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has its existence from the fire, and co-exists with the fire; for the radiance is co-natural with the fire, and the ray with the sun; for from whence the sun is, from thence also are the rays. But the sun is the cause of the rays, and the fire of the radiance; for the sun is not from the rays, but the rays are begotten from the sun, and the radiance springs from the fire. Thus the only-begotten Son has been begotten from the Father, and is with the mind, as the word is with the one who begot it, and the radiance with the fire, and the ray with the sun. But each of these does not subsist of itself, but has its hypostasis in that from which it sprang. But God the Word, the radiance of glory, is not some unsubstantial energy of the Father, but a living hypostasis, and subsisting of itself. For he is not simply named Word, but God the Word; nor only radiance of glory, but also the character of his hypostasis. For since it was not possible to teach divine things clearly with a single image, we learn these things in this way through several images. And the radiance of glory teaches co-eternity; 83.453 but the character of the hypostasis shows both the exactness of the likeness, and teaches the difference of the hypostases; but the word declares the impassibility of the generation. For lest, hearing "Son," we should fall into human suppositions, and think that the creator of all things was begotten in a way similar to us, he called him "Word"; by this teaching that that generation is free from all passion. For neither does our mind, in giving birth to the word, require communion with the female, or endure any cutting, or flux; but being perfect, it produces the perfect word. Through these things, therefore, we have been taught both the impassibility of the generation and the eternity of the Only-Begotten. That he is also of equal power with the one who begot him, and in all things like and equal, is easy to learn from the teaching of the Lord. "For my Father," he says, "is working until now, and I am working." And: "As the Father raises the dead and gives them life, so also the Son gives life to whom he will." And: "All that the Father has is mine." And: "I am in the Father, and the Father is in me." And: "He who has seen me has seen the Father." And in these things he clearly showed the unchangeableness of the likeness. For when Philip asked that the Father be shown, the Lord showed himself, by this teaching that he is the living image of the one who begot him, clearly showing the characteristics of the one who begot him. For he said to Philip: "Have I been with you so long, and you have not known me, Philip?" "Do you desire," he says, "to see the Father, when you see me?" "Therefore you have not known me; for if you had known me, you would not have longed to see him; for in me the Father is seen." For on this account he added: "He who has seen me has seen the Father." And here he called the vision of faith "sight." "For have I been," he says, "with you so long, and you have not known me, Philip?" He did not say, "Have you not seen," but "Have you not known." For Philip saw what was seen, but did not behold the invisible divinity. Wherefore indeed he was blamed, as one who did not know the Son exactly, and for this reason longed to see the Father. But if we were to use all the proofs against every heresy, we would fill not only ten, nor twenty books of accusation; and against these we have already formerly written twelve treatises, and in addition to these we have now also set forth the aim of the rest of theology, both moral and doctrinal. 3. - Concerning the Holy Spirit, and the divine names. We have learned, therefore, that the Holy Spirit has its existence from God the Father. But the mode of its existence is not like creation; for the all-holy Spirit is uncreated; nor to the only-begotten Son; for none of the God-bearers ascribed generation

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τοῦ πυρὸς ἔχει τὴν ὕπαρξιν, καὶ τῷ πυρὶ συνυπάρχει· συμπέφυκε γὰρ τῷ πυρὶ τὸ ἀπαύγασμα, καὶ ἡ ἀκτὶς τῷ ἡλίῳ· ἐξ οὗ γὰρ ἥλιος, ἐξ ἐκείνου καὶ ἀκτῖνες. Ἀλλ' αἴτιος τῶν ἀκτίνων ὁ ἥλιος, καὶ τὸ πῦρ τοῦ ἀπαυγάσματος· οὐ γὰρ ἥλιος ἐξ ἀκτίνων, ἀλλ' ἀκτῖνες ἐκ τοῦ ἡλίου γεννῶνται, καὶ τὸ ἀπαύγασμα ἐκ τοῦ πυρὸς φύεται. Οὕτως ὁ μονογενὴς Υἱὸς γεγέννηται μὲν ἐκ τοῦ Πατρὸς, σύνεστι δὲ τῷ νῷ, ὡς ὁ λό γος τῷ γεγεννηκότι, καὶ τὸ ἀπαύγασμα τῷ πυρὶ, καὶ ἡ ἀκτὶς τῷ ἡλίῳ. Ἀλλὰ τούτων ἕκαστον οὐχ ὑφέστηκεν αὐτὸ καθ' ἑαυτὸ, ἀλλ' ἐν ἐκείνῳ, ἐξ οὗπερ ἔφυ, τὴν ὑπόστασιν ἔχει. Ὁ δὲ Θεὸς Λόγος, τὸ ἀπαύγασμα τῆς δόξης, οὐκ ἐνέργειά τίς ἐστιν ἀνυπόστατος τοῦ Πατρὸς, ἀλλ' ὑπόστασις ζῶσα, καὶ καθ' ἑαυτὴν ὑφεστῶσα. Οὐ γὰρ ἁπλῶς Λόγος ὠνό μασται, ἀλλὰ Θεὸς Λόγος· οὐδὲ μόνον ἀπαύγασμα δόξης, ἀλλὰ καὶ χαρακτὴρ ὑποστάσεως. Ἐπειδὴ γὰρ οὐχ οἷόν τε ἦν εἰκόνι μιᾷ σαφῶς διδάξαι τὰ θεῖα, διὰ πλειόνων εἰκόνων οὕτω πως ταῦτα μανθάνομεν. Καὶ τὸ μὲν ἀπαύγασμα τῆς δόξης διδάσκει τὸ συναΐδιον· 83.453 ὁ δὲ χαρακτὴρ τῆς ὑποστάσεως καὶ τὸ ἀκριβὲς τῆς ὁμοιότητος δείκνυσι, καὶ τὸ τῶν ὑποστάσεων διδά σκει διάφορον· ὁ δὲ λόγος δηλοῖ τὸ ἀπαθὲς τῆς γεννή σεως. Ἵνα γὰρ μὴ Υἱὸν ἀκούοντες εἰς ἀνθρωπίνας καταπέσωμεν ὑπονοίας, καὶ νομίσωμεν παραπλησίως ἡμῖν γεννηθῆναι τὸν τῶν ὅλων δημιουργὸν, Λόγον αὐτὸν προσηγόρευσε· ταύτῃ διδάσκων, ὡς ἡ γέννησις ἐκείνη πάθους παντὸς ἐλευθέρα. Οὐδὲ γὰρ ὁ νοῦς ὁ ἡμέτερος, ὠδίνων τὸν λόγον, δεῖται τῆς τοῦ θήλεος κοινωνίας, ἢ τομὴν, ἢ ῥεῦσιν ὑπομένει τινά· ἀλλὰ τέλειος ὢν, τέλειον ἀποτελεῖ τὸν λόγον. ∆ιὰ μὲν οὖν τούτων, καὶ τὸ τῆς γεννήσεως ἀπαθὲς, καὶ τὸ ἀΐδιον τοῦ Μονογενοῦς ἐδιδάχθημεν. Ὅτι δὲ καὶ ἰσο δύναμος τοῦ γεγεννηκότος, καὶ κατὰ πάντα ὅμοιός τε καὶ ἴσος, ἐκ τῆς τοῦ Κυρίου διδασκαλίας κατα μαθεῖν εὐπετές. "Ὁ Πατήρ μου γὰρ, φησὶν, ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι." Καί· "Ὥσπερ ὁ Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υἱὸς οὓς θέλει ζωοποιεῖ." Καί· "Πάντα ὅσα ἔχει ὁ Πατὴρ ἐμά ἐστι." Καί· "Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί." Καί· "Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα." Ἐν δὲ τούτοις σαφῶς τὸ ἀπαράλλακτον τῆς ὁμοιότητος ἔδειξε. Τοῦ γὰρ Φι λίππου τὸν Πατέρα δειχθῆναι παρακαλέσαντος, ὁ Κύριος ἑαυτὸν ἔδειξε, ταύτῃ διδάσκων, ὡς εἰκών ἐστι τοῦ γεννήσαντος ζῶσα, ἐναργῶς δεικνῦσα τοῦ γεγεν νηκότος τοὺς χαρακτῆρας. Ἔφη γὰρ πρὸς τὸν Φί λιππον· "Τοσοῦτον χρόνον μεθ' ὑμῶν εἰμι, καὶ οὐκ ἔγνωκάς με, Φίλιππε;" Τὸν Πατέρα, φησὶν, ἐπι θυμεῖς ἰδεῖν ὁρῶν ἐμέ; Οὐκοῦν οὐκ ἔγνως ἐμέ· εἰ γὰρ ἐγνώκεις ἐμὲ, οὐκ ἂν ἰδεῖν ἐκεῖνον ἐπεπόθησας· ἐν ἐμοὶ γὰρ ὁ Πατὴρ θεωρεῖται. ∆ιὰ τοῦτο γὰρ ἐπ ήγαγεν· "Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα." Ὄψιν δὲ ἐνταῦθα τῆς πίστεως τὴν θεωρίαν ἐκάλεσε. "Τοσοῦτον γὰρ, φησὶ, χρόνον μεθ' ὑμῶν εἰμι, καὶ οὐκ ἔγνωκάς με, Φίλιππε;" Οὐκ εἶπεν, Οὐχ ἑώρα κας, ἀλλ' "Οὐκ ἔγνωκας." Ἑώρα γὰρ ὁ Φίλιππος τὸ ὁρώμενον, τὴν δὲ ἀόρατον οὐκ ἐθεώρει θεότητα. ∆ιὸ δὴ καὶ ᾐτιάθη, ὡς τὸν Υἱὸν οὐκ ἐγνωκὼς ἀκρι βῶς, καὶ τούτου εἵνεκα τὸν Πατέρα ποθήσας ἰδεῖν. Ἀλλὰ γὰρ εἰ πρὸς πᾶσαν αἵρεσιν ταῖς ἀποδείξεσι πάσαις χρησαίμεθα, οὐ δέκα μόνον, οὐδὲ εἴκοσι βίβλους τῆς κατηγορίας πληρώσομεν· κατὰ δὲ τούτων ἤδη δυοκαίδεκα πρώην συνεγράψαμεν λόγους, καὶ πρὸς τούτοις νῦν καὶ τῆς ἄλλης θεολογίας τε ἠθικῆς καὶ διδασκαλίας τὸν σκοπὸν ἐπεδείξαμεν. Γʹ. -Περὶ τοῦ ἁγίου Πνεύματος, καὶ τῶν θείων ὀνομάτων. Τὸ Πνεῦμα τοίνυν τὸ ἅγιον ἐκ τοῦ Θεοῦ καὶ Πα τρὸς ἔχειν τὴν ὕπαρξιν μεμαθήκαμεν. Ὁ δὲ τῆς ὑπάρξεως τρόπος, οὔτε τῇ κτίσει προσέοικεν· ἄκτι στον γὰρ τὸ πανάγιον Πνεῦμα· οὔτε τῷ μονογενεῖ Υἱῷ· οὐδεὶς γὰρ τῶν θεοφόρων γέννησιν προσηγό