11. The Son draws His life from that Father Who truly has life; the Only begotten from the Unbegotten, Offspring from Parent, Living from Living. As the Father hath life in Himself, even so gave He to the Son also to have life in Himself73    St. John v. 26.. The Son is perfect from Him that is perfect, for He is whole from Him that is whole. This is no division or severance, for Each is in the Other, and the fulness of the Godhead is in the Son. Incomprehensible is begotten of Incomprehensible, for none else knows Them, but Each knows the Other; Invisible is begotten of Invisible, for the Son is the Image of the invisible God, and he that has seen the Son has seen the Father also. There is a distinction, for They are Father and Son; not that Their Divinity is different in kind, for Both are One, God of God, One God Only begotten of One God Unbegotten. They are not two Gods, but One of One; not two Unbegotten, for the Son is born of the Unborn. There is no diversity, for the life of the living God is in the living Christ. So much I have resolved to say concerning the nature of their Divinity; not imagining that I have succeeded in making a summary of the faith, but recognising that the theme is inexhaustible. So faith, you object, has no service to render, since there is nothing that it can comprehend. Not so; the proper service of faith is to grasp and confess the truth that it is incompetent to comprehend its Object.

11. Filii natura. Fidei officium.---Est Filius ab eo patre qui est, unigenitus ab ingenito, progenies a parente, vivus a vivo. Ut Patri vita in semetipso, ita et Filio data est vita in semetipso. Perfectus a perfecto, quia totus a toto; non divisio aut discissio, quia alter in altero, et plenitudo divinitatis in Filio est. Incomprehensibilis ab incomprehensibili; novit enim nemo, nisi invicem. Invisibilis ab invisibili: 34 quia imago Dei invisibilis est; et quia qui vidit Filium, vidit et Patrem. Alius ab alio; quia pater et filius: non natura divinitatis 0059B alia et alia; quia ambo unum. Deus a Deo, ab uno ingenito Deo unus unigenitus Deus; non dii duo, sed unus ab uno; non ingeniti duo, quia natus est ab innato; alter ab altero nihil differens, quia vita viventis in vivo est. Haec de natura divinitatis attigimus, non summam intelligentiae comprehendentes, sed intelligentes esse incomprehensibilia quae loquamur. Nullum ergo, dicis, officium est fidei, si nihil poterit comprehendi. Immo hoc officium fides profiteatur, id unde quaeritur incomprehensibile sibi esse se scire.