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Spirit the Spirit; and how does the Father appear? Father the Father, because he is ever the begetter; but how does the eternal begetting happen? Because he is not separated from the Father at all and he comes forth whole inexpressibly, he always remains in the paternal bosom and always comes forth unutterably. The Son is eternally seen in the Father, begotten but united; for in the Son the Father is seen without interval, indivisibly, inseparably. Son the Son, because he is ever begotten and has been begotten before the ages, coming forth he is not cut from the root, but is also inseparable apart and wholly united to the living Father, himself being life and providing life to all. As many things as the Father has, the Son has also; as many things as the Son has, the Father has likewise. I see the Son, and I see the Father, the Father is seen in the Son unchangeably, except that one begets, and the other is ever begotten. What is without the Father, which also is? What is he? Say, tell all men: God without beginning and maker of all things, if anything has come into being and is about to come into being. God equal to the Father both in substance and in nature and in authority (155) and in form truly and in idea and in time never apart from the Father. How does he come forth? As the word from the mind. How is he separated? As the voice from the word. How is he embodied? As the written word. From high things to lowly I was brought down and I became grieved with myself and I wept for the race of men, because they seek foreign examples of invention and things, and they introduce words from human affairs, thinking to represent the divine nature; a nature, which no one of angels or men has been able either to perceive or to name.

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Πνεῦμα τό Πνεῦμα˙ καί πῶς Πατήρ φανεῖται; Πατήρ ὁ Πατήρ, ὅτι ἀεί γεννήτωρ˙ πῶς δέ γίνεται ἡ ἀεί γεννησία; Ὅτι τοῦ Πατρός οὐ χωρίζεται ὅλως καί ὅλος προέρχεται ἀνερμηνεύτως, πάντοτε μένει ἐν τῷ πατρικῷ κόλπῳ καί προέρχεται πάντοτε ἀνεκφράστως. Υἱός ἐν Πατρί ἀενάως ὁρᾶται γεγεννημένος, ἀλλά συνηνωμένος˙ καί ἐν Υἱῷ γάρ ὁ Πατήρ καθορᾶται ἀδιαστάτως, ἀτόμως, ἀχωρίστως. Υἱός ὁ Υἱός, ὅτι ἀεί γεννᾶται καί πρό αἰώνων ἐστί γεγεννημένος, προερχόμενος οὐ τέμνεται τῆς ῥίζης, ἀλλά καί χωρίς ἀχώριστος τυγχάνει καί ἡνωμένος ὅλος Πατρί τῷ ζῶντι αὐτός τε ζωή πᾶσι τό ζῆν παρέχων. Ὅσα ὁ Πατήρ, καί ὁ Υἱός τοσαῦτα˙ ὅσα ὁ Υἱός, καί ὁ Πατήρ ὡσαύτως. Βλέπεω τόν Υἱόν, καί βλέπω τόν Πατέρα, ὁρᾶται Πατήρ Υἱῷ ἀπαραλλάκτως, πλήν ὁ μέν γεννᾷ, ὁ δέ ἀεί γεννᾶται. Τί χωρίς Πατρός ἐστιν, ὅπερ καί ἔστι; Τί ἐστιν; εἰπέ, φράσον πᾶσιν ἀνθρώποις Θεός ἄναρχος καί ποιητής τῶν πάντων, εἴ τι γέγονε καί γενήσεσθαι μέλλει. Θεός τῷ Πατρί ἴσος καί κατ᾿ οὐσίαν καί κατά φύσιν καί κατά ἐξουσίαν (155) καί κατά μορφήν ὄντως καί κατ᾿ ἰδέαν καί κατά χρόνον Πατρός οὐδέπω δίχα. Πῶς προέρχεται; Ὡς ἐκ νοός ὁ λόγος. Πῶς χωρίζεται; Ὡς φωνή ἐκ τοῦ λόγου. Πῶς σωματοῦται; Ὡς γραφόμενος λόγος. Ἐκ τῶν ὑψηλῶν εἰς ταπεινά κατήχθην καί πρός ἐμαυτόν λυπηθείς ἐγενόμην καί τό γένος ἔκλαυσα τό τῶν ἀνθρώπων, ὅτι ζητοῦσι παραδείγματα ξένα ἐπινοίας τε καί πράγματα, καί λέξεις παρεισάγουσιν ἀπό τῶν ἀνθρωπίνων ἐξεικονίζειν δοκοῦντες τήν θείαν φύσιν˙ φύσιν, ἥν οὐδείς ἀγγέλων ἤ ἀνθρώπων ἤ κατιδεῖν ἴσχυσεν ἤ ὀνομάσαι.