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the Savior's generation, not being at hand nor able to be grasped by those who wish, but only to those to whom a revelation of the Father and of the Son has been given—for just as the Father reveals the Son, so also the Son reveals the Father—, many examples are needed, so that the Son's kinship with the Father and his generation may be made manifest. Thus it calls him "radiance of light". The radiance is not outside the light. It is generated from it. And the light does not pre-exist the radiance; for light and radiance are simultaneous. If, then, we wish to show that the generation of the Son is eternal, we call him eternal radiance from eternal light. But the heterodox do not know how each of these things is said, and they do not take them as examples, but say: 333 "The light is substance, the radiance is an energy. Therefore the Son is an energy of a substance and not a substance"? But they do not understand why this was said; so that one may learn that the Father does not pre-exist the Son; for the Father is not a perceptible light, nor is the Son a perceptible radiance. The teaching has been given in human terms, so that from what we know we may learn what we do not know. And we know that the light does not pre-exist the radiance. Again, the Father is called the fount of wisdom; for "you have forsaken the fount of wisdom". It wishes to show that just as the water is not foreign to the fount, so also wisdom is not foreign to the "only wise"; for it calls the Father "only wise", it would not have called any of the created beings "only wise"; for many are those who are named derivatively from the wisdom which they have. But the Father is not called wise derivatively from wisdom, since he would no longer be 'only' wise, as there are many who partake of wisdom and are called wise from it, but he is called "only wise" as fountaining wisdom, generating wisdom, so that there is no difference between calling the "only wise" wisdom and wisdom "only wise", so that he is wise from wise. And here, then, again, wishing to show the Son's kinship with the Father and his generation from him, the Word calls the Father the fount of wisdom and the fount of life; for he is also called the fount of life: "they have forsaken me, a fount of living water". And here, therefore, again, wishing to show that the Savior is not other than the Father's substance, it says he is a word belched forth from the heart: for "my heart has belched forth a good word". And God does not have a heart that is other than himself; for 'heart' signifies 'mind'. And he himself is mind. And just as he is said to have immortality that is not other than himself and to have life in himself that is not other than himself, so also he has a heart that is not other than himself; for he is mind, and the Son is the offspring of mind. And a word is the offspring of mind. "My heart has belched forth a good word". And to show that not only the generating heart but also the offspring is good, it spoke of the offspring; for it is beyond doubt that when the offspring is good, the begetter is also good. But perhaps the reverse is not preserved. It happens that what is generated from good is not good when it undergoes change. But since the Word is unchangeable and is not changeable like other things, so also the Good one had his generation from the heart of the good Father. Again, since among humans, legitimate offspring are those brought forth from the womb, it says again: "From the womb before the morning star I have begotten you". It is proper to a womb to generate, just as it is to hands to make. Therefore, when it wishes to present God as the legitimate maker and true creator of creation, it calls creation the works of his 334 hands; for "I will see the heavens, the works of your fingers". "The heavens are the works of my hands". And since some think that to generate and to be created are the same thing, if it were so, it would have followed to say: "The heavens are the offspring of my hands", or to say: "From my hand I have begotten you". Not that ..., but that these differ in concept. The kinship from the Father, however, is declared through all these things. as I said a little before, that if someone says one thing only

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σωτῆρος γέννησις οὐ πρόχειρος οὖσα οὐδὲ λημπτὴ τοῖς θέλουσιν, ἀλλ' ἐκείνοις μόνοις, οἷς ἀποκάλυψις τ̣οῦ πατρ̣ὸς̣ γέγονεν καὶ τοῦ υἱοῦ-ὥσπερ γὰρ ὁ πατὴρ ἀποκαλύπτει τὸν υἱόν, καὶ ὁ υἱὸς τὸν πατέρα-, πολλῶν παραδειγμάτων χ̣ρεία, ἵνα ἡ οἰκειότης τοῦ υἱοῦ πρὸς τὸν πατέρα καὶ ἡ γέννησις φανερωθῇ. λέγει γοῦν αὐτὸν "ἀπαύγασμα φωτός". τὸ ἀπαύγασμα οὐκ ἔξωθεν τοῦ φωτός ἐστιν. ἐξ αὐτοῦ γεννᾶται. καὶ οὐ προϋπάρχει τὸ φῶς τοῦ ἀπαυγάσματος· ἅμα γὰρ φῶς καὶ ἀπαυ´̣γασμα. ἐὰν οὖν θέλωμεν δεῖξαι ὅτι ἀΐδιος γέννησίς ἐστιν τοῦ υἱοῦ, ἀΐδιον ἐξ ἀϊδίου λέγομεν αὐτὸν α᾿̣π̣αύγ̣α̣σμα φωτός. οἱ ἑτερόδοξοι δὲ οὐκ ἴσασιν, πῶς ἕκαστα τούτων λε´̣γ̣ε̣τ̣αι, καὶ οὐχ ὡς ὑποδείγματα αὐτὰ λαμβάνουσιν καὶ λέγουσιν ὅτι· 333 "3τὸ φῶς οὐσία ἐστίν, τὸ ἀπαύγασμα ἐνέργειά ἐστιν. οὐκοῦν ἐνέργεια οὐσίας ἐστὶν ὁ υἱὸς καὶ οὐκ οὐσία"3; οὐ νοοῦσιν δέ, διὰ τί τοῦτο ἐλέχθη· ἵνα μάθῃ ὅτι οὐ προϋπάρχει τοῦ υἱοῦ ὁ πατήρ· μὴ γὰρ αἰσθητὸν φῶς ἐστιν ὁ πατὴρ καὶ αἰσθητὸν ἀπαύγασμά ἐστιν ὁ υἱός. ἐπὶ τῶν ἀνθρωπίνων διδασκαλία γέγονεν, ἵνα ἐξ ὧν ἴσμεν ἃ μὴ ἴσμεν μανθάνωμεν. οἴδαμεν δὲ ὅτι οὐ προϋπάρχει τὸ φῶς τοῦ ἀπαυγάσματος. πάλιν λέγεται ὁ πατὴρ πηγὴ σοφίας· "κατελείψατε" γὰρ "τὴν πηγὴν τῆς σοφίας". θέλει δεῖξαι ὅτι ὥσπερ οὐκ ἀλλότριόν ἐστιν τὸ ὕδωρ τῆς πηγῆς, οὕτως οὐδὲ ἡ σοφία τοῦ "μόνου σοφοῦ"· "μόνον" γὰρ "σοφὸν" τὸν πατέρα λέγει, οὐκ ἄν τινα τῶν γενητῶν εἰρηκὼς "μόνον σοφόν"· πολλοὶ γάρ εἰσιν οἱ παρονομαζόμ̣ενοι ἀφ' ἧς ἔχουσιν σοφίας. οὐ παρονομαζόμε νος δὲ ἀπὸ σοφίας ὁ πατὴρ λέγεται σοφός, ἐπεὶ οὐκέτ̣ι μόνος ἦν πολλῶν ὄντων τῶν μετεχόντων σοφίας καὶ ἀπ' αὐτῆς λεγομένων σοφῶν, ἀλλὰ "μόνος σοφὸς" λέγεται πηγάζων σοφίαν, γεννῶν σοφίαν, ὡς μὴ διενεγκεῖν τὸν "μόνον σοφὸν" καὶ σοφίαν εἰπεῖν καὶ τὴν σοφίαν "μόνον σοφόν", ὡς εἶναι σοφὸν ἐκ σοφοῦ. και`̣ ἐνταῦθα οὖν πάλιν τὴν οἰκειότητα τὴν υἱοῦ πρὸς τὸν πατέρα καὶ τὴν ἀπ' αὐτοῦ γονὴν ὁ λόγος βουλόμενος δεῖξαι πηγὴν εἶναι σοφίας τὸν πατέρα καὶ πηγὴν ζωῆς λέγει· λέγεται γὰρ καὶ πηγὴ ζωῆς· "ἐμὲ ἐνκατέλιπον, πηγὴν ὕδατος ζῶντος". καὶ ἐνταῦθα τοίνυν πάλιν βουλόμενος δεῖξαι ὁ λόγος, ὅτι ὁ σωτὴρ οὔκ ἐστιν ἄλλος τῆς τοῦ πατρὸς οὐσίας, λόγον ἀπὸ καρδίας αὐτὸν ἐρευχθέντα λέγει· "ἐξηρεύξατο" γὰρ "ἡ καρδία μου λόγον ἀγαθόν". καρδίαν δὲ ἔχει ὁ θεὸς οὐκ ἄλλην ἑαυτοῦ· ἡ γὰρ καρδία τὸν νοῦν σημαίνει. αὐτὸς δὲ νοῦς ἐστιν. καὶ ὥσπερ λέγεται ἔχειν ἀθανασίαν οὐχ ἑτέραν παρ' αὐτὸν καὶ ἔχειν ζωὴν ἐν ἑαυτῷ οὐκ ἄλλην οὖσαν αὐτοῦ, οὕτω καὶ καρδίαν ἔχει οὐχ ἑτέραν αὐτοῦ τυγχάνουσαν· νοῦς γάρ ἐστιν, νοῦ γέννημά ἐστιν ὁ υἱός. ὁ λόγος δὲ νοῦ γέννημά ἐστιν. "ἐξηρεύξατο" οὖν "ἡ καρδία μου λόγον ἀγαθόν". καὶ ἵνα δείξῃ, ὅτι οὐκ ἡ καρδία ἡ γεννήσασα καὶ τὸ γέννημά ἐστιν ἀγαθόν, εἶπε τὸ γέννημα· ἀναμφίβολον γάρ ἐστιν τοῦ γεννήματος ἀγαθοῦ ὄντος μὴ καὶ τὸ γεννῆσαν ἀγαθὸν εἶναι. τάχα δὲ ἔνπαλιν οὐ σῴζεται. συμβαίνει γεννηθὲν ἐξ ἀγαθοῦ μὴ ἀγαθὸν εἶναι ὅταν τροπὴν ὑποστῇ. ἐπειδὴ δὲ ἄτρεπτός ἐστιν ὁ λόγος καὶ οὐχ ὥσπερ τὰ ἄλλα τρεπτῶς ἔχει, οὕτω καὶ τὸ ἀγαθὸν ἐκ τῆς καρδίας τοῦ ἀγαθοῦ πατρὸς ἔσχεν τὴν γέννησιν. πάλιν ἐπεὶ παρὰ ἀνθρώποις γνήσια γεννήματα τὰ ἐκ γαστρὸς προφερόμενά ἐστιν, λ̣έγει πάλιν· "ἐκ γαστρὸς πρὸ ἑωσφόρου ἐξεγέννησά σε". γαστρὸς ἴδιόν ἐστιν τὸ γεννᾶν ὥσπερ καὶ χειρῶν τὸ ποιεῖν. ὅταν γοῦν θέλῃ γνήσιον ποιητὴν καὶ ἀληθῶς δημιουργὸν τῆς̣ κτίσεως τὸν θεὸν εἰσαγαγεῖν, χειρῶν 334 αὐτοῦ ἔργα λέγει τὴν κτίσιν· "ὄψομαι" γὰρ "τοὺς οὐρανούς, ἔργα τῶν δακτύλων σου". "ἔργα τῶν χειρῶν μού εἰσιν οἱ οὐρανοί". καὶ ἐπεὶ οἴονταί τινες, ὅτι τὸ γεννᾶν καὶ τὸ κτίζεσθαι ταὐτόν ἐστιν, ο̣ὕτω̣ς̣ μὲν εἰ εἰ῀̣χ̣εν, ἠκολούθει ἀ`̣ν εἰπεῖν· "γεννήματα τῶν χειρῶν μού εἰσιν οἱ οὐρανοί", ἢ εἰπε̣ῖν· "ἐκ χειρὸς ἐξεγέννησά σε". οὐχ ὅτι̣ ουνα , ἀλλ' ὅτι τῷ κα̣τ' ἐπίνοιαν διαφέρει ταῦτα. ἡ οἰκειότης μέντοι ἡ ἐκ τοῦ πατρὸς διὰ πάντων τούτων δηλοῦται. ὡς ἔλεγον μικρῷ πρότερον, ὅτι ἐὰν λέγῃ τις ἓν μόνον