This being so Dam., Epist. ad Jord. Archim., we declare that the addition which the vain-minded Peter the Fuller made to the Trisagium or “Thrice Holy” Hymn is blasphemous Text, βλάσφημον. Variant, βλασφημίαν.; for it introduces a fourth person into the Trinity, giving a separate place to the Son of God, Who is the truly subsisting power of the Father, and a separate place to Him Who was crucified as though He were different from the “Mighty One,” or as though the Holy Trinity was considered passible, and the Father and the Holy Spirit suffered on the Cross along with the Son. Have done with this blasphemous Text, βλάσφημον. Variant, βλασφημίαν. and nonsensical interpolation! For we hold the words “Holy God” to refer to the Father, without limiting the title of divinity to Him alone, but acknowledging also as God the Son and the Holy Spirit: and the words “Holy and Mighty” we ascribe to the Son, without stripping the Father and the Holy Spirit of might: and the words “Holy and Immortal” we attribute to the Holy Spirit, without depriving the Father and the Son of immortality. For, indeed, we apply all the divine names simply and unconditionally to each of the subsistences in imitation of the divine Apostle’s words. But to us there is but one God, the Father, of Whom are all things, and we in Him: and one Lord Jesus Christ by Whom are all things, and we by Him 1 Cor. viii. 5. These words which refer to the Holy Spirit are absent in R. 2930 and in 1 Cor. viii., but are present in other Codices and in Basil, De Spirit. Sancto, and in Greg. Nazianz., Orat. 39, and further in the Damascene himself in Parallel, and elsewhere, and could not be omitted here.. And, nevertheless, we follow Gregory the Theologian Orat. 39. when he says, “But to us there is but one God, the Father, of Whom are all things, and one Lord Jesus Christ, through Whom are all things, and one Holy Spirit, in Whom are all things:” for the words “of Whom” and “through Whom” and “in Whom” do not divide the natures (for neither the prepositions nor the order of the names could ever be changed), but they characterise the properties of one unconfused nature. And this becomes clear from the fact that they are once more gathered into one, if only one reads with care these words of the same Apostle, Of Him and through Him and in Him are all things: to Him be the glory for ever and ever. Amen Rom. xi. 36..