41. So then the one faith is, to confess the Father in the Son and the Son in the Father through the unity of an indivisible nature, not confused but inseparable, not intermingled but identical, not conjoined but coexisting, not incomplete but perfect. For there is birth not separation, there is a Son not an adoption; and He is God, not a creature. Neither is He a God of a different kind, but the Father and Son are one: for the nature was not altered by birth so as to be alien from the property of its original. So the Apostle holds the faith of the Son abiding in the Father and the Father in the Son when he proclaims that for him there is one God the Father and one Lord Christ, since in Christ the Lord there was also God, and in God the Father there was also Lord, and They Two are that unity which is God, and They Two are also that unity which is the Lord, for reason indicates that there must be something imperfect in God unless He be Lord, and in the Lord unless He were God. And so since Both are one, and Both are implied under either name, and neither exists apart from the unity, the Apostle has not gone beyond the preaching of the Gospel in his teaching, nor does Christ when He speaks in Paul differ from the words which He spoke while abiding in the world in bodily form.

41. Fides de Patre et Filio.---Una igitur fides est Patrem in Filio et Filium in Patre per inseparabilis naturae unitatem confiteri, non confusam, sed indiscretam: neque permixtam, sed indifferentem; neque 0267C cohaerentem, sed exsistentem; neque inconsummatam, sed perfectam. Nativitas est enim, non divisio; et filius est, non adoptio; et Deus est, non creatio. Neque alterius generis Deus est, sed Pater et Filius unum sunt: non enim innovata est natura nascendo, ut ab originis suae proprietate esset aliena. Tenet hanc itaque manentis in Patre Filii et Patris in Filio fidem, unum Deum patrem et unum Dominum Christum sibi esse Apostolus praedicans: cum in Domino Christo et Deus esset, et in Deo patre esset et Dominus; et unum esset uterque quod Deus est, et unum esset uterque quod Dominus est: quia imperfectum et Deo, nisi Dominus sit, et Domino intelligatur esse, nisi Deus sit. Atque ita cum uterque unus est, et unus significatur in utroque, 0267D et non est uterque sine uno; non excedit evangelicam praedicationem Apostolus docens, nec loquens in Paulo Christus diversus ab his est (post adscensionem 0268A in coelum) quae corporeus in mundo manens locutus est.