Thus the one who carefully examines the depths of the mystery may receive within the soul, in a manner that cannot be spoken, some measured apprehension of the teaching concerning the knowledge of God, yet cannot make clear in words this ineffable depth of the mystery: how the same reality is both countable and yet eludes enumeration, is seen in distinction and yet apprehended as one, and is distinguished in hypostasis yet not divided in the underlying reality. For the Spirit is one thing in hypostasis, the Word another, and again another is that One to whom both the Word and the Spirit belong. But when you grasp what is distinct in these, the unity of nature again admits no division. Thus the sovereignty of the one rule is not split apart into differing divinities, nor does the account collapse into the Jewish doctrine. Rather, the truth proceeds between the two conceptions, overthrowing each heresy while accepting from each what is useful.
For the Jewish doctrine is overturned by the acceptance of the Word and faith in the Spirit, while the polytheistic error of those who follow Hellenism disappears when the unity of nature rules out the imagined plurality. Yet again, from the Jewish conception let the unity of nature remain, and from Hellenism only the distinction according to the hypostases, so that the irreverent supposition on either side is appropriately corrected. For the number of the Trinity is, as it were, a remedy for those who err concerning the One, while the account of unity is a remedy for those scattered into a multitude.