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the Father to be the source, but by saying he alone is God, he denies, as far as it is in him, the divinity and hypostasis of the Son and of the Holy Spirit; but having the Father himself as one God * barren of a Son, so that the two are incomplete, Father and Son, the Father being barren of a Son and fruitless of the Word of the living God and of true wisdom. For they consider the Word to be like that which is in the heart, and wisdom, like the prudence from God that each person has in his soul, having acquired it from God. For this reason they say God is one person together with the Word, as a man is one and his word, holding, as I said, a belief no better than the Jews, being blind to the truth and deafened to the divine word and the preaching of eternal life. For they neither reverence the true word of the gospel which says, «In the beginning was the Word, and the Word was with God, and the Word was God. All things were made through him, and without him was not anything made that was made.» For if in the beginning was the Word and the Word was with God, his being is not only according to utterance, but according to hypostasis. And if the Word was with God, the Word is not the one with whom he was; for the one with whom he was is not the Word. For if God has a word in his heart, * and not begotten, how is 'was' fulfilled and 'the Word was God'? For a man's word is not a man to the man; for it neither lives nor has subsistence, 3.6 but is only a movement of a living and subsisting heart and not a hypostasis. For as soon as it is said, it is no more, but being spoken * it remains. But the Word of God *, as the Holy Spirit says in the mouth of the prophet, «your word remains forever.» And in accordance with this the evangelist speaks, confessing God made manifest and present, not including the Father in the incarnation of the Word; for he says, «the Word became flesh and dwelt among us,» and he did not say, the Word and the Father became flesh; and that «in the beginning was the Word, and the Word was with God, and the Word was God,» and he did not say: in God was the Word. 4. And lest some should think, malevolently changing the luminous and life-giving words to their own wickedness and harm—for in one way or another «the heart of man is diligently set upon evil from his youth»—and they should begin to say: «He did not say: the Word was in God, but as you also say, the Word was with God; therefore, the Word is not from the hypostasis of the Father, but the Word is outside of God,» the truth again turns back to correct her sons, refuting the thoughts that commit fornication against her, and the only-begotten himself says, «I came forth from the Father and am come,» and again, «I am in the Father, and the Father is in me.» But he who speaks in the prophets concerning the Son, not having bodily masses, but providing intelligible words, condescending to the weakness of humanity for a perception of the representation, making the representation of the Son through things that happen among us, that he is truly begotten from him, God from God, true God from true God, not being from without, but from his own substance, he says in David, saying, «from the womb before the morning star I have begotten you,» as the Seventy interpreted; but as the other versions have it, Aquila: from the womb of the dawn, the dew of your childhood is for you; Symmachus: as dew at dawn is your youth; Theodotion: from the womb from the morning of your youth; the fifth edition: from the womb from the dawn, the dew is for you in your youth; the sixth edition: from the womb they shall seek you, the dew of your youth; but in the Hebrew: μηρὲμ μεσσαὰρ λακτὰλ ἰελεδεχέθ, which is clearly and unambiguously: 3.7 from the womb before the morning star I have begotten you. For μηρὲμ is from the womb, and μεσσαὰρ is the earliest of all, which is before the morning star, λακτάλ, and before the dew, ἰελεδεχὲθ a child, that is, I have begotten you. so that from the word you might know that the hypostatic God the Word is begotten from the Father by nature, without beginning and

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πηγὴν εἶναι τὸν πατέρα, ἀλλὰ μόνον θεὸν αὐτὸν λέγων ἀναιρεῖ ὅσον τὸ κατ' αὐτὸν τὴν τοῦ υἱοῦ θεότητα καὶ ὑπόστασιν καὶ τοῦ ἁγίου πνεύματος· ἔχων δὲ αὐτὸν τὸν πατέρα ἕνα θεὸν * ἄγονον υἱοῦ, ὡς εἶναι τὰ δύο ἀτελῆ, πατέρα καὶ υἱὸν, τὸν μὲν πατέρα ἄγονον υἱοῦ καὶ ἄκαρπον τὸν Λόγον θεοῦ ζῶντος καὶ σοφίας ἀληθινῆς. Λόγον γὰρ οἷον τὸν ἐν καρδίᾳ εἶναι νομίζουσι καὶ σοφίαν, οἵαν ἐν ψυχῇ ἀνθρώπου ἕκαστος ἔχει τὴν ἐκ θεοῦ φρόνησιν ἐκ θεοῦ κεκτημένος. διὰ τοῦτο πρόσωπον ἓν τὸν θεὸν ἅμα τῷ λόγῳ φασίν, ὡς ἄνθρωπον ἕνα καὶ τὸν αὐτοῦ λόγον, οὐδὲν πλέον τῶν Ἰουδαίων ὡς ἔφην δοξάζοντες, τυφλώττοντες ἀπὸ τῆς ἀληθείας καὶ κεκωφωμένοι ἀπὸ τοῦ θείου λόγου καὶ κηρύγματος τῆς ζωῆς τῆς αἰωνίου. οὔτε γὰρ αἰδοῦνται τὸν ἀληθῆ τοῦ εὐαγγελίου λόγον τὸν λέγοντα «ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ Λόγος. πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν, ὃ γέγονεν». εἰ γὰρ ἐν ἀρχῇ ἦν ὁ Λόγος καὶ ὁ Λόγος ἦν πρὸς τὸν θεόν, τὸ εἶναι αὐτοῦ οὐ κατὰ τὴν προφορὰν μόνον ἐστίν, ἀλλὰ κατὰ τὴν ὑπόστασιν. καὶ εἰ ὁ λόγος ἦν πρὸς τὸν θεόν, οὐχ ὁ Λόγος ἐστὶ πρὸς ὃν ἦν· οὐδὲ γὰρ ὁ πρὸς ὃν ἦν ἔστι λόγος. εἰ γὰρ ἐν καρδίᾳ λόγον θεὸς ἔχει, * καὶ οὐ γεγεννημένον, πῶς πληροῦται τὸ ἦν καὶ ὅτι θεὸς ἦν ὁ Λόγος; οὐ γὰρ ὁ τοῦ ἀνθρώπου λόγος ἄνθρωπος πρὸς τὸν ἄνθρωπον· οὔτε γὰρ ζῇ οὔτε ὑπέστη, 3.6 καρδίας δὲ ζώσης καὶ ὑφεστώσης κίνημά ἐστι μόνον καὶ οὐχ ὑπόστασις. λέγεται γὰρ ἅμα καὶ παραχρῆμα οὐκέτι ἐστίν, ἀλλὰ λαλούμενος * διαμένει. τοῦ δὲ θεοῦ ὁ Λόγος *, ὥς φησι τὸ ἅγιον πνεῦμα ἐν στόματι τοῦ προφήτου «ὁ λόγος σου εἰς τὸν αἰῶνα διαμένει». συμφώνως δὲ τούτῳ ὁ εὐαγγελιστὴς λέγει, θεὸν ὁμολογῶν φανερωθέντα καὶ παραγενόμενον, οὐ συμπαραλαμβάνων τῇ τοῦ λόγου σαρκώσει τὸν πατέρα· «ὁ Λόγος» γάρ φησι «σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν», καὶ οὐκ εἶπεν, ὁ Λόγος καὶ ὁ πατὴρ σὰρξ ἐγένετο· καὶ ὅτι «ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ Λόγος», καὶ οὐκ εἶπεν· ἐν θεῷ ἦν ὁ λόγος. 4. Καὶ ἵνα μή τινες νομίσωσι, κακοβούλως τὰ φωτεινὰ καὶ ζωτικὰ ῥήματα μεταβάλλοντες εἰς κακίαν ἑαυτῶν καὶ εἰς βλάβην ἄλλως γὰρ καὶ ἄλλως «ἔγκειται ἡ καρδία τοῦ ἀνθρώπου ἐπιμελῶς ἐπὶ τὰ πονηρὰ ἐκ νεότητος» καὶ ἄρξωνται λέγειν· «οὐκ εἶπεν· ἐν θεῷ ἦν ὁ Λόγος, ἀλλὰ ὡς καὶ σὺ φῄς, πρὸς θεὸν ἦν ὁ Λόγος· ἄρα γοῦν οὐκ ἔστιν ἐκ τῆς ὑποστάσεως τοῦ πατρὸς ὁ Λόγος, ἀλλὰ ἐκτὸς θεοῦ ὁ Λόγος», πάλιν ἐπιστρέφει διορθουμένη τοὺς ἑαυτῆς υἱοὺς ἡ ἀλήθεια. ἐξελέγχουσα τὰς διανοίας τὰς κατ' αὐτῆς πορνευούσας, καί φησιν αὐτὸς ὁ μονογενὴς «ἐγὼ ἐκ τοῦ πατρὸς ἐξῆλθον καὶ ἥκω», καὶ πάλιν «ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί». ὁ δὲ ἐν τοῖς προφήταις περὶ τοῦ υἱοῦ λαλῶν, οὐχ ὡς σωματικοὺς ἔχων ὄγκους, νοηματικοὺς δὲ παρέχων λόγους, ὑποκαταβαίνων τὴν ἀσθένειαν τῆς ἀνθρωπότητος εἰς αἴσθησιν παραστάσεως διὰ τῶν ἐν ἡμῖν γινομένων ποιούμενος τὴν παράστασιν τοῦ υἱοῦ, ὅτι ἐξ αὐτοῦ ἀληθῶς γεγέννηται, θεὸς ἐκ θεοῦ, θεὸς ἀληθινὸς ἐκ θεοῦ ἀληθινοῦ, οὐκ ἔξωθεν ὤν, ἀλλὰ ἐκ τῆς αὐτοῦ οὐσίας, φάσκει ἐν τῷ ∆αυὶδ λέγων «ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε», ὡς οἱ ἑβδομήκοντα ἡρμήνευσαν· ὡς δὲ οἱ ἄλλοι ἐκδόται, Ἀκύλας μέν· ἀπὸ μήτρας ἐξωρθρισμένης σοι δρόσος παιδιότητός σου, Σύμμαχος δέ· ὡς κατ' ὄρθρον δρόσου ἡ νεότης σου, Θεοδοτίων δέ· ἐκ μήτρας ἀπὸ πρωῒ νεότητός σου, πέμπτη δὲ ἔκδοσις· ἐκ μήτρας ἀπὸ ὄρθρου σοι δρόσος ἐν νεότητί σου, ἡ δὲ ἕκτη ἔκδοσις· ἐκ γαστρὸς ζητήσουσί σε, δρόσος νεανικότητός σου, ἐν δὲ τῷ Ἑβραϊκῷ· μηρὲμ μεσσαὰρ λακτὰλ ἰελεδεχέθ, ὅπερ ἐστὶ σαφῶς καὶ ἀναμφιβόλως· 3.7 ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε. τὸ γὰρ μηρὲμ ἐκ γαστρός ἐστι, μεσσαὰρ δὲ τὸ ὀρθριαίτερον πάντων, ὅπερ ἐστὶ πρὸ ἑωσφόρου, λακτάλ, καὶ πρὸ τῆς δρόσου, ἰελεδεχὲθ παιδίον, τουτέστι τὸ ἐγέννησά σε. ὅπως ἐκ τοῦ λόγου γνῴης ὅτι ὁ ἐνυπόστατος θεὸς λόγος ἐκ πατρὸς φύσει ἐστὶ γεγεννημένος, ἀνάρχως καὶ