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speaking of God, he said thus: And indeed, God's offspring is ever faithful. For he, being the begetter of truth, could not be grasped by human thought, unless it, having been filled with his truth, should light for itself from this a light for its inquiries. B. If God is one, as Moses says: “Hear, O Israel: The Lord your God is one Lord;” and the Son is praised as Only-begotten God and one Lord Jesus Christ; in every way consubstantial and of equal honor with God the Father, another and another in hypostasis, but in divinity and harmony one. For in this is the, “one God.” We find, of course, that the Greeks also, by some unseen necessity and unwillingly turned to the truth, and using the same voice and same mind as we in this part, crying out in writing and explicitly these things: One is God; himself the all-highest lord of all, And he was the very first begetter, and root, and beginning. C. If the name for God is always “Father,” and for the Son “Son,” and “Only-begotten,” he is a natural and true Son, and without beginning, and not a Son in our manner. For the Only-begotten does not have by nature a brother of the same 39.789 father, nor is he called father who has not yet begotten. D. If the Son is reasonably called the Word of God, he co-exists with the one who begot him, being proper to his nature, and begotten impassibly and without beginning. For the Father cannot be conceived of apart from his subsistent Word; nor indeed is the Word created, but is begotten impassibly. In parallel, if the Son is rightly described as the Word and wisdom of God, and through him all things were made, he was not created from the Word of God, but has been begotten from his womb. For the Word of God is one, and in what other Word could he have been created? For the learned among the Greeks also declare these things: For the loins of God beget unutterable things. And he is superior to all passion and nature. E. If the Son is, as has been shown, eternal life itself and the true light, he did not begin to be and to live. And in parallel, if the Father is also these things, he does not differ in any way even in thought. F. If the Son is said to be the power and wisdom of God, he is co-eternal with the one who begot him; for there was not a time when the Father existed without these things, nor would it be proper to say that, not having them, he later acquired anything. And those who learned something from worldly wisdom, perceiving no second form, no second time, if it is right to say so, of the existence of divinity, said according to their ability these things: The immortal God himself bears all things; of himself He is also begetter, and root, and end, and son. G. If, like the Father, he saves, as Savior, and indeed also makes wise, speaks truth, justifies, sanctifies; and if all things that the Father does, these the Son also does likewise, he does not appear unlike him. H. If of the formless, and invisible, and unoriginate God, as Paul writes to the Hebrews, the Only-begotten is the radiance of his glory, and the character of his hypostasis, and his image, and if he himself speaks the truth saying: “He who has seen me has seen the Father;” and, “I and the Father are one;” he is consubstantial, and co-eternal, and equal, and unchangeable with God the Father. For light from light is not begotten of a different substance nor afterwards; and "character of his hypostasis" indicates the identity and unchangeableness of nature, and glory, and omnipotence; and "rational image" signifies equality and likeness; and he who sees a creature does not see the uncreated. For he said the hypostases are one in divinity, and in the unity of substance he distinguished the persons separately. 39.792 I. If God the Father is unchangeable, he did not beget later, nor with passion, but as light begets radiance, impassibly and without interval; for he is incorporeal. And the pagan wise men, in their own weakness, believed thus: For the immortal God did not see the light from birth-pangs, nor from the womb's child-bearing folds; but revolving in the ineffable whirlwind of his mind, self-begotten He becomes, from himself being both begetter and son. J. If every creature is changeable, but the Only-begotten is unchangeable; then he is not a creature. K. If creation does not know the Father, except what the Son reveals, but the Son knows,

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λέγων τὸν Θεὸν, ἔφησεν οὕτως· Καὶ μὰν Θεοῦ γένος πιστὸν ἀεί. Αὐτὸς γὰρ ὑπάρχων ὁ τῆς ἀληθείας γενέτης, οὐκ ἂν ὑπὸ ἀνθρωπίνης διανοίας ληφθείη, εἰ μὴ τῆς ἀληθείας τῆς αὐτοῦ πληρωθεῖσα, φῶς ἐκ ταύτης ἑαυτῇ πρὸς τὰς ζητήσεις ἀνάψειεν. Βʹ. Εἰ Θεὸς εἷς ἐστιν, ὡς Μωϋσῆς λέγει· «Ἄκουε, Ἰσραήλ· Κύριος ὁ Θεός σου Κύριος εἷς ἐστιν·» καὶ ὁ Υἱὸς δὲ ἀνυμνεῖται μονογενὴς Θεὸς καὶ εἷς Κύριος Ἰησοῦς Χριστός· ἐκ παντὸς ὁμοούσιος καὶ ἰσότιμος τῷ Θεῷ καὶ Πατρὶ, τῇ μὲν ὑποστάσει ἄλλος καὶ ἄλλος, τῇ δὲ θεότητι καὶ συμφωνίᾳ εἷς. Ἐν τούτῳ γάρ ἐστιν τὸ, «εἷς Θεός.» Εὑρίσκομεν ἀμέλει τοι καὶ Ἕλληνας αὖθις ὑπὸ ἀνάγκης ἀφανοῦς καὶ ἄκοντας περιτραπέντας εἰς τὴν ἀλήθειαν, καὶ ὁμοφώνῳ καὶ ὁμογνώμονι ἡμῖν διαθέσει ἐν τῷ μέρει τούτῳ κεχρημένους, ἀναφωνοῦντάς τε ἐγγράφως καὶ διαῤῥήδην ταῦτα· Εἷς Θεός ἐστιν· ἄναξ πανυπέρτατος αὐτὸς ἁπάντων, Καὶ γενέτης πάμπρωτος ἔφυ, καὶ ῥίζα, καὶ ἀρχή. Γʹ. Εἰ ἀεὶ ὄνομα, τῷ μὲν Θεῷ τὸ, «Πατὴρ,» τῷ δὲ Υἱῷ τὸ, «Υἱὸς,» καὶ «Μονογενὴς,» φυσικὸς καὶ ἀληθινός ἐστιν Υἱὸς, καὶ ἄναρχος, καὶ οὐ καθ' ἡμᾶς Υἱός. Ὁ γὰρ Μονογενὴς τῷ Πατρὶ οὐκ ἔχει φύσει ὁμοπά 39.789 τριον ἀδελφὸν, οὐδὲ λέγεται πατὴρ, μήπω γεγεννηκώς. ∆ʹ. Εἰ εὐλόγως εἴρηται Λόγος Θεοῦ ὁ Υἱὸς, συνυπάρχει τῷ γεννήσαντι, οἰκείως τῇ φύσει ἔχων αὐτῷ, καὶ ἀπαθῶς καὶ ἀνάρχως γεννηθείς. Οὐδὲ γὰρ ὁ Πατὴρ ἐκτὸς τοῦ ὑποστατοῦ Λόγου αὐτοῦ ἐπινοεῖσθαι δύναται· οὔτε μὴν Λόγος κτίζεται, ἀλλὰ γεννᾶται ἀπαθῶς. Παραλλήλως, εἰ τοῦ Θεοῦ Λόγος καὶ σοφία δικαίως ἐγγέγραπται ὁ Υἱὸς, καὶ δι' αὐτοῦ γέγονε τὰ πάντα, οὐκ ἀπὸ Λόγου τοῦ Θεοῦ ἔκτισται, ἀλλ' ἀπὸ γαστρὸς αὐτοῦ γεγέννηται. Εἷς γὰρ ὁ τοῦ Θεοῦ Λόγος, καὶ ἐν ποίῳ ἄλλῳ Λόγῳ εἶχεν κτισθῆναι; Ταῦτα γὰρ καὶ Ἑλλήνων λογάδες διαγορεύουσιν· Ἄῤῥητα γὰρ τίκτουσιν αἱ Θεοῦ γοναί. Παντὸς πάθους δὲ καὶ φύσεως ὑπέρτερος. Εʹ. Εἰ ἔστιν ὁ Υἱὸς, ὡς ἐδείχθη, αὐτὴ ἡ αἰώνιος ζωὴ καὶ φῶς τὸ ἀληθινὸν, τοῦ εἶναι καὶ ζῇν οὐκ ἤρξατο. Καὶ παραλλήλως, εἰ ἔστιν ταῦτα καὶ ὁ Πατὴρ, οὐδὲ κατὰ ἐνθύμησιν ἔν τινι παραλλάττει. ςʹ. Εἰ δύναμις καὶ σοφία ὁ Υἱὸς εἶναι τοῦ Θεοῦ εἴρηται, συνάναρχός ἐστι τῷ γεννήσαντι· οὐδὲ γὰρ ἦν, ὅτε ἐκτὸς τούτων ὑπῆρχεν ὁ Πατὴρ, οὐδὲ προσῆκεν εἰπεῖν, ὅτι μὴ ἔχων, ὕστερον ὁτιοῦν προσέλαβεν. Καὶ οἱ ἀπὸ τῆς ἔξωθεν δὲ σοφίας τι μαθόντες, οὐ δεύτερον εἶδος, οὐ δεύτερον χρόνον, εἰ θέμις οὕτω φάναι, ὑπάρξεως θεότητος θεωρήσαντες, ἔφησαν πρὸς τὴν αὐτῶν δύναμιν τάδε· Αὐτὸς πάντα φέρει Θεὸς ἄμβροτος· αὐτὸς ἑαυτοῦ Καὶ γενέτης, καὶ ῥίζα πέλει, καὶ τέρμα, καὶ υἱός. Ζʹ. Εἰ τῷ Πατρὶ ἴσως σώζει, ἅτε Σωτὴρ, ἔτι μὴν καὶ σοφίζει, ἀληθεύει, δικαιοῖ, ἁγιάζει· καὶ εἰ πάντα, ὅσα ἂν ὁ Πατὴρ ποιῇ, ταῦτα καὶ ὁ Υἱὸς ὁμοίως ποιεῖ, οὐκ ἀνόμοιος αὐτῷ ἀναφαίνεται. Ηʹ. Εἰ τοῦ Θεοῦ τοῦ ἀνειδέου, καὶ ἀοράτου, καὶ ἀνάρχου, ὡς Παῦλος Ἑβραίοις γράφει, ἀπαύγασμά ἐστιν τῆς δόξης, καὶ χαρακτὴρ τῆς ὑποστάσεως, καὶ εἰκὼν ὁ Μονογενὴς, καὶ εἰ αὐτὸς ἀληθεύει λέγων· «Ὁ ἑωρακὼς ἐμὲ, ἑώρακεν τὸν Πατέρα·» καὶ, «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν·» ὁμοούσιός ἐστιν, καὶ συνάναρχος, καὶ ἴσος, καὶ ἀπαράλλακτος τῷ Θεῷ Πατρί. Καὶ γὰρ ἐκ φωτὸς φῶς οὐχ ἑτεροουσίως οὐδὲ μετέπειτα γεννᾶται· καὶ χαρακτὴρ ὑποστάσεως τὸ ταυτὸν καὶ ἀπαράλλακτον τῆς φύσεως, καὶ δόξης, καὶ παντοκρατορίας δηλοῖ· καὶ εἰκὼν λογικὴ τὸ ἴσον καὶ ὅμοιον σημαίνει· καὶ ὁ βλέπων κτίσμα οὐ βλέπει τὸν ἄκτιστον. Ἓν γὰρ εἶπεν εἶναι τῇ θεότητι τὰς ὑποστάσεις, καὶ ἐν ἑνάδι οὐσίας διέσταλκε δίχα τὰ πρόσωπα. 39.792 Θʹ. Εἰ ἄτρεπτος ὁ Θεὸς καὶ Πατὴρ, οὔθ' ὕστερον, οὔτε παθητῶς ἐγέννα, ἀλλ' ὡς φῶς τὴν αὐγὴν ἀπαθῶς καὶ ἀδιαστάτως· ἀσώματος γάρ. Καὶ οἱ ἔξω σοφοὶ πρὸς τὴν ἰδίαν ἀσθένειαν ἐπίστευσαν οὑτωσί· Οὐ γὰρ ἀπ' ὠδῖνος Θεὸς ἄμβροτος, οὐδ' ἀπὸ κόλπων Νηδύος ἐκ λοχίης φάος ἔδρακεν· ἀλλὰ νόοιο Ἀῤῥήτῳ στροφαλῆτι κυκλούμενος, αὐτολόχευτος Γίνεται, ἐξ ἕθεν αὐτὸς ἐὼν γενέτης τε καὶ υἱός. Ιʹ. Εἰ πᾶν κτίσμα τρεπτὸν, ἄτρεπτος δὲ ὁ Μονογενής· οὐκ ἄρα κτίσμα. ΙΑʹ. Εἰ ἡ κτίσις οὐ γινώσκει τὸν Πατέρα, εἰ μὴ ἃ ἀποκαλύψῃ ὁ Υἱὸς, ὁ δὲ Υἱὸς γινώσκει,