A By relation, as in the case of friends and wills consenting to will one and the same thing. By composition, as in the case of soul and body. But "by hypostasis" is said only of the union of divinity and humanity in Christ. For the two natures have one person, and not two, as Nestorius raved. This union is also said to be substantial, and true, and not imaginary. Furthermore, in another way, union by hypostasis is the concurrence of things of diverse essence into one hypostasis, while each retains its natural property after the union.
576 Another fragment of Damascenus, which I found in the handwritten Thesaurus of Nicetas Choniates, of which the most illustrious and learned Mr. Baluze most kindly provided me with a copy, as he did of many other things: it is found in book XXIII, where there is a dispute against Soterichus Panteugenus, who said that the sacrifice is offered by the Son to the Father alone: whence Leo Allatius transcribed that along with other passages of the Fathers and published it in his *Vindiciae synodi Ephesinae*, p. 596.
Damascenus. B Does the God and Father of all act as God, or as Father? But if as Father, his will will be different from that which is the Son's; for the Father is not the Son. But if as God, and the Son and the Holy Spirit are also God, then the will is of the nature, or natural. Do you, therefore, forming an argument in this same way, ask: "Did the God and Father of all receive the blood of the Only-begotten as Father, or as God?" But if as Father, his capacity and operation will be different from that which is the Son's; for the Son is not the Father. But if as God, and the Son and the Holy Spirit are also God, then the Holy Trinity itself, as God, received the blood of the Only-begotten, who is one of the holy Trinity.
The following I found in the *Catena Regia* on Luke, cod. 2440, in chap. III, v. 13.
Damascenus. C And the Spirit descends upon the apostles. For He is God, and God is a consuming fire. For this reason Christ is said to baptize with fire, because He poured out the grace of Christ upon His holy disciples in the form of fiery tongues, or also because of the punishing power of the future fire; for that last is also a baptism, not saving, but one by which wickedness is abolished (for then nequity and sin no longer have a place), but it punishes without end.
Damascenus. Since the word "spirit" is understood in many ways, its meanings must be set forth. Therefore, the Holy Spirit is called Spirit. The powers of the Holy Spirit are also called spirits, as in that passage: "Seven spirits shall rest upon Him." For I believe the operations of the Spirit are called spirits by Isaiah. The good angel is also a spirit, according to that: "Who makes His angels spirits." The demon is also a spirit, as that which says: "The mute and deaf spirit." The soul is also a spirit, as when it is said: "Into Your hands I will commend my spirit." And there are times when the mind is also called spirit.