VIII. Now the person in each declares the independent being and subsistence. 303 But divinity is the property of the Father; and whenever the divinity of these three is spoken of as one, testimony is borne that the property 304 of the Father belongs also to the Son and the Spirit: wherefore, if the divinity may be spoken of as one in three persons, the trinity is established, and the unity is not dissevered; and the oneness which is naturally the Father’s is also acknowledged to be the Son’s and the Spirit’s. If one, however, speaks of one person as he may speak of one divinity, it cannot be that the two in the one are as one. 305 For Paul addresses the Father as one in respect of divinity, and speaks of the Son as one in respect of lordship: “There is one God the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, by whom are all things, and we by Him.” 306 Wherefore if there is one God, and one Lord, and at the same time one person as one divinity in one lordship, 307 how can credit be given to (this distinction in) the words “of whom” and “by whom,” as has been said before? We speak, accordingly, not as if we separated the lordship from the divinity, nor as estranging the one from the other, but as unifying them in the way warranted by actual fact and truth; and we call the Son God with the property of the Father, 308 as being His image and offspring; and we call the Father Lord, addressing Him by the name of the One Lord, as being His Origin and Begettor. 303     τὸ εἶναι αὐτὸ καὶ ὑφεστάναι δηλοῖ . 304     By the ἰδιότητα τοῦ Πατρός is meant here the divinity belonging to the Father.— Migne . 305     οὐκ ἐστιν ὡς ἓν τὰ δύο ἐν τῷ ἑνί . 306     1 Cor. viii. 6 . 307     καθ᾽ ὃ θεότης μιᾶς κυριότητος . 308     τῷ ἰδιώματι τοῦ Πατρός .