συνάγονται πάλιν, εἴ τῳ μὴ