Chapter V.—Subject Continued. Objection, that the Son’s eternity makes Him coordinate with the Father, introduces the subject of His Divine Sonship, as a second proof of His eternity. The word Son is introduced in a secondary, but is to be understood in real sense. Since all things partake of the Father in partaking of the Son, He is the whole participation of the Father, that is, He is the Son by nature; for to be wholly participated is to beget.

14. When these points are thus proved, their profaneness goes further. ‘If there never was, when the Son was not,’ say they, ‘but He is eternal, and coexists with the Father, you call Him no more the Father’s Son, but brother94    This was an objection urged by Eunomius, cf. de Syn. 51, note 8. It is implied also in the Apology of the former, §24, and in Basil. contr. Eunom. ii. 28. Aetius was in Alexandria with George of Cappadocia, a.d. 356–8, and Athan. wrote these Discourses in the latter year, as the de Syn. at the end of the next. It is probable then that he is alluding to the Anomœan arguments as he heard them reported, vid. de Syn. l.c. where he says, ‘they say, “as you have written,”’ §51. ᾽Ανόμοιος κατ᾽ οὐσίαν is mentioned infr. §17. As the Arians here object that the First and Second Persons of the Holy Trinity are ἀδελφοὶ, so did they say the same in the course of the controversy of the Second and Third. vid. Serap. i. 15. iv. 2..’ O insensate and contentious! For if we said only that He was eternally with the Father, and not His Son, their pretended scruple would have some plausibility; but if, while we say that He is eternal, we also confess Him to be Son from the Father, how can He that is begotten be considered brother of Him who begets? And if our faith is in Father and Son, what brotherhood is there between them? and how can the Word be called brother of Him whose Word He is? This is not an objection of men really ignorant, for they comprehend how the truth lies; but it is a Jewish pretence, and that from those who, in Solomon’s words, ‘through desire separate themselves95    Prov. xviii. 1.’ from the truth. For the Father and the Son were not generated from some pre-existing origin96    Vid. de Syn. §51., that we may account Them brothers, but the Father is the Origin of the Son and begat Him; and the Father is Father, and not born the Son of any; and the Son is Son, and not brother. Further, if He is called the eternal offspring97    In other words, by the Divine γεννησις is not meant an act but an eternal and unchangeable fact, in the Divine Essence. Arius. not admitting this, objected at the outset of the controversy to the phrase ‘always Father, always Son,’ Theod. H. E. i. 4. p. 749, and Eunomius argues that, ‘if the Son is co-eternal with the Father, the Father was never such in act, ἐνεργὸς, but was ἀργός.’ Cyril. Thesaur. v. p. 41. S. Cyril answers that ‘works,’ ἔργα, are made ἔξωθεν, ‘from without;’ but that our Lord, as S. Athanasius here says, is neither a ‘work’ nor ‘from without.’ And hence he says elsewhere that, while men are fathers first in posse then in act, God is δυνάμει τε καὶ ἐνεργεί& 139· πατήρ. Dial. 2. p. 458. (vid. supr. p. 65. note m). Victorinus in like manner, says, that God is potentia et actione Deus sed in æterna, Adv. Ar. i. p. 202; and he quotes S. Alexander, speaking apparently in answer to Arius, of a semper generans generatio. And Arius scoffs at ἀειγεννής and ἀγεννητογενής. Theod. Hist. i. 4. p. 749. And Origen had said, ὁ σωτὴρ ἀεὶ γεννᾶται. ap. Routh. Reliq. t. 4. p. 304 and S. Dionysius calls Him the Radiance, ἄναρχὸν καὶ ἀειγενές. Sent. Dion 15. S. Augustine too says, Semper gignit Pater, et semper nascitur Filius. Ep. 238. n. 4. Petav. de Trin. ii. 5. n. 7, quotes the following passage from Theodorus Abucara, ‘Since the Son’s generation does but signify His having His existence from the Father, which He has ever, therefore He is ever begotten. For it became Him, who is properly (κυρίως) the Son, ever to be deriving His existence from the Father, and not as we who derive its commencement only. In us generation is a way to existence; in the Son of God it denotes the existence itself; in Him it has not existence for its end, but it is itself an end, τέλος, and is perfect, τέλειον.’ Opusc 26. of the Father, He is rightly so called. For never was the essence of the Father imperfect, that what is proper to it should be added afterwards98    de Decr. 22, note 9.; nor, as man from man, has the Son been begotten, so as to be later than His Father’s existence, but He is God’s offspring, and as being proper Son of God, who is ever, He exists eternally. For, whereas it is proper to men to beget in time, from the imperfection of their nature99    Infr. §26 fin., and de Decr. 12, note 2., God’s offspring is eternal, for His nature is ever perfect100    Vid. supr. note 4. A similar passage is found in Cyril. Thesaur. v. p. 42, Dial. ii. fin. This was retorting the objection; the Arians said, ‘How can God be ever perfect, who added to Himself a Son?’ Athan. answers, ‘How can the Son not be eternal, since God is ever perfect?’ vid. Greg. Nyssen, contr. Eunom. Append. p. 142. Cyril. Thesaur. x. p. 78. As to the Son’s perfection, Aetius objects ap. Epiph. Hær. 76. pp. 925, 6, that growth and consequent accession from without were essentially involved in the idea of Sonship; whereas S. Greg. Naz. speaks of the Son as not ἀτελῆ πρότερον, εἶτα τέλειον, ὥσπερ νόμος τῆς ἡμετέρας γενέσεως, Orat. 20. 9 fin. In like manner, S. Basil argues against Eunomius, that the Son is τέλειος, because He is the Image, not as if copied, which is a gradual work, but as a χαρακτὴρ, or impression of a seal, or as the knowledge communicated from master to scholar, which comes to the latter and exists in him perfect, without being lost to the former. contr. Eunom. ii. 16 fin.. If then He is not a Son, but a work made out of nothing, they have but to prove it; and then they are at liberty, as if imagining about a creature, to cry out, ‘There was once when He was not;’ for things which are originated were not, and have come to be. But if He is Son, as the Father says, and the Scriptures proclaim, and ‘Son’ is nothing else than what is generated from the Father; and what is generated from the Father is His Word, and Wisdom, and Radiance; what is to be said but that, in maintaining ‘Once the Son was not,’ they rob God of His Word, like plunderers, and openly predicate of Him that He was once without His proper Word and Wisdom, and that the Light was once without radiance, and the Fountain was once barren and dry101    de Decr. 12, 15.? For though they pretend alarm at the name of time, because of those who reproach them with it, and say, that He was before times, yet whereas they assign certain intervals, in which they imagine He was not, they are most irreligious still, as equally suggesting times, and imputing to God an absence of Reason102    Ib. 22, note 1, infr. §19..

15. But if on the other hand, while they acknowledge with us the name of ‘Son,’ from an unwillingness to be publicly and generally condemned, they deny that the Son is the proper offspring of the Father’s essence, on the ground that this must imply parts and divisions103    De Decr. §§10, 11.; what is this but to deny that He is very Son, and only in name to call Him Son at all? And is it not a grievous error, to have material thoughts about what is immaterial, and because of the weakness of their proper nature to deny what is natural and proper to the Father? It does but remain, that they should deny Him also, because they understand not how God is104    Infr. §23., and what the Father is, now that, foolish men, they measure by themselves the Offspring of the Father. And persons in such a state of mind as to consider that there cannot be a Son of God, demand our pity; but they must be interrogated and exposed for the chance of bringing them to their senses. If then, as you say, ‘the Son is from nothing,’ and ‘was not before His generation,’ He, of course, as well as others, must be called Son and God and Wisdom only by participation; for thus all other creatures consist, and by sanctification are glorified. You have to tell us then, of what He is partaker105    De Syn. §45, 51.. All other things partake of the Spirit, but He, according to you, of what is He partaker? of the Spirit? Nay, rather the Spirit Himself takes from the Son, as He Himself says; and it is not reasonable to say that the latter is sanctified by the former. Therefore it is the Father that He partakes; for this only remains to say. But this, which is participated, what is it or whence106    Nic. Def. 9, note 4.? If it be something external provided by the Father, He will not now be partaker of the Father, but of what is external to Him; and no longer will He be even second after the Father, since He has before Him this other; nor can He be called Son of the Father, but of that, as partaking which He has been called Son and God. And if this be unseemly and irreligious, when the Father says, ‘This is My Beloved Son107    Matt. iii. 17.,’ and when the Son says that God is His own Father, it follows that what is partaken is not external, but from the essence of the Father. And as to this again, if it be other than the essence of the Son, an equal extravagance will meet us; there being in that case something between this that is from the Father and the essence of the Son, whatever that be108    Here is taught us the strict unity of the Divine Essence. When it is said that the First Person of the Holy Trinity communicates divinity to the Second, it is meant that that one Essence which is the Father, also is the Son. Hence the force of the word ὁμοούσιον, which was in consequence accused of Sabellianism, but was distinguished from it by the particle ὁμοῦ, ‘together,’ which implied a difference as well as unity; whereas ταὐτοούσιον or συνούσιον implied, with the Sabellians, an identity or a confusion. The Arians, on the other hand, as in the instance of Eusebius, &c., supr. p. 75, note 7; de Syn. 26, note 3; considered the Father and the Son two οὐσίαι. The Catholic doctrine is that, though the Divine Essence is both the Father Ingenerate and also the Only-begotten Son, it is not itself ἀγέννητος or γεννητή; which was the objection urged against the Catholics by Aetius, Epiph. Hær. 76. 10. Cf. de Decr. §30, Orat. iii. §36 fin., Expos. Fid. 2. vid. de Syn. 45, note 1. ‘Vera et æterna substantia in se tota permanens, totam se coæternæ veritati nativitatis indulsit.’ Fulgent. Resp. 7. And S. Hilary, ‘Filius in Patre est et in Filio Pater, non per transfusionem, refusionemque mutuam, sed per viventis naturæ perfectam nativitatem.’ Trin. vii. 31..

16. Such thoughts then being evidently unseemly and untrue, we are driven to say that what is from the essence of the Father, and proper to Him, is entirely the Son; for it is all one to say that God is wholly participated, and that He begets; and what does begetting signify but a Son? And thus of the Son Himself, all things partake according to the grace of the Spirit coming from Him109    De Decr. §31.; and this shews that the Son Himself partakes of nothing, but what is partaken from the Father, is the Son; for, as partaking of the Son Himself, we are said to partake of God; and this is what Peter said ‘that ye may be partakers in a divine nature110    2 Pet. i. 4.;’ as says too the Apostle, ‘Know ye not, that ye are a temple of God?’ and, ‘We are the temple of a living God111    1 Cor. iii. 16; 2 Cor. vi. 16..’ And beholding the Son, we see the Father; for the thought112    ἔννοια, vid. de Syn. §48 fin. and comprehension of the Son, is knowledge concerning the Father, because He is His proper offspring from His essence. And since to be partaken no one of us would ever call affection or division of God’s essence (for it has been shewn and acknowledged that God is participated, and to be participated is the same thing as to beget); therefore that which is begotten is neither affection nor division of that blessed essence. Hence it is not incredible that God should have a Son, the Offspring of His own essence; nor do we imply affection or division of God’s essence, when we speak of ‘Son’ and ‘Offspring;’ but rather, as acknowledging the genuine, and true, and Only-begotten of God, so we believe. If then, as we have stated and are shewing, what is the Offspring of the Father’s essence be the Son, we cannot hesitate, rather we must be certain, that the same113    de Decr. 17, 24. is the Wisdom and Word of the Father, in and through whom He creates and makes all things; and His Brightness too, in whom He enlightens all things, and is revealed to whom He will; and His Expression and Image also, in whom He is contemplated and known, wherefore ‘He and His Father are one114    John x. 30.,’ and whoever looks on Him looks on the Father; and the Christ, in whom all things are redeemed, and the new creation wrought afresh. And on the other hand, the Son being such Offspring, it is not fitting, rather it is full of peril, to say, that He is a work out of nothing, or that He was not before His generation. For he who thus speaks of that which is proper to the Father’s essence, already blasphemes the Father Himself115    de Decr. 1, note.; since he really thinks of Him what he falsely imagines of His offspring.

Τούτων οὕτω δεικνυμένων, ἔτι πλέον ἀναιδεύ ονται λέγοντες· Εἰ μὴ ἦν ποτε ὅτε οὐκ ἦν, ἀλλ' ἀΐδιός ἐστιν ὁ Υἱὸς, καὶ συνυπάρχει τῷ Πατρὶ, οὐκέτι Υἱὸν, ἀλλ' ἀδελφὸν εἶναι τοῦ Πατρὸς λέγετε αὐτόν. Ἀνόητοι καὶ φιλόνεικοι! εἰ μὲν γὰρ ἀϊδίως συνεῖναι μόνον αὐτὸν ἐλέγομεν, καὶ μὴ Υἱὸν, πιθανή τις ἦν αὐτῶν ἡ προσποίητος εὐλάβεια· εἰ δὲ ἀΐδιον λέ γοντες ὁμολογοῦμεν αὐτὸν Υἱὸν ἐκ Πατρὸς, πῶς ὁ γεννηθεὶς ἀδελφὸς τοῦ γεννήσαντος δύναται νομίζε σθαι; Καὶ εἰ εἰς Πατέρα καὶ Υἱὸν ἡμῶν ἐστιν ἡ πί στις, ποία ἀδελφότης ἐν τούτοις ἐστίν; ἢ πῶς δύνα ται ὁ Λόγος ἀδελφὸς λέγεσθαι τούτου, οὗ καὶ ἔστι Λόγος; Οὐκ ἔστιν ἀντίῤῥησις αὕτη ὡς παρὰ ἀγνοούν των γινομένη· συνορῶσι γὰρ καὶ αὐτοὶ τὴν ἀλήθειαν· ἀλλὰ πρόφασίς ἐστιν Ἰουδαϊκὴ, καὶ θελόντων, ὡς εἶπεν ὁ Σολομὼν, ἀπὸ τῆς ἀληθείας χωρίζεσθαι. Οὐ γὰρ ἔκ τινος ἀρχῆς προϋπαρχούσης ὁ Πατὴρ καὶ ὁ Υἱὸς ἐγεννήθησαν, ἵνα καὶ ἀδελφοὶ νομισθῶσιν· ἀλλ' ὁ Πατὴρ ἀρχὴ τοῦ Υἱοῦ καὶ γεννήτωρ ἐστὶ, καὶ ὁ Πατὴρ πατήρ ἐστι, καὶ οὐχ υἱός τινος γέγονε· καὶ ὁ Υἱὸς δὲ υἱός ἐστι, καὶ οὐκ ἀδελφός. Εἰ δὲ ἀΐδιον γέννημα τοῦ Πατρὸς λέγεται, καλῶς λέγεται. Οὐ γὰρ ἀτελὴς οὐσία τοῦ Πατρὸς ἦν ποτε, ἵνα καὶ τὸ ἴδιον αὐτῆς ἐπισυμβαίνῃ ταύτῃ· οὐδὲ ὡς ἄνθρωπος ἐξ ἀνθρώπου γεγέννηται ὁ Υἱὸς, ἵνα καὶ ὑστερίζῃ τῆς πατρῴας ὑπάρξεως· ἀλλὰ Θεοῦ γέννημά ἐστι, καὶ ὡς Θεοῦ τοῦ ἀεὶ ὄντος ἴδιος ὢν Υἱὸς, ἀϊδίως ὑπάρχει. Ἀνθρώπων μὲν γὰρ ἴδιον τὸ ἐν χρόνῳ γεννᾷν διὰ τὸ ἀτελὲς τῆς φύσεως· Θεοῦ δὲ ἀΐδιον τὸ γέννημα, διὰ τὸ ἀεὶ τέλειον τῆς φύσεως. Εἰ μὲν οὖν οὐκ ἔστιν Υἱὸς, ἀλλ' ἐξ οὐκ ὄντων ποίημα γέγονε, δει κνύτωσαν πρότερον, καὶ ὡς περὶ ποιήματος φαντα ζόμενοι κραζέτωσαν, ὅτι, Ἦν ποτε ὅτε οὐκ ἦν· οὐκ ὄντα γὰρ γέγονε τὰ γενητά. Εἰ δὲ Υἱός ἐστι· τοῦτο γὰρ καὶ ὁ Πατὴρ λέγει, καὶ αἱ Γραφαὶ βοῶσι· τὸ δὲ Υἱὸς οὐδὲν ἕτερόν ἐστιν ἢ τὸ ἐκ τοῦ Πατρὸς γεννώμενον· τὸ δὲ γεννώμενον ἐκ τοῦ Πατρὸς Λόγος ἐστὶν αὐτοῦ καὶ Σοφία καὶ ἀπαύγασμα· τί δεῖ λέγειν ἢ ὅτι λέγοντες, Ἦν ποτε ὅτε οὐκ ἦν ὁ Υἱὸς, ὡς λῃσταί τινες ἀποσυλῶσι τὸν Λόγον ἀπὸ τοῦ Θεοῦ, καὶ ἄντικρυς κατ' αὐτοῦ φθέγγονται, ὅτι ἦν ποτε τοῦ ἰδίου Λόγου καὶ Σοφίας χωρὶς, καὶ τὸ φῶς ἦν ποτε χωρὶς αὐγῆς, καὶ ἄγονος ἦν ἡ πηγὴ καὶ ξηρά; Κἂν γὰρ τὸ ὄνομα τοῦ χρόνου προσποιού μενοι φοβεῖσθαι διὰ τοὺς ὀνειδίζοντας αὐτοὺς, λέγωσι πρὸ χρόνων αὐτὸν εἶναι· ἀλλ' ὅμως ὅτι διαστήματά τινα διδόασιν, ἐν οἷς μὴ εἶναι αὐτὸν φαντάζονται, οὐδὲν ἧττον χρόνους σημαίνοντες, καὶ ἀλογίαν περὶ τὸν Θεὸν εἰσάγοντες, μεγάλως ἀσεβοῦσιν. Εἰ δὲ καὶ τὸ ὄνομα τοῦ Υἱοῦ πάλιν συνομολο γοῦσι, διὰ τὸ μὴ βούλεσθαι φανερῶς παρὰ πάντων καταγινώσκεσθαι, τὸ δὲ εἶναι τοῦτον τῆς οὐσίας τοῦ Πατρὸς ἴδιον γέννημα ἀρνοῦνται, ὡς μὴ δυνα μένου τούτου εἶναι χωρὶς τῆς ἐκ μερῶν καὶ διαιρέ σεων ὑπονοίας· οὐδὲν ἧττον πάλιν ἀρνοῦνται μὴ εἶναι μὲν ἀληθινὸν Υἱὸν, ὀνόματι δὲ μόνον λέγοντες Υἱόν. Πῶς δὲ οὐ σφάλλονται μεγάλως περὶ τοῦ ἀσωμάτου τὰ σωμάτων ἐνθυμούμενοι, καὶ διὰ τὴν ἀσθένειαν τῆς ἰδίας φύσεως ἀρνούμενοι τὸ φύσει καὶ ἴδιον τοῦ Πατρός; Ὥρα γὰρ αὐτοὺς μὴ νοοῦντας καὶ πῶς ἐστιν ὁ Θεὸς, ἢ ποταπός ἐστιν ὁ Πατὴρ, ἀρνεῖσθαι καὶ αὐτὸν, ἐπεὶ καὶ τὸ γέννημα τοῦ Πατρὸς ἐξ ἑαυ τῶν μετροῦσιν οἱ ἄφρονες. Ἀλλ' οὕτως αὐτοὺς διακει μένους, καὶ νομίζοντας μὴ δύνασθαι εἶναι Υἱὸν τοῦ Θεοῦ, οἰκτείρειν μὲν ἄξιον· ἐρωτᾷν δὲ καὶ δι ελέγχειν αὐτοὺς ἀκόλουθόν ἐστι, τάχα κἂν οὕτως εἰς αἴσθησιν ἔλθωσιν. Εἰ καθ' ὑμᾶς ἐξ οὐκ ὄντων ἐστὶν ὁ Υἱὸς, καὶ οὐκ ἦν πρὶν γεννηθῇ, πάντως που κατὰ μετουσίαν καὶ αὐτὸς Υἱὸς, καὶ Θεὸς, καὶ Σοφία ἐκλήθη· οὕτω γὰρ καὶ τὰ ἄλλα πάντα συνέστηκέ τε καὶ ἁγιαζόμενα δοξάζεται. Τίνος τοίνυν ἐστὶ μέτοχος, εἰπεῖν ὑμᾶς ἀνάγκη. Τὰ μὲν γὰρ ἄλλα πάντα τοῦ Πνεύματος μετέχει, αὐτὸς δὲ ἄρα καθ' ὑμᾶς τίνος ἂν εἴη μέτοχος; Τοῦ Πνεύματος; Καὶ μὴν αὐτὸ τὸ Πνεῦμα μᾶλλον παρὰ τοῦ Υἱοῦ λαμβάνει, ὡς αὐτὸς εἴρηκε, καὶ ἄλογόν ἐστιν εἰπεῖν τοῦτον ἁγιάζεσθαι παρ' ἐκείνου. Οὐκοῦν τοῦ Πατρὸς μετέχει· τοῦτο γὰρ λείπεται, καὶ ἀνάγκη λέγειν. Καὶ τί τοῦτο ἄρα ἢ πό θεν ἐστίν; εἰ μὲν οὖν ἔξωθέν ἐστιν ἐπινοηθὲν παρὰ τοῦ Πατρὸς, οὐκέτι πάλιν τοῦ Πατρὸς μετέχων ἂν εἴη, ἀλλὰ τοῦ ἔξωθεν γενομένου, καὶ οὐκέτι αὐτὸς οὐδὲ δεύτερος ἔσται μετὰ τὸν Πατέρα, ἔχων πρὸ ἑαυτοῦ ἐκεῖνο· οὐδὲ τοῦ Πατρὸς Υἱὸς ἂν λεχθείη, ἀλλ' ἐκείνου, οὗ καὶ μετέχων Υἱὸς καὶ Θεὸς ἐκλήθη· εἰ δὲ τοῦτο ἄτοπον καὶ ἀσεβὲς, λέγοντος μὲν τοῦ Πατρὸς, Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, λέγοντος δὲ καὶ τοῦ Υἱοῦ, Πατέρα ἴδιον εἶναι τὸν Θεόν· δῆλον, ὅτι οὐκ ἔξωθεν, ἀλλ' ἐκ τῆς οὐσίας τοῦ Πατρός ἐστι τὸ μετεχόμενον. Τοῦτο δὲ πάλιν ἐὰν ἕτερον ᾖ παρὰ τὴν οὐσίαν τοῦ Υἱοῦ, τὸ ἴσον ἄτοπον ἀπαντήσει, μέσου πάλιν εὑρισκομένου τούτου ἐκ τοῦ Πατρὸς καὶ τῆς οὐσίας τοῦ Υἱοῦ, ἥτις ποτέ ἐστιν. Τοιούτων δὴ οὖν ἀτόπων καὶ παρὰ τὴν ἀλή θειαν ἀναφαινομένων λογισμῶν, ἀνάγκη λέγειν τὸ ἐκ τῆς οὐσίας τοῦ Πατρὸς ἴδιον αὐτοῦ σύμπαν εἶναι τὸν Υἱόν· τὸ γὰρ ὅλως μετέχεσθαι τὸν Θεὸν, ἴσον ἐστὶ λέ γειν, ὅτι καὶ γεννᾷ· τὸ δὲ γεννᾷν τί σημαίνει ἢ Υἱόν; Αὐτοῦ γοῦν τοῦ Υἱοῦ μετέχει τὰ πάντα κατὰ τὴν τοῦ Πνεύματος γινομένην παρ' αὐτοῦ χάριν· καὶ φανερὸν ἐκ τούτου γίνεται, ὅτι αὐτὸς μὲν ὁ Υἱὸς οὐδενὸς μετέχει, τὸ δὲ ἐκ τοῦ Πατρὸς μετεχόμενον, τοῦτό ἐστιν ὁ Υἱός. Αὐτοῦ γὰρ τοῦ Υἱοῦ μετέχον τες, τοῦ Θεοῦ μετέχειν λεγόμεθα· καὶ τοῦτό ἐστιν, ὁ ἔλεγεν ὁ Πέτρος, Ἵνα γένησθε θείας κοι νωνοὶ φύσεως, ὥς φησι καὶ ὁ Ἀπόστολος, Οὐκ οἴδατε, ὅτι ναὸς Θεοῦ ἐστε; καὶ, Ἡμεῖς γὰρ ναὸς Θεοῦ ἐσμεν ζῶντος. Καὶ αὐτὸν δὲ τὸν Υἱὸν βλέπον τες, ὁρῶμεν τὸν Πατέρα. Ἡ γὰρ τοῦ Υἱοῦ ἔννοια καὶ κατάληψις γνῶσίς ἐστι περὶ τοῦ Πατρὸς, διὰ τὸ ἐκ τῆς οὐσίας αὐτοῦ ἴδιον εἶναι γέννημα. Ὥσπερ δὲ τὸ μετέχεσθαι οὐκ ἄν τις ὑμῶν ἔτι πάθος εἴποι καὶ με ρισμὸν τῆς τοῦ Θεοῦ οὐσίας· (δεδήλωται γὰρ καὶ ὡμολόγηται μετέχεσθαι τὸν Θεὸν, καὶ ταὐτὸ εἶ ναι μετέχεσθαι καὶ γεννᾷν·) οὕτως τὸ γέννημα οὐ πά θος, οὐδὲ μερισμός ἐστι τῆς μακαρίας ἐκείνης οὐσίας. Οὐκ ἄπιστον ἄρα ἐστὶν Υἱὸν ἔχειν τὸν Θεὸν, τῆς ἰδίας οὐσίας τὸ γέννημα· οὐδ' ἄρα πάθος καὶ μερισμὸν τῆς οὐσίας τοῦ Θεοῦ σημαίνομεν, λέγοντες Υἱὸν καὶ γέννημα· ἀλλὰ μᾶλλον τὸ γνήσιον καὶ τὸ ἀληθινὸν καὶ τὸ μονογενὲς τοῦ Θεοῦ γινώσκοντες, οὕτω πι στεύομεν. Τούτου δὲ οὕτω πεφασμένου καὶ δεικνυμέ νου, ὅτι τὸ ἐκ τῆς τοῦ Πατρὸς οὐσίας γέννημα τοῦτό ἐστιν ὁ Υἱὸς, οὐδενὶ λοιπὸν ἀμφίβολον, ἀλλὰ καὶ πρό δηλον ἂν εἴη, ὅτι τοῦτό ἐστιν ἡ Σοφία καὶ ὁ Λόγος τοῦ Πατρὸς, ἐν ᾧ καὶ δι' οὗ τὰ πάντα κτίζει καὶ ποιεῖ· καὶ τοῦτό ἐστιν αὐτοῦ τὸ ἀπαύγασμα, ἐν ᾧ τὰ πάντα φωτίζει, καὶ ἀποκαλύπτεται οἷς ἐὰν θέλῃ· τοῦτό ἐστιν αὐτοῦ χαρακτὴρ καὶ εἰκὼν, ἐν ᾧ θεωρεῖ ται καὶ γινώσκεται, διὸ καὶ αὐτὸς καὶ ὁ Πατὴρ ἕν εἰσι· καὶ γὰρ ὁ τοῦτον βλέπων βλέπει καὶ τὸν Πα τέρα· τοῦτό ἐστιν ὁ Χριστὸς, ἐν ᾧ τὰ πάντα λελύτρω ται, καὶ πάλιν τὴν καινὴν εἰργάσατο κτίσιν. Τοῦ δὲ Υἱοῦ πάλιν οὕτως ὄντος, οὐχ ἁρμόζει, ἀλλὰ καὶ λίαν ἐπικίνδυνόν ἐστιν εἰπεῖν τοῦτον ἐξ οὐκ ὄντων ποίημα, ἢ, Οὐκ ἦν πρὶν γεννηθῇ. Ὁ γὰρ τὸ ἴδιον τῆς οὐσίας τοῦ Πατρὸς οὕτω λέγων καὶ εἰς αὐτὸν τὸν Πα τέρα φθάνει βλασφημῶν, τὰ τοιαῦτα φρονῶν περὶ αὐτοῦ, οἷα καὶ περὶ τοῦ ἐξ αὐτοῦ γεννήματος φαντα ζόμενος καταψεύδεται.