2. This opinion of the Arians is indeed mortal and corruptible. But the argument of truth, which even they ought to ponder, runs like this: If God is Fountain and Light and Father, it is not lawful to say that the fountain is dry, or that the light has no ray, or that God has no Word; lest God be without wisdom, reason, and brightness. As, therefore, the Father is eternal, the Son also must be eternal; for whatsoever we see in the Father must without question also be in the Son. For the Lord himself says, ‘All things whatsoever the Father hath are mine’, and all ‘mine’ belong to the Father. The Father is eternal, the Son also is eternal; for through him the ages came into being. The Father is One that is; of necessity, the Son also is ‘He that is over all, God blessed for ever, Amen’, as the Apostle said. It is not lawful to say of the Father: ‘There was once when he was not’; it is unlawful to say of the Son: ‘There was once when he was not.’ The Father is Almighty; the Son also is Almighty, as John says: ‘These things saith he which is and which was and which is to come, the Almighty.’ The Father is light; the Son is radiance and true light. The Father is true God; the Son is true God. For thus John wrote: ‘We are in him that is true, in his Son, Jesus Christ. This is the true God and eternal life.’ To sum up, of that which the Father has, there is nothing which does not belong to the Son. Therefore the Son is in the Father, and the Father is in the Son; for the things that belong to the Father, these are in the Son, and again they are seen in the Father. Thus is understood the saying: ‘I and the Father are one.’ For there are not some things in the Father and others in the Son; but the things that are in the Father are in the Son also. And if you see in the Son those things which you see in the Father, you have a right understanding of the saying: ‘He that hath seen me hath seen the Father.’

Τῶν μὲν οὖν Ἀρειανῶν θνητὸν καὶ φθαρτὸν τὸ τοιοῦτον φρόνημα· ὁ δὲ τῆς ἀληθείας λόγος, ὅνπερ ἔπρεπε καὶ αὐτοὺς διανοεῖσθαι, τοιοῦτός ἐστιν· Εἰ πηγὴ, καὶ φῶς, καὶ Πατήρ ἐστιν ὁ Θεὸς, οὐ θέμις εἰπεῖν οὔτε τὴν πηγὴν ξηρὰν, οὔτε τὸ φῶς χωρὶς αὐγῆς, οὔτε τὸν Θεὸν χωρὶς Λόγου, ἵνα μὴ ἄσοφος, καὶ ἄλογος, καὶ ἀφεγγὴς ᾖ ὁ Θεός. Ἀϊδίου τοιγαρ οῦν ὄντος τοῦ Πατρὸς, ἀνάγκη καὶ τὸν Υἱὸν ἀΐδιον εἶναι· ἃ γὰρ ἂν ἐν τῷ Πατρὶ νοήσωμεν, ταῦτα καὶ ἐν τῷ Υἱῷ εἶναι οὐκ ἀμφίβολον, λέγοντος αὐτοῦ τοῦ Κυρίου· «Πάντα, ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστι,» καὶ τὰ ἐμὰ πάντα τοῦ Πατρός ἐστιν. Αἰώνιος γοῦν ἐστιν ὁ Πατήρ· αἰώνιός ἐστι καὶ ὁ Υἱός· δι' αὐτοῦ γὰρ οἱ αἰῶνες γεγόνασιν. Ὤν ἐστιν ὁ Πατήρ· ἀνάγ κη καὶ ὁ Υἱὸς, «ὁ ὢν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας. Ἀμὴν,» ὡς εἶπεν ὁ Παῦλος. Οὐ θέ μις εἰπεῖν ἐπὶ Πατρὸς, Ἦν ποτε, ὅτε οὐκ ἦν· ἀθέμι τον εἰπεῖν ἐπὶ Υἱοῦ, Ἦν ποτε, ὅτε οὐκ ἦν. Παντοκράτωρ ἐστὶν ὁ Πατήρ· παντοκράτωρ ἐστὶ καὶ ὁ Υἱὸς, λέγοντος τοῦ Ἰωάννου· «Ὁ ὢν, ὁ ἦν, ὁ ἐρχόμενος, ὁ παντοκράτωρ.» Φῶς ἐστιν ὁ Πατὴρ, ἀπαύγασμα ὁ Υἱὸς καὶ φῶς ἀληθινόν. Ἀληθινὸς Θεὸς ὁ Πατὴρ, ἀληθινὸς Θεὸς ὁ Υἱός· οὕτω γὰρ ὁ Ἰωάννης ἔγραψεν· «Ἐσμὲν ἐν τῷ ἀληθινῷ, ἐν τῷ Υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ. Οὗτός ἐστιν ὁ ἀληθινὸς Θεὸς, καὶ ζωὴ ἡ αἰώνιος.» Καὶ ὅλως οὐδέν ἐστιν, ὧν ἔχει ὁ Πατὴρ, ὃ μὴ τοῦ Υἱοῦ ἐστι. ∆ιὰ τοῦτο γὰρ ὁ Υἱὸς ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν τῷ Υἱῷ· ἐπειδὴ τὰ τοῦ Πατρὸς, ταῦτα ἐν τῷ Υἱῷ ἐστι, καὶ πάλιν ταῦτα ἐν τῷ Πατρὶ νοεῖται. Οὕτω νοεῖται καὶ τὸ, «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν·» ἐπειδὴ οὐκ ἄλλα ἐν τούτῳ, καὶ ἄλλα ἐν τῷ Υἱῷ· ἀλλὰ τὰ ἐν τῷ Πατρὶ, ταῦτα ἐν τῷ Υἱῷ ἐστι. Καὶ ἃ βλέπεις δὲ ἐν τῷ Πατρὶ, ἐπει δὴ βλέπεις ἐν τῷ Υἱῷ, νοεῖται καλῶς τὸ, «Ὁ ἐμὲ ἑωρακὼς ἑώρακε τὸν Πατέρα.»