From Book III, Chapter X -- John of Damascus' account of the composition of the Trisagion (Trisagium) -- "Holy, holy, holy" (Sanctus).

Concerning the Trisagium ("the Thrice Holy Hymn"). This being so, we declare that the addition which the vain-minded Peter the Fuller made to the Trisagium or Thrice Holy Hymn is blasphemous; 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 possible, and the Father and the Holy Spirit suffered on the Cross along with the Son. Have done with this blasphemous 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. And, nevertheless, we follow Gregory the Theologian 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 .

For that the Trisagium refers not to the Son alone, but to the Holy Trinity, the divine and saintly Athanasius and Basil and Gregory, and all the band of the divinely-inspired Fathers bear witness: because, as a matter of fact, by the threefold holiness the Holy Seraphim suggest to us the three subsistences of the superessential Godhead. But by the one Lordship they denote the one essence and dominion of the supremely-divine Trinity. Gregory the Theologian of a truth says, "Thus, then, the Holy of Holies, which is completely veiled by the Seraphim, and is glorified with three consecrations, meet together in one lordship and one divinity." This was the most beautiful and sublime philosophy of still another of our predecessors.

Ecclesiastical historians, then, say that once when the people of Constantinople were offering prayers to God to avert a threatened calamity, during Proclus' tenure of the office of Archbishop, it happened that a boy was snatched up from among the people, and was taught by angelic teachers the Thrice Holy Hymn, "Thou Holy God, Holy and Mighty One, Holy and Immortal One, have mercy upon us:" and when once more he was restored to earth, he told what he had learned, and all the people sang the Hymn, and so the threatened calamity was averted. And in the fourth holy and great (Ecumenical Council, I mean the one at Chalcedon, we are told that it was in this form that the Hymn was sung; for the minutes of this holy assembly so record it . It is, therefore, a matter for laughter and ridicule that this Thrice Holy Hymn, taught us by the angels, and confirmed by the averting of calamity, ratified and established by so great an assembly of the holy Fathers, and sung first by the Seraphim as a declaration of the three subsistences of the Godhead, should be mangled and forsooth emended to suit the view of the stupid Fuller as though he were higher than the Seraphim. But oh! the arrogance! not to say folly! But we say it thus, though demons should rend us in pieces, "Do Thou, Holy God, Holy and Mighty One, Holy and Immortal One, have mercy upon us."

[There is also a tradition that the Trisagium came from the Apostles themselves. The writer of the Life of Basil (supposedly, Amphilochius of Iconium) declares that the Trisagium was recited by Basil at Nicaea.]

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From Book IV, Chapter XV

In psalms and hymns and spiritual songs, in contrition and in pity for the needy, let us believers worship the saints, as God also is most worshipped in such wise. Let us raise monuments to them and visible images, and let us ourselves become, through imitation of their virtues, living monuments and images of them.

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From Book IV, Chapter XXIII

The seventh day is called the Sabbath and signifies rest. For in it God rested from all His works, as the divine Scripture says: and so the number of the days goes up to seven and then circles back again and begins at the first. This is the precious number with the Jews. God having ordained that it should be held in honour, and that in no chance fashion but with the imposition of most heavy penalties for the transgression. And it was not in a simple fashion that He ordained this, but for certain reasons understood mystically by the spiritual and clear-sighted. So far, indeed, as I in my ignorance know, to begin with inferior and more dense things, God, knowing the denseness of the Israelites and their carnal love and propensity towards matter in everything, made this law: first, in order that the servant and the cattle should rest as it is written, for the righteous man regardeth the life of his beast: next, in order that when they take their ease from the distraction of material things, they may gather together unto God, spending the whole of the seventh day in psalms and hymns and spiritual songs and the study of the divine Scriptures and resting in God.

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From ANACREONTIC HYMN, by St. John Damascene

From my lips in their defilement,
From my heart in its beguilement,
From my tongue which speaks not fair,
From my soul stained everywhere,
O my Jesus, take my prayer!
Spurn me not for all it says,
Not for words and not for ways,
Not for shamelessness endued!
Make me brave to speak my mood,
O my Jesus, as I would!
Or teach me, which I rather seek,
What to do and what to speak.

I have sinned more than she,
Who learning where to meet with Thee,
And bringing myrrh, the highest-priced,
Anointed bravely, from her knee,
Thy blessed feet accordingly,
My God, my Lord, my Christ!
As Thou saidest not 'Depart'
To that suppliant from her heart,
Scorn me not, O Word, that art
The gentlest one of all words said!
But give Thy feet to me instead
That tenderly I may them kiss
And clasp them close, and never miss
With over-dropping tears, as free
And precious as that myrrh could be,
T'anoint them bravely from my knee!
Wash me with Thy tears: draw nigh me,
That their salt may purify me.
Thou remit my sins who knowest
All the sinning to the lowest --
Knowest all my wounds, and seest
All the stripes Thyself decreest;
Yea, but knowest all my faith,
Seest all my force to death,
Hearest all my wailings low,
That mine evil should be so!
Nothing hidden but appears
In Thy knowledge, O Divine,
O Creator, Saviour mine --
Not a drop of falling tears,
Not a breath of inward moan,
Not a heart-beat -- which is gone!

-- Elizabeth Barrett Browning translation, 1842

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