Writings of Athanasius. Introduction to de Decretis or Defence of the Nicene Definition
Athanasius begins his answer by stigmatising the evasions and
inconsistency of the Arianisers, and describing their conduct at the
council, and how they eventually subscribed to the terms now
complained of (1-5). He then investigates the meaning of the divine
Sonship (6-14), and how its true meaning is brought out by the other
titles of the Son (15-17). Coming to the non-scriptural expressions he
shews how they were forced upon the council by the evasions of the
Arians (18-20), and that they express no sense not to be found in
Scripture (21-24). Moreover, they had already been in use in the
Church, as is shewn by extracts from Theognostus, the two Dionysii,
and Origen (25-27). Lastly (28-32) he discusses the term agenetos,
applied by the Arians (especially Asterius) to the Father, in
contrast, not to the creation, but to the Son, who is thereby implied
to be genetos. He insists on `Father' not `agenetos' as the divine
title authorised by Scripture. Lastly he appends, in proof of what he
states in §3, the letter of Eusebius to the people of Cæsarea,
containing the creed of the council, which, for reasons there stated,
we have inserted above, pp. 73-76.
Edited by Archibald Robertson
Principal of Bishop Hatfield's Hall, Durham, Late Fellow of Trinity
Under the editorial supervision of Philip Schaff, D.D., LL.D.,
Professor of Church History in the Union Theological Semimary, New York,
and Henry Wace, D.D., Principal of King's College, London
Published in 1892 by Philip Schaff,
New York: Christian Literature Publishing Co.
Introduction to de Decretis or Defence of the Nicene Definition.
This letter must have been written in the interval between the return
of Athanasius in 346 and his flight in 356. Acacius was already (§3)
Bishop of Cæsarea 339; Eusebius of Nicomedia is not referred to as
though still living (he died 342). Moreover the language of §2 ("for
in no long time they will turn to outrage," &c.) implies a period of
actual peace, but with a prospect of the repetition of the scenes of
the year 339. This actually occurred in 356. Accordingly we must
probably place the tract under the sole reign of Constantius, between
351 and the end of 355.
It is written in answer to a friend who in disputing with Arians had
been posed by their objection to the use of non-scriptural terms in
the Nicene Definition. He accordingly asks for some account of what
the council had done.
The interest of the letter is principally threefold; first on account
of its notice of the proceedings at Nicæa (cf. ad Afr. 5), one of the
few primary sources of our knowledge of what took place there:
secondly, on account of its fragments of early writers, especially the
Dionysii, of whom more will be said in the introduction to the next
tract. With regard to Theognostus, the quotations in this tract and in
Serap. iv. 9 are important in view of the somewhat damaging accounts
of his teaching in the few other writers (Gregory of Nyssa, Photius)
who mention him.
Thirdly, the term agenetos demands attention. It is impossible to give
its exact force in idiomatic English: the rendering `Ingenerate'
adopted by Newman is perhaps the most unfortunate one imaginable.
`Uncreated,' a possible substitute, is also open to objection,
firstly, as not distinguishing the word from the derivatives of
ktizein, poiein, demiourgein, secondly, as giving it a passive sense,
which does not inherently attach to it. For lack of a better word,
`Unoriginate' may perhaps be adopted. `That which has not (or cannot)
come to be,' `that which is not the result of a process,'--is what the
word strictly signifies'--`das Ungewordene.' It was therefore strictly
applicable to the Son as well as to the Father. But throughout the
earlier stages of the Arian controversy the question was embarrassed
by the homophones gennetos and agennetos, generate or begotten, and
unbegotten. The confusion of thought due to the resemblance of sound
is reflected in the confusion of readings in the mss. Athanasius
himself (Orat. i. 56) perceives the distinctive sense of agennetos. In
the present tract and in Orat. i. 30, he has agenetos only in view,
the idea of begetting being absent. Here (and cf. de Syn. 46, note 5)
he is denying that the Father is alone agenetos, uncreated or without
a `becoming.' Accordingly although the word gennethenta was
consecrated and safeguarded in the Creed of Nicæa (Begotten not made),
and although the distinctness of the derivatives of the two verbs was
felt by Athanasius, and pointed out by others (Epiph. Hær. 64, 8), the
use of either group of words was avoided by Catholics as dangerous. A
clear distinction of the words and of their respective applicability
is made by John Damascene Fid. Orth. I. viii. (see Lightfoot, Ignat.
vol. 2, excursus on Eph. §7, Thilo, ubi supra, Introd. p. 14, and
Harnack, Dg. 2, p. 193 note).
De Decretis or Defence of the Nicene Definition
Chapter I.--Introduction. The complaint of the Arians against the
Nicene Council; their fickleness; they are like Jews; their employment
of force instead of reason.
1. Thou hast done well, in signifying to me the discussion thou hast
had with the advocates of Arianism, among whom were certain of the
friends of Eusebius, as well as very many of the brethren who hold the
doctrine of the Church. I hailed thy vigilance for the love of Christ,
which excellently exposed the irreligion  of their heresy; while
I marvelled at the effrontery which led the Arians, after all the past
detection of unsoundness and futility in their arguments, nay, after
the general conviction of their extreme perverseness, still to
complain like the Jews, "Why did the Fathers at Nicæa use terms not in
Scripture  , `Of the essence' and `One in essence?'" Thou then,
as a man of learning, in spite of their subterfuges, didst convict
them of talking to no purpose; and they in devising them were but
acting suitably to their own evil disposition. For they are as
variable and fickle in their sentiments, as chameleons in their
colours  ; and when exposed they look confused, and when
questioned they hesitate, and then they lose shame, and betake
themselves to evasions. And then, when detected in these, they do not
rest till they invent fresh matters which are not, and, according to
the Scripture, `imagine a vain thing  '; and all that they may be
constant to their irreligion.
Now such endeavours  are nothing else than an obvious token of
their defect of reason  , and a copying, as I have said, of
Jewish malignity. For the Jews too, when convicted by the Truth, and
unable to confront it, used evasions, such as, `What sign doest Thou,
that we may see and believe Thee? What dost Thou work  ? though
so many signs were given, that they said themselves, `What do we? for
this man doeth many miracles  .' In truth, dead men were raised,
lame walked, blind saw afresh, lepers were cleansed, and the water
became wine, and five loaves satisfied five thousand, and all wondered
and worshipped the Lord, confessing that in Him were fulfilled the
prophecies, and that He was God the Son of God; all but the Pharisees,
who, though the signs shone brighter than the sun, yet complained
still, as ignorant men, `Why dost Thou, being a man, make Thyself God
 ?' Insensate, and verily blind in understanding! they ought
contrariwise to have said, "Why hast Thou, being God, become man?" for
His works proved Him God, that they might both worship the goodness of
the Father, and admire the Son's Economy for our sakes. However, this
they did not say; no, nor liked to witness what He was doing; or they
witnessed indeed, for this they could not help, but they changed their
ground of complaint again, "Why healest Thou the paralytic, why makest
Thou the born-blind to see, on the sabbath day?" But this too was an
excuse, and mere murmuring; for on other days as well did the Lord
heal `all manner of sickness, and all manner of disease  ,' but
they complained still according to their wont, and by calling Him
Beelzebub, preferred the suspicion of Atheism  , to a recantation
of their own wickedness. And though in such sundry times and divers
manners the Saviour shewed His Godhead and preached the Father to all
men, nevertheless, as kicking against the pricks, they contradicted in
the language of folly, and this they did, according to the divine
proverb, that by finding occasions, they might separate themselves
from the truth  .
2. As then the Jews of that day, for acting thus wickedly and denying
the Lord, were with justice deprived of their laws and of the promise
made to their fathers, so the Arians, Judaizing now, are, in my
judgment, in circumstances like those of Caiaphas and the contemporary
Pharisees. For, perceiving that their heresy is utterly unreasonable,
they invent excuses, "Why was this defined, and not that?" Yet wonder
not if now they practise thus; for in no long time they will turn to
outrage, and next will threaten `the band and the captain  .'
Forsooth in these their heterodoxy has its support, as we see; for
denying the Word of God, reason have they none at all, as is
equitable. Aware then of this, I would have made no reply to their
interrogations: but, since thy friendliness  has asked to know
the transactions of the Council, I have without any delay related at
once what then took place, shewing in few words, how destitute
Arianism is of a religious spirit, and how their one business is to
 eusebeia, asebeia, &c., here translated "religion, irreligion,
religious, &c. &c." are technical words throughout, being taken from
S. Paul's text, "Great is the mystery of godliness," eusebeias, i.e.
orthodoxy. Such too seems to be the meaning of "godly admonitions,"
and "godly judgments," and "this godly and well-learned man," in our
Ordination Services. The Latin translation is "pius," "pietas." It
might be in some respects suitably rendered by "devout" and its
derivatives. On its familiar use in the controversy depends the
blasphemous jest of Eudoxius, Arian Bishop of Constantinople, which
was received with loud laughter in the Cathedral, and remained in
esteem down to Socrates' day, "The Father is asebes, as being without
devotion, the Son eusebes, devout, as paying devotion to the Father."
Socr. Hist. ii. 43. Hence Arius ends his Letter to Eusebius with
alethos eusebie. Theod. Hist. i. 4.
 It appears that the Arians did not venture to speak
disrespectfully of the definition of the Council till the date (a.d.
352) of this work, when Acacius headed them. Yet the plea here used,
the unscriptural character of its symbol, had been suggested to
Constantius on his accession, a.d. 337, by the Arian priest, the
favourite of Constantia, to whom Constantine had entrusted his will,
Theod. Hist. ii. 3; and Eusebius of Cæsarea glances at it, at the time
of the Council, in the letter to his Church, which is subjoined to
 Alexander also calls them chameleons, Socr. i. 6. p. 12.
Athanasius so calls the Meletians, Hist. Arian. §79. Cyril compares
them to "the leopard which cannot change his spots." Dial. ii. init.
t. v. i. Aub., Naz. Or. 28. 2. On the fickleness of the Arians, vid.
infra, §4. &c. Orat. ii. 40. He says, ad Ep. Ęg. 6. that they
considered Creeds as yearly covenants; and de Synod. §3. 4. as State
Edicts. vid. also §14. and passim. "What wonder that they fight
against their fathers, when they fight against themselves?" §37.
 Ps. ii. 1.
 epicheirema. and so Orat. i. §44. init. but infra. §25.
epicheiremata means more definitely reasonings or argumentations.
 alogias; an allusion frequent in Athanasius, to the judicial
consequence of their denying the Word of God. Thus, just below, n. 3.
"Denying the Word" or Reason "of God, reason have they none." Also
Orat. i. §35. fin. §40. init. §62. Orat. ii. §7. init. Hence he so
often calls the Arians "mad" and "deranged;" e.g. "not aware how `mad'
their `reason' is." Orat. i. §37.
 John vi. 30.
 Ib. xi. 47.
 Ib. x. 33.
 Matt. iv. 23.
 Or ungodliness, atheotetos. Thus Aetius was called ho atheos,
the ungodly. de Synod. §6; and Arius complains that Alexander had
expelled him and his from Alexandria, hos anthropous atheous. Theodor.
Hist. i. 4. "Atheism" and "Atheist" imply intention, system, and
profession, and are so far too strong a rendering of the Greek. Since
Christ was God, to deny Him was to deny God. The force of the term,
however, seems to be, that, whereas the Son had revealed the "unknown
God," and destroyed the reign of idols, the denial of the Son was
bringing back idolatry and its attendant spiritual ignorance. Thus
contr. Gent. §29. fin. he speaks of "the Greek idolatry as full of all
Atheism" or ungodliness, and contrasts with it the knowledge of "the
Guide and Framer of the Universe, the Father's Word," "that through
Him `we may discern His Father,' and the Greeks may know `how far they
have separated themselves from the truth.'" And Orat. ii. 43. he
classes Arians with the Greeks, who "though they have the name of God
in their mouths, incur the charge of `Atheism,' because they know not
the real and true God, `the Father of our Lord Jesus Christ.'" (vid.
also Basil in Eunom. ii. 22.) Shortly afterwards he gives a further
reason for the title, observing that Arianism was worse than previous
heresies, such as Manicheism, inasmuch as the latter denied the
Incarnation, but Arianism tore from God's substance His connatural
Word, and, as far as its words went, infringed upon the perfections
and being of the first Cause. And so ad Ep. Ęg. §17. fin. he says,
that it alone, beyond other heresies, "has been bold against the
Godhead Itself in a mad way (manikoteron, vid. foregoing note),
denying that there is a Word, and that the Father was always Father."
Elsewhere he speaks more generally, as if Arianism introduced "an
Atheism or rather Judaism `against the Scriptures,' being next door to
Heathenism, so that its disciple cannot be even named Christian; for
all such tenets are `contrary to the Scriptures;'" and he makes this
the reason why the Nicene Fathers stopped their ears and condemned it.
ad Ep. Ęg. §13. For the same reason he calls the heathen atheoi,
atheistical or ungodly, "who are arraigned of irreligion by Divine
Scripture." contr. Gent. §14. vid. eidolon atheoteta. §46. init.
Moreover, he calls the Arian persecution worse than the pagan
`cruelties,' and therefore "a Babylonian Atheism," Ep. Encycl. §5. as
not allowing the Catholics the use of prayer and baptism, with a
reference to Dan. vi. 11, &c. Thus too he calls Constantius atheist,
for his treatment of Hosius; oute ton theon phobetheis ho atheos.
Hist. Arian. 45. Another reason for the title seems to have lain in
the idolatrous character of Arian worship `on its own shewing,' viz.
as worshipping One whom they yet maintained to be a creature.
[Prolegg. ch. ii. §3 (2)a, sub. fin.]
 A reference to Prov. xviii. 1. which runs in the LXX. "a man
seeketh occasions, when desirous of separating himself from friends."
 Apparently an allusion to Joh. xviii. 12. Elsewhere, he speaks
of "the chief captain" and "the governor," with an allusion to Acts
xxiii. 22-24. &c. Hist. Arian. §66. fin. vid. also §2. Apol. contr.
Arian. §8. also §10. and 45. Orat. ii. §43. Ep. Encycl. §5. Against
the use of violence in religion, vid. Hist. Arian. §33. 67. (Hil. ad
Const. 1. 2.) On the other hand, he observes, that at Nicæa, "it was
not necessity which drove the judges to" their decision, "but all
vindicated the Truth from deliberate purpose." ad Ep. Ęg. 13.
 diathesis. vid. also Hist. Arian. §45. Orat. ii. §4. where
Parker maintains without reason that it should be translated,
"external condition." vid. also Theod. Hist. i. 4. init.
Chapter II.--Conduct of the Arians towards the Nicene Council.
Ignorant as well as irreligious to attempt to reverse an Ecumenical
Council: proceedings at Nicæa: Eusebians then signed what they now
complain of: on the unanimity of true teachers and the process of
tradition: changes of the Arians.
And do thou, beloved, consider whether it be not so. If, the devil
having sowed their hearts with this perverseness  , they feel
confidence in their bad inventions, let them defend themselves against
the proofs of heresy which have been advanced, and then will be the
time to find fault, if they can, with the definition framed against
them  . For no one, on being convicted of murder or adultery, is
at liberty after the trial to arraign the sentence of the judge, why
he spoke in this way and not in that  . For this does not
exculpate the convict, but rather increases his crime on the score of
petulance and audacity. In like manner, let these either prove that
their sentiments are religious (for they were then accused and
convicted, and their complaints are subsequent, and it is just that
those who are under a charge should confine themselves to their own
defence), or if they have an unclean conscience, and are aware of
their own irreligion, let them not complain of what they do not
understand, or they will bring on themselves a double imputation, of
irreligion and of ignorance. Rather let them investigate the matter in
a docile spirit, and learning what hitherto they have not known,
cleanse their irreligious ears with the spring of truth and the
doctrines of religion  .
3. Now it happened to Eusebius and his fellows in the Nicene Council
as follows:--while they stood out in their irreligion, and attempted
their fight against God  , the terms they used were replete with
irreligion; but the assembled Bishops who were three hundred more or
less, mildly and charitably required of them to explain and defend
themselves on religious grounds. Scarcely, however, did they begin to
speak, when they were condemned  , and one differed from another;
then perceiving the straits in which their heresy lay, they remained
dumb, and by their silence confessed the disgrace which came upon
their heterodoxy. On this the Bishops, having negatived the terms they
had invented, published against them the sound and ecclesiastical
faith; and, as all subscribed it, Eusebius and his fellows subscribed
it also in those very words, of which they are now complaining, I
mean, "of the essence" and "one in essence," and that "the Son of God
is neither creature or work, nor in the number of things originated
 , but that the Word is an offspring from the substance of the
Father." And what is strange indeed, Eusebius of Cæsarea in Palestine,
who had denied the day before, but afterwards subscribed, sent to his
Church a letter, saying that this was the Church's faith, and the
tradition of the Fathers; and made a public profession that they were
before in error, and were rashly contending against the truth. For
though he was ashamed at that time to adopt these phrases, and excused
himself to the Church in his own way, yet he certainly means to imply
all this in his Epistle, by his not denying the "one in essence," and
"of the essence." And in this way he got into a difficulty; for while
he was excusing himself, he went on to attack the Arians, as stating
that "the Son was not before His generation," and as thereby rejecting
His existence before His birth in the flesh. And this Acacius is aware
of also, though he too through fear may pretend otherwise because of
the times and deny the fact. Accordingly I have subjoined at the end
the letter of Eusebius, that thou mayest know from it the disrespect
towards their own doctors shewn by Christ's enemies, and singularly by
Acacius himself  .
4. Are they not then committing a crime, in their very thought to
gainsay so great and ecumenical a Council? are they not in
transgression, when they dare to confront that good definition against
Arianism, acknowledged, as it is, by those who had in the first
instance taught them irreligion? And supposing, even after
subscription, Eusebius and his fellows did change again, and return
like dogs to their own vomit of irreligion, do not the present
gain-sayers deserve still greater detestation, because they thus
sacrifice  their souls' liberty to others; and are willing to
take these persons as masters of their heresy, who are, as James 
has said, double-minded men, and unstable in all their ways, not
having one opinion, but changing to and fro, and now recommending
certain statements, but soon dishonouring them, and in turn
recommending what just now they were blaming? But this, as the
Shepherd has said, is "the child of the devil  ," and the note of
hucksters rather than of doctors. For, what our Fathers have
delivered, this is truly doctrine; and this is truly the token of
doctors, to confess the same thing with each other, and to vary
neither from themselves nor from their fathers; whereas they who have
not this character are to be called not true doctors but evil. Thus
the Greeks, as not witnessing to the same doctrines, but quarrelling
one with another, have no truth of teaching; but the holy and
veritable heralds of the truth agree together, and do not differ. For
though they lived in different times, yet they one and all tend the
same way, being prophets of the one God, and preaching the same Word
harmoniously  .
5. And thus what Moses taught, that Abraham observed; and what Abraham
observed, that Noah and Enoch acknowledged, discriminating pure from
impure, and becoming acceptable to God. For Abel too in this way
witnessed, knowing what he had learned from Adam, who himself had
learned from that Lord, who said, when He came at the end of the ages
for the abolishment of sin, "I give no new commandment unto you, but
an old commandment, which ye have heard from the beginning  ."
Wherefore also the blessed Apostle Paul, who had learned it from Him,
when describing ecclesiastical functions, forbade that deacons, not to
say bishops, should be double-tongued  ; and in his rebuke of the
Galatians, he made a broad declaration, "If anyone preach any other
Gospel unto you than that ye have received, let him be anathema, as I
have said, so say I again. If even we, or an Angel from heaven should
preach unto you any other Gospel than that ye have received, let him
be anathema  ." Since then the Apostle thus speaks, let these men
either anathematise Eusebius and his fellows, at least as changing
round and professing what is contrary to their subscriptions; or, if
they acknowledge that their subscriptions were good, let them not
utter complaints against so great a Council. But if they do neither
the one nor the other, they are themselves too plainly the sport of
every wind and surge, and are influenced by opinions, not their own,
but of others, and being such, are as little worthy of deference now
as before, in what they allege. Rather let them cease to carp at what
they understand not; lest so be that not knowing to discriminate, they
simply call evil good and good evil, and think that bitter is sweet
and sweet is bitter. Doubtless, they desire that doctrines which have
been judged wrong and have been reprobated should gain the ascendancy,
and they make violent efforts to prejudice what was rightly defined.
Nor should there be any reason on our part for any further
explanation, or answer to their excuses, neither on theirs for further
resistance, but for an acquiescence in what the leaders of their
heresy subscribed; for though the subsequent change of Eusebius and
his fellows was suspicious and immoral, their subscription, when they
had the opportunity of at least some little defence of themselves, is
a certain proof of the irreligion of their doctrine. For they would
not have subscribed previously had they not condemned the heresy, nor
would they have condemned it, had they not been encompassed with
difficulty and shame; so that to change back again is a proof of their
contentious zeal for irreligion. These men also ought therefore, as I
have said, to keep quiet; but since from an extraordinary want of
modesty, they hope perhaps to be able to advocate this diabolical
 irreligion better than the others, therefore, though in my
former letter written to thee, I have already argued at length against
them, notwithstanding, come let us now also examine them, in each of
their separate statements, as their predecessors; for now not less
than then their heresy shall be shewn to have no soundness in it, but
to be from evil spirits.
 epispeirantos tou diabolou, the allusion is to Matt. xiii. 25,
and is very frequent in Athan., chiefly with a reference to Arianism.
He draws it out at length, Orat. ii. §34. Elsewhere, he uses the image
for the evil influences introduced into the soul upon Adam's fall,
contr. Apoll. i. §15. as does S. Irenæus, Hær. iv. 40. n. 3. using it
of such as lead to back-sliding in Christians. ibid. v. 10. n. 1.
Gregory Nyssen, of the natural passions and of false reason misleading
them, de An. et Resurr. p. 640. vid. also Leon. Ep. 156. c. 2.
 The Council did two things, anathematise the Arian positions (at
the end of the Creed), and establish the true doctrine by the
insertion of the phrases, "of the substance" and "one in substance."
Athan. says that the Arians must not criticise the latter before they
had cleared themselves of the former. Thus he says presently, that
they were at once irreligious in their faith and ignorant in their
criticism; and speaks of the Council negativing their formulæ, and
substituting those which were "sound and ecclesiastical." vid. also n.
 And so S. Leo "passim" concerning the Council of Chalcedon,
"Concord will be easily established, if the hearts of all concur in
that faith which, &c., no discussion being allowed whatever concerning
any retractation," Ep. 94. He calls such an act a "magnum
sacrilegium," Ep. 157. c. 3. "To be seeking for what has been
disclosed, to retract what has been perfected, to tear up what has
been laid down (definita), what is this but to be unthankful for what
we gained?" Ep. 162. vid. the whole of it. He says that the attempt is
"no mark of a peace-maker but a rebel." Ep. 164. c. l. fin. vid. also
Epp. 145, and 156, where he says, none can assail what is once
determined, but "aut antichristus aut diabolus." c. 2.
 Vid. Orat. iii. §28.
 theomachein, theomachoi. vid. Acts v. 39; xxiii. 9. are of very
frequent use in Athan. as is christomachoi, in speaking of the Arians,
vid. infra passim. also antimachomenoi to soteri, Ep. Encycl. §5. And
in the beginning of the controversy, Alexander ap. Socr. i. 6. p. 10.
b.c.p. 12. p. 13. Theod. Hist. i. 3. p. 729. And so theomachos glossa,
Basil. contr. Eunom. ii. 27. fin. christomachon. Ep. 236. init. vid.
also Cyril (Thesaurus, p. 19 e. p. 24 e.). theomachoi is used of other
heretics, e.g. the Manichees, by Greg. Naz. Orat. 45. §8.
 i.e. "convicted themselves," infr. §18. init. heauton aei
kategoroi, ad. Ep. Ęg. §6. i.e. by their variations, vid. Tit. iii. 11
 The party he is writing against is the Acacian, of whom he does
not seem to have had much distinct knowledge. He contrasts them again
and again in the passages which follow with the Eusebians of the
Nicene Council, and says that he is sure that the ground they take
when examined will be found substantially the same as the Eusebian.
vid. §6 init. et alib. §7. init. §9. circ. fin. §10. circ. fin. §13.
init. tote kai nun. §18. circ. fin. §28. fin [On Acacius see Prolegg.
ch. ii. §8 (2) b.]
 propinontes vid. de Syn. §14.
 James i. 8.
 Hermas, Mand. ix., who is speaking immediately, as S. James, of
wavering in prayer.
 Thus S. Basil says the same of the Grecian Sects, "We have not
the task of refuting their tenets, for they suffice for the overthrow
of each other." Hexaem. i. 2. vid. also Theod. Græc. Affect. i. p.
707. &c. August. Civ. Dei, xviii. 41. and Vincentius's celebrated
 1 John ii. 7.
 1 Tim. iii. 8.
 Gal. i. 8, 9.
 This is Athan.'s deliberate judgment. vid. de Sent. Dion. fin.,
ib. §24. he speaks of Arius's "hatred of the truth." Again, "though
the diabolical men rave" Orat. iii. §8. "friends of the devil, and his
spirits," Ad Ep. Ęg. 5. Another reason of his so accounting them, was
their atrocious cruelty towards Catholics; this leads him elsewhere to
break out: "O new heresy, that has put on the whole devil in
irreligious doctrine and conduct!" Hist. Arian. §66, also Alexander,
`diabolical,' ap Theod. Hist. i. 3, p. 731. `satanical,' ibid. p. 741.
vid. also Socr. i. 9. p. 30 fin. Hilar. contr. Const. 17.
Chapter III.--Two senses of the word Son, 1. adoptive; 2. essential;
attempts of Arians to find a third meaning between these; e.g. that
our Lord only was created immediately by God (Asterius's view), or
that our Lord alone partakes the Father. The second and true sense;
God begets as He makes, really; though His creation and generation are
not like man's; His generation independent of time; generation implies
an internal, and therefore an eternal, act in God; explanation of
Prov. viii. 22.
6. They say then what the others held and dared to maintain before
them; "Not always Father, not always Son; for the Son was not before
His generation, but, as others, came to be from nothing; and in
consequence God was not always Father of the Son; but, when the Son
came to be and was created, then was God called His Father. For the
Word is a creature and a work, and foreign and unlike the Father in
essence; and the Son is neither by nature the Father's true Word, nor
His only and true Wisdom; but being a creature and one of the works,
He is improperly  called Word and Wisdom; for by the Word which
is in God was He made, as were all things. Wherefore the Son is not
true God  ."
Now it may serve to make them understand what they are saying, to ask
them first this, what in fact a son is, and of what is that name
significant  . In truth, Divine Scripture acquaints us with a
double sense of this word:--one which Moses sets before us in the Law,
`When ye shall hearken to the voice of the Lord thy God, to keep all
His commandments which I command thee this day, to do that which is
right in the eyes of the Lord thy God, ye are children of the Lord
your God  ;' as also in the Gospel, John says, `But as many as
received Him, to them gave He power to become the sons of God 
:'--and the other sense, that in which Isaac is son of Abraham, and
Jacob of Isaac, and the Patriarchs of Jacob. Now in which of these two
senses do they understand the Son of God that they relate such fables
as the foregoing? for I feel sure they will issue in the same
irreligion with Eusebius and his fellows.
If in the first, which belongs to those who gain the name by grace
from moral improvement, and receive power to become sons of God (for
this is what their predecessors said), then He would seem to differ
from us in nothing; no, nor would He be Only-begotten, as having
obtained the title of Son as others from His virtue. For granting what
they say, that, whereas His qualifications were fore-known  , He
therefore received grace from the first, the name, and the glory of
the name, from His very first beginning, still there will be no
difference between Him and those who receive the name after their
actions, so long as this is the ground on which He as others has the
character of son. For Adam too, though he received grace from the
first, and upon his creation was at once placed in paradise, differed
in no respect either from Enoch, who was translated thither after some
time from his birth on his pleasing God, or from the Apostle, who
likewise was caught up to Paradise after his actions; nay, not from
him who once was a thief, who on the ground of his confession,
received a promise that he should be forthwith in paradise.
7. When thus pressed, they will perhaps make an answer which has
brought them into trouble many times already; "We consider that the
Son has this prerogative over others, and therefore is called
Only-begotten, because He alone was brought to be by God alone, and
all other things were created by God through the Son  ." Now I
wonder who it was  that suggested to you so futile and novel an
idea as that the Father alone wrought with His own hand the Son alone,
and that all other things were brought to be by the Son as by an
under-worker. If for the toil's sake God was content with making the
Son only, instead of making all things at once, this is an irreligious
thought, especially in those who know the words of Esaias, `The
everlasting God, the Lord, the Creator of the ends of the earth,
hungereth not, neither is weary; there is no searching of His
understanding  .' Rather it is He who gives strength to the
hungry, and through His Word refreshes the labouring  . Again, it
is irreligious to suppose that He disdained, as if a humble task, to
form the creatures Himself which came after the Son; for there is no
pride in that God, who goes down with Jacob into Egypt, and for
Abraham's sake corrects Abimelek because of Sara, and speaks face to
face with Moses, himself a man, and descends upon Mount Sinai, and by
His secret grace fights for the people against Amalek. However, you
are false even in this assertion, for `He made us, and not we
ourselves  .' He it is who through His Word made all things small
and great, and we may not divide the creation, and says this is the
Father's, and this the Son's, but they are of one God, who uses His
proper Word as a Hand  , and in Him does all things. This God
Himself shews us, when He says, `All these things hath My Hand made
 ;' while Paul taught us as he had learned  , that `There is
one God, from whom all things; and one Lord Jesus Christ, through whom
all things  .' Thus He, always as now, speaks to the sun and it
rises, and commands the clouds and it rains upon one place; and where
it does not rain, it is dried up. And He bids the earth yield her
fruits, and fashions Jeremias  in the womb. But if He now does
all this, assuredly at the beginning also He did not disdain to make
all things Himself through the Word; for these are but parts of the
8. But let us suppose that the other creatures could not endure to be
wrought by the absolute Hand of the Unoriginate  and therefore
the Son alone was brought into being by the Father alone, and other
things by the Son as an underworker and assistant, for this is what
Asterius the sacrificer  has written, and Arius has transcribed
 and bequeathed to his own friends, and from that time they use
this form of words, broken reed as it is, being ignorant, the
bewildered men, how brittle it is. For if it was impossible for things
originate to bear the hand of God, and you hold the Son to be one of
their number, how was He too equal to this formation by God alone? and
if a Mediator became necessary that things originate might come to be,
and you hold the Son to be originated, then must there have been some
medium before Him, for His creation; and that Mediator himself again
being a creature, it follows that he too needed another Mediator for
his own constitution. And though we were to devise another, we must
first devise his Mediator, so that we shall never come to an end. And
thus a Mediator being ever in request, never will the creation be
constituted, because nothing originate, as you say, can bear the
absolute hand of the Unoriginate  . And if, on your perceiving
the extravagance of this, you begin to say that the Son, though a
creature, was made capable of being made by the Unoriginate, then it
follows that other things also, though originated, are capable of
being wrought immediately by the Unoriginate; for the Son too is but a
creature in your judgment, as all of them. And accordingly the
origination of the Word is superfluous, according to your irreligious
and futile imagination, God being sufficient for the immediate
formation of all things, and all things originate being capable of
sustaining His absolute hand.
These irreligious men then having so little mind amid their madness,
let us see whether this particular sophism be not even more irrational
than the others. Adam was created alone by God alone through the Word;
yet no one would say that Adam had any prerogative over other men, or
was different from those who came after him, granting that he alone
was made and fashioned by God alone, and we all spring from Adam, and
consist according to succession of the race, so long as he was
fashioned from the earth as others, and at first not being, afterwards
came to be.
9. But though we were to allow some prerogative to the Protoplast as
having been deemed worthy of the hand of God, still it must be one of
honour not of nature. For he came of the earth, as other men; and the
hand which then fashioned Adam, is also both now and ever fashioning
and giving entire consistence to those who come after him. And God
Himself declares this to Jeremiah, as I said before; `Before I formed
thee in the womb, I knew thee  ;' and so He says of all, `All
those things hath My hand made  ;' and again by Isaiah, `Thus
saith the Lord, thy redeemer, and He that formed thee from the womb, I
am the Lord that maketh all things; that stretcheth forth the heavens
alone; that spreadeth abroad the earth by Myself  .' And David,
knowing this, says in the Psalm, `Thy hands have made me and fashioned
me  ;' and he who says in Isaiah, `Thus saith the Lord who formed
me from the womb to be His servant  ,' signifies the same.
Therefore, in respect of nature, he differs nothing from us though he
precede us in time, so long as we all consist and are created by the
same hand. If then these be your thoughts, O Arians, about the Son of
God too, that thus He subsists and came to be, then in your judgment
He will differ nothing on the score of nature from others, so long as
He too was not, and came to be, and the name was by grace united to
Him in His creation for His virtue's sake. For He Himself is one of
those, from what you say, of whom the Spirit says in the Psalms, `He
spake the word, and they were made; He commanded, and they were
created  .' If so, who was it by whom God gave command  for
the Son's creation? for a Word there must be by whom God gave command,
and in whom the works are created; but you have no other to shew than
the Word you deny, unless indeed you should devise again some new
"Yes," they will say, "we have another;" (which indeed I formerly
heard Eusebius and his fellows use), "on this score do we consider
that the Son of God has a prerogative over others, and is called
Only-begotten, because He alone partakes the Father, and all other
things partake the Son." Thus they weary themselves in changing and in
varying their phrases like colours  ; however, this shall not
save them from an exposure, as men that are of the earth, speaking
vainly, and wallowing in their own conceits as in mire.
10. For if He were called God's Son, and we the Son's sons, their
fiction were plausible; but if we too are said to be sons of that God,
of whom He is Son, then we too partake the Father  , who says, `I
have begotten and exalted children  .' For if we did not partake
Him, He had not said, `I have begotten;' but if He Himself begat us,
no other than He is our Father  . And, as before, it matters not,
whether the Son has something more and was made first, but we
something less, and were made afterwards, as long as we all partake,
and are called sons, of the same Father  . For the more or less
does not indicate a different nature; but attaches to each according
to the practice of virtue; and one is placed over ten cities, another
over five; and some sit on twelve thrones judging the twelve tribes of
Israel; and others hear the words, `Come, ye blessed of My Father,'
and, `Well done, good and faithful servant  .' With such ideas,
however, no wonder they imagine that of such a Son God was not always
Father, and such a Son was not always in being, but was generated from
nothing as a creature, and was not before His generation; for such an
one is other than the True Son of God.
But to persist in such teaching does not consist with piety  ,
for it is rather the tone of thought of Sadducees and the Samosatene
 ; it remains then to say that the Son of God is so called
according to the other sense, in which Isaac was son of Abraham; for
what is naturally begotten from any one and does not accrue to him
from without, that in the nature of things is a son, and that is what
the name implies  . Is then the Son's generation one of human
affection? (for this perhaps, as their predecessors  , they too
will be ready to object in their ignorance;)--in no wise; for God is
not as man, nor men as God. Men were created of matter, and that
passible; but God is immaterial and incorporeal. And if so be the same
terms are used of God and man in divine Scripture, yet the
clear-sighted, as Paul enjoins, will study it, and thereby
discriminate, and dispose of what is written according to the nature
of each subject, and avoid any confusion of sense, so as neither to
conceive of the things of God in a human way, nor to ascribe the
things of man to God  . For this were to mix wine with water
 , and to place upon the altar strange fire with that which is
11. For God creates, and to create is also ascribed to men; and God
has being, and men are said to be, having received from God this gift
also. Yet does God create as men do? or is His being as man's being?
Perish the thought; we understand the terms in one sense of God, and
in another of men. For God creates, in that He calls what is not into
being, needing nothing thereunto; but men work some existing material,
first praying, and so gaining the wit to make, from that God who has
framed all things by His proper Word. And again men, being incapable
of self-existence, are enclosed in place, and consist in the Word of
God; but God is self-existent, enclosing all things, and enclosed by
none; within all according to His own goodness and power, yet without
all in His proper nature  . As then men create not as God
creates, as their being is not such as God's being, so men's
generation is in one way, and the Son is from the Father in another
 . For the offspring of men are portions of their fathers, since
the very nature of bodies is not uncompounded, but in a state of flux
 , and composed of parts; and men lose their substance in
begetting, and again they gain substance from the accession of food.
And on this account men in their time become fathers of many children;
but God, being without parts, is Father of the Son without partition
or passion; for there is neither effluence  of the Immaterial,
nor influx from without, as among men; and being uncompounded in
nature, He is Father of One Only Son. This is why He is Only-begotten,
and alone in the Father's bosom, and alone is acknowledged by the
Father to be from Him, saying, `This is My beloved Son, in whom I am
well pleased  .' And He too is the Father's Word, from which may
be understood the impassible and impartitive nature of the Father, in
that not even a human word is begotten with passion or partition, much
less the Word of God  . Wherefore also He sits, as Word, at the
Father's right hand; for where the Father is, there also is His Word;
but we, as His works, stand in judgment before Him; and, while He is
adored, because He is Son of the adorable Father, we adore, confessing
Him Lord and God, because we are creatures and other than He.
12. The case being thus, let who will among them consider the matter,
so that one may abash them by the following question; Is it right to
say that what is God's offspring and proper to Him is out of nothing?
or is it reasonable in the very idea, that what is from God has
accrued to Him, that a man should dare to say that the Son is not
always? For in this again the generation of the Son exceeds and
transcends the thoughts of man, that we become fathers of our own
children in time, since we ourselves first were not and then came into
being; but God, in that He ever is, is ever Father of the Son  .
And the origination of mankind is brought home to us from things that
are parallel; but, since `no one knoweth the Son but the Father, and
no one knoweth the Father but the Son, and he to whomsoever the Son
will reveal Him  ,' therefore the sacred writers to whom the Son
has revealed Him, have given us a certain image from things visible,
saying, `Who is the brightness of His glory, and the Expression of His
Person  ;' and again, `For with Thee is the well of life, and in
Thy light shall we see light  ;' and when the Word chides Israel,
He says, `Thou hast forsaken the Fountain of wisdom  ;' and this
Fountain it is which says, `They have forsaken Me the Fountain of
living waters  .' And mean indeed and very dim is the
illustration  compared with what we desiderate; but yet it is
possible from it to understand something above man's nature, instead
of thinking the Son's generation to be on a level with ours. For who
can even imagine that the radiance of light ever was not, so that he
should dare to say that the Son was not always, or that the Son was
not before His generation? or who is capable of separating the
radiance from the sun, or to conceive of the fountain as ever void of
life, that he should madly say, `The Son is from nothing,' who says,
`I am the life  ,' or `alien to the Father's essence,' who, says,
`He that hath seen Me, hath seen the Father  ?' for the sacred
writers wishing us thus to understand, have given these illustrations;
and it is unseemly and most irreligious, when Scripture contains such
images, to form ideas concerning our Lord from others which are
neither in Scripture, nor have any religious bearing.
13. Therefore let them tell us, from what teacher or by what tradition
they derived these notions concerning the Saviour? "We have read,"
they will say, "in the Proverbs, `The Lord created me a beginning of
His ways unto His works  ;'" this Eusebius and his fellows used
to insist on  , and you write me word, that the present men also,
though overthrown and confuted by an abundance of arguments, still
were putting about in every quarter this passage, and saying that the
Son was one of the creatures, and reckoning Him with things
originated. But they seem to me to have a wrong understanding of this
passage also; for it has a religious and very orthodox sense, which
had they understood, they would not have blasphemed the Lord of glory.
For on comparing what has been above stated with this passage, they
will find a great difference between them  . For what man of
right understanding does not perceive, that what are created and made
are external to the maker; but the Son, as the foregoing argument has
shewn, exists not externally, but from the Father who begat Him? for
man too both builds a house and begets a son, and no one would reverse
things, and say that the house or the ship were begotten by the
builder  , but the son was created and made by him; nor again
that the house was an image of the maker, but the son unlike him who
begat him; but rather he will confess that the son is an image of the
father, but the house a work of art, unless his mind be disordered,
and he beside himself. Plainly, divine Scripture, which knows better
than any the nature of everything, says through Moses, of the
creatures, `In the beginning God created the heaven and the earth
 ;' but of the Son it introduces not another, but the Father
Himself saying, `I have begotten Thee from the womb before the morning
star  ;' and again, `Thou art My Son, this day have I begotten
Thee  .' And the Lord says of Himself in the Proverbs, `Before
all the hills He begets me  ;' and concerning things originated
and created John speaks, `All things were made by Him  ;' but
preaching of the Lord, he says, `The Only-begotten Son, who is in the
bosom of the Father, He declared Him  .' If then son, therefore
not creature; if creature, not son; for great is the difference
between them, and son and creature cannot be the same, unless His
essence be considered to be at once from God, and external to God.
14. `Has then the passage no meaning?' for this, like a swarm of
gnats, they are droning about us  . No surely, it is not without
meaning, but has a very apposite one; for it is true to say that the
Son was created too, but this took place when He became man; for
creation belongs to man. And any one may find this sense duly given in
the divine oracles, who, instead of accounting their study a secondary
matter, investigates the time and characters  , and the object,
and thus studies and ponders what he reads. Now as to the season
spoken of, he will find for certain that, whereas the Lord always is,
at length in fulness of the ages He became man; and whereas He is Son
of God, He became Son of man also. And as to the object he will
understand, that, wishing to annul our death, He took on Himself a
body from the Virgin Mary; that by offering this unto the Father a
sacrifice for all, He might deliver us all, who by fear of death were
all our life through subject to bondage  . And as to the
character, it is indeed the Saviour's, but is said of Him when He took
a body and said, `The Lord created me a beginning of His ways unto His
works  .' For as it properly belongs to God's Son to be
everlasting. and in the Father's bosom, so on His becoming man, the
words befitted Him, `The Lord created me.' For then it is said of Him,
as also that He hungered, and thirsted, and asked where Lazarus lay,
and suffered, and rose again  . And as, when we hear of Him as
Lord and God and true Light, we understand Him as being from the
Father, so on hearing, `The Lord created,' and `Servant,' and `He
suffered,' we shall justly ascribe this, not to the Godhead, for it is
irrelevant, but we must interpret it by that flesh which He bore for
our sakes: for to it these things are proper, and this flesh was none
other's than the Word's. And if we wish to know the object attained by
this, we shall find it to be as follows: that the Word was made flesh
in order to offer up this body for all, and that we partaking of His
Spirit, might be deified  , a gift which we could not otherwise
have gained than by His clothing Himself in our created body  ,
for hence we derive our name of "men of God" and "men in Christ." But
as we, by receiving the Spirit, do not lose our own proper substance,
so the Lord, when made man for us, and bearing a body, was no less
God; for He was not lessened by the envelopment of the body, but
rather deified it and rendered it immortal  .
 katachrestikos. This word is noticed and protested against by
Alexander, Socr. Hist. i. 6. p. 11 a. by the Semiarians at Ancyra,
Epiph. Hær. 73. n. 5. by Basil. contr. Eunom. ii. 23. and by Cyril,
Dial. ii. t. v. i. pp. 432, 3.
 Vid. Ep. Ęg. 12. Orat. i. §5. 6. de Synod. 15, 16. Athanas.
seems to have had in mind Socr. i. 6. p. 10, 11, or the like.
 Vid. Orat. i. §38. The controversy turned on the question what
was meant by the word `Son.' Though the Arians would not allow with
the Catholics that our Lord was Son by nature, and maintained that the
word implied a beginning of existence, they did not dare to say that
He was Son merely in the sense in which we are sons, though, as Athan.
contends, they necessarily tended to this conclusion, directly they
receded from the Catholic view. Thus Arius said that He was a
creature, `but not as one of the creatures.' Orat. ii. §19. Valens at
Ariminum said the same, Jerom. adv. Lucifer. 18. Hilary says, that not
daring directly to deny that He was God, the Arians merely asked
`whether He was a Son.' de Trin. viii. 3. Athanasius remarks upon this
reluctance to speak out, challenging them to present `the heresy
naked,' de Sent. Dionys. 2. init. `No one,' he says elsewhere, `puts a
light under a bushel; let them shew the world their heresy naked.' Ep.
Ęg. 18. vid. ibid. 10. In like manner, Basil says that (though Arius
was really like Eunomius, in faith, contr. Eunom. i. 4) Aetius his
master was the first to teach openly (phaneros), that the Father's
substance was unlike, anomoios, the Son's. ibid. i. 1. Epiphanius Hær.
76 p. 949. seems to say that the elder Arians held the divine
generation in a sense in which Aetius did not, that is, they were not
so consistent and definite as he. Athan. goes on to mention some of
the attempts of the Arians to find some theory short of orthodoxy, yet
short of that extreme heresy, on the other hand, which they felt
ashamed to avow.
 Deut. xiii. 18; xiv. 1.
 John. i. 12.
 Theod. Hist. i. 3.
 This is celebrated as an explanation of the Anomoeans. vid.
Basil. contr. Eunom. ii. 20, 21. though Athan. speaks of it as
belonging to the elder Arians. vid. Socr. Hist. i. 6.
 i.e. what is your authority? is it not a novel, and therefore a
wrong doctrine? vid. infr. §13. ad Serap. i. 3. Also Orat. i. §8. `Who
ever heard such doctrine? or whence or from whom did they hear it?
who, when they were under catechising, spoke thus to them? If they
themselves confess that they now hear it for the first time, they must
grant that their heresy is alien, and not from the Fathers.' vid. ii.
§34. and Socr. i. 6. p. 11 c.
 Is. xl. 28.
 Ib. 29
 Ps. c. 3.
 Vid. infr. §17 Orat. ii. §31. 71. Irenæus calls the Son and Holy
Spirit the Hands of God. Hær. iv. præf. vid. also Hilar. de Trin. vii.
22. This image is in contrast to that of instrument, organon, which
the Arians would use of the Son. vid. Socr. i. 6. p. 11, as implying
He was external to God, whereas the word Hand implies His
consubstantiality with the Father.
 Is. lxvi. 2.
 mathon edidasken, implying the traditional nature of the
teaching. And so S. Paul himself, 1 Cor. xv. 3, vid. for an
illustration, supr. §5. init. also note 2.
 1 Cor. viii. 6.
 Jer. i. 5.
 Orat. ii. §24. fin.
 Vid. infr. 20. Orat. i. §31. ii. §§24, 28. 37. 40. iii. §§2. 60.
de Synod §§18. 19. [Prolegg. ch. ii. §3 (2) a.]
 Vid. also infr. §20. de Synod. §17.
 Vid. infr. §24. Orat. i. §15. fin. ii. §29. Epiph. Hær. 76. p.
 Jer. i. 5.
 Is. lxvi. 2.
 Ib. xliv. 24.
 Ps. cxix. 73.
 Is. xlix. 5.
 Ps. cxlviii. 5 (LXX).
 In like manner, `Men were made through the Word, when the Father
Himself willed.' Orat. i. 63. `The Word forms matter as injoined by,
and ministering to, God.' prostattomenos kai hupourgon. ibid. ii. §22.
contr. Gent. 46. vid. note on Orat. ii. 22.
 ad Serap. i. 3.
 His argument is, that if the Son but partook the Father in the
sense in which we partake the Son, then the Son would not impart to us
the Father, but Himself, and would be a separating as well as uniting
medium between the Father and us; whereas He brings us so near to the
Father, that we are the Father's children, not His, and therefore He
must be Himself one with the Father, or the Father must be in Him with
an incomprehensible completeness. vid. de Synod. §51. contr. Gent. 46.
fin. Hence S. Augustin says, `As the Father has life in Himself, so
hath He given also to the Son to have life in Himself, not by
participating, but in Himself. For we have not life in ourselves, but
in our God. But that Father, who has life in Himself, begat a Son
such, as to have life in Himself, not to become partaker of life, but
to be Himself life; and of that life to make us partakers.' Serm. 127.
de Verb. Evang. 9.
 Is. i. 2.
 `To say God is wholly partaken, is the same as saying that God
begets.' Orat. i. §16. And in like manner, our inferior participation
involves such sonship as is vouchsafed to us.
 And so in Orat. ii. §19-22. `Though the Son surpassed other
things on a comparison, yet He were equally a creature with them; for
even in those things which are of a created nature, we may find some
things surpassing others. Star, for instance, differs from star in
glory, yet it does not follow that some are sovereign, and others
serve, &c.' ii. §20. And so Gregory Nyssen contr. Eunom. iii. p. 132
D. Epiph. Hær. 76. p. 970.
 Matt. xxv. 21, 23, 34.
 i.e. since it is impossible they can persist in evasions so
manifest as these, nothing is left but to take the other sense of the
 Paul of Samosata [see Prolegg. ch. ii. §3 (2)a.]
 The force lies in the word phusei, `naturally,' which the
Council expressed still more definitely by `essence.' Thus Cyril says,
`the term "Son" denotes the essential origin from the Father.' Dial.
5. p. 573. And Gregory Nyssen, `the title "Son" does not simply
express the being from another' vid. infra. §19.), but relationship
according to nature. contr. Eunom. ii. p. 91. Again S. Basil says,
that Father is `a term of relationship,' oikeioseos. contr. Eunom. ii.
24. init. And hence he remarks, that we too are properly, kurios, sons
of God, as becoming related to Him through works of the Spirit. ii.
23. So also Cyril, loc. cit. Elsewhere S. Basil defines father `one
who gives to another the origin of being according to a nature like
his own;' and a son `one who possesses the origin of being from
another by generation,' contr. Eun. ii. 22. On the other hand, the
Arians at the first denied that `by nature there was any Son of God.'
Theod. H. E. i. 3. p. 732.
 vid. Eusebius, in his Letter, supr. p. 73 sq.: also Socr. Hist.
i. 8. Epiphan. Hær. 69. n. 8 and 15.
 One of the characteristic points in Athanasius is his constant
attention to the sense of doctrine, or the meaning of writers, in
preference to the words used. Thus he scarcely uses the symbol
homoousion, one in substance, throughout his Orations, and in the de
Synod. acknowledges the Semiarians as brethren. Hence infr. §18. he
says, that orthodox doctrine `is revered by all though expressed in
strange language, provided the speaker means religiously, and wishes
to convey by it a religious sense.' vid. also §21. He says, that
Catholics are able to `speak freely,' or to expatiate,
parresiazometha, `out of Divine Scripture.' Orat. i. §9. vid. de Sent.
Dionys. §20. init. Again: `The devil spoke from Scripture, but was
silenced by the Saviour; Paul spoke from profane writers, yet, being a
saint, he has a religious meaning.' de Syn. §39, also ad Ep. Ęg. 8.
Again, speaking of the apparent contrariety between two Councils, `It
were unseemly to make the one conflict with the other, for all their
members are fathers; and it were profane to decide that these spoke
well and those ill, for all of them have slept in Christ.' §43. also
§47. Again: `Not the phrase, but the meaning and the religious life,
is the recommendation of the faithful.' ad Ep. Ęg. §9.
 vid. Orat. iii. §35, and Isa. i. 22.
 Vid. also Incarn. §17. This contrast is not commonly found in
ecclesiastical writers, who are used to say that God is present
everywhere, in substance as well as by energy or power. S. Clement,
however, expresses himself still more strongly in the same way, `In
substance far off (for how can the originate come close to the
Unoriginate?), but most close in power, in which the universe is
embosomed.' Strom. 2. circ. init. but the parenthesis explains his
meaning. Vid. Cyril. Thesaur. 6. p. 44. The common doctrine of the
Fathers is, that God is present everywhere in substance. Vid. Petav.
de Deo, iii. 8. and 9. It may be remarked, that S. Clement continues
`neither enclosing nor enclosed.'
 In Almighty God is the perfection and first pattern of what is
seen in shadow in human nature, according to the imperfection of the
subject matter; and this remark applies, as to creation, so to
generation. Athanasius is led to state this more distinctly in another
connection in Orat. i. §21. fin. `It belongs to the Godhead alone,
that the Father is properly (kurios) Father, and the Son properly
(kurios) Son; and in Them and Them only does it hold that the Father
is ever Father, and the Son ever Son.' Accordingly he proceeds,
shortly afterwards, as in the text, to argue, `For God does not make
men His pattern, but rather we men, for that God is properly and alone
truly Father of His own Son, are also called fathers of our own
children, for "of Him is every father-hood in heaven and on earth
named,"' §23. The Semiarians at Ancyra quote the same text for the
same doctrine. Epiphan. Hær. 73. 5. As do Cyril in Joan. i. p. 24.
Thesaur. 32. p. 281. and Damascene de Fid. Orth. i. 8. The same
parallel, as existing between creation and generation is insisted on
by Isidor. Pel. Ep. iii. 355. Basil contr. Eun. iv. p. 280 A., Cyril
Thesaur. 6. p. 43. Epiph. Hær. 69. 36. and Gregor. Naz. Orat. 20. 9.
who observes that God creates with a word, Ps. cxlviii. 5, which
evidently transcends human creations. Theodorus Abucara, with the same
object, draws out the parallel of life, zoe, as Athan. that of being,
einai. Opusc. iii. p. 420-422.
 Vid. de Synod. §51. Orat. i. §15, 16. rheuste. vid. Orat. i.
§28. Bas. in Eun. ii. 23. rhusin. Bas. in Eun. ii. 6. Greg. Naz. Orat.
28, 22. Vid. contr. Gentes, §§41, 42; where Athan. without reference
to the Arian controversy, draws out the contrast between the Godhead
and human nature.
 S. Cyril, Dial. iv. init. p. 505 E. speaks of the thrulloumene
apor& 191;oe, and disclaims it, Thesaur. 6. p. 43. Athan. disclaims
it, Expos. §1. Orat. i. §21. So does Alexander, ap. Theod. Hist. i. 3.
p. 743. On the other hand, Athanasius quotes it in a passage which he
adduces from Theognostus, infr. §25. and from Dionysius, de Sent. D.
§23. and Origen uses it, Periarchon, i. 2. It is derived from Wisd.
 Matt. iii. 17.
 The title `Word' implies the ineffable mode of the Son's
generation, as distinct from material parallels, vid. Gregory Nyssen,
contr. Eunom. iii. p. 107. Chrysostom in Joan. Hom. 2. §4. Cyril Alex.
Thesaur. 5. p. 37. Also it implies that there is but One Son. vid.
infr. §16. `As the Origin is one essence, so its Word and Wisdom is
one, essential and subsisting.' Orat. iv. 1. fin.
 `Man,' says S. Cyril, `inasmuch as he had a beginning of being,
also has of necessity a beginning of begetting, as what is from him is
a thing generate, but....if God's essence transcend time, or origin,
or interval, His generation too will transcend these; nor does it
deprive the Divine Nature of the power of generating, that it doth not
this in time. For other than human is the manner of divine generation;
and together with God's existing is His generating implied, and the
Son was in Him by generation, nor did His generation precede His
existence, but He was always, and that by generation.' Thesaur. v. p.
 Matt. xi. 27.
 Heb. i. 3.
 Ps. xxxvi. 9.
 Bar. iii. 12.
 Jer. ii. 13. Vid. infr. passim. All these titles, `Word, Wisdom,
Light' &c., serve to guard the title `Son' from any notions of parts
or dimensions, e.g. `He is not composed of parts, but being impassible
and single, He is impassibly and indivisibly Father of the
Son...for...the Word and Wisdom is neither creature, nor part of Him
Whose Word He is, nor an offspring passibly begotten.' Orat. i. §28.
 Ad Serap. 20.
 John xiv. 6.
 Ib. 9
 Prov. viii. 22, and cf. Orat. ii. throughout.
 Eusebius of Nicomedia quotes it in his Letter to Paulinus, ap.
Theodor. Hist. i. 5. And Eusebius of Cæsarea, Demonstr. Evang. v. 1.
 i.e. `Granting that the primâ facie impression of this text is
in favour of our Lord's being a creature, yet so many arguments have
been already brought, and may be added, against His creation, that we
must interpret this text by them. It cannot mean that our Lord was
simply created, because we have already shewn that He is not external
to His Father.'
 Serap. 2, 6. Sent. Dion. §4.
 Gen. i. 1.
 Ps. cx. 3.
 Ps. ii. 7.
 Prov. viii. 25.
 John i. 3.
 Ib. 18
 peribombousin. So in ad Afros. 5. init. And Sent. D. §19.
perierchontai peribombountes. And Gregory Nyssen. contr. Eun. viii. p.
234 C. hos an tous apeirous tais platonikais kalliphoniai
peribombeseien. vid. also perierchontai hos hoi kantharoi. Orat. iii.
 prosopa. vid. Orat. i. §54. ii. §8. Sent. D. 4. not persons, but
characters; which must also be considered the meaning of the word,
contr. Apoll. ii. 2. and 10; though it there approximates (even in
phrase, ouk en diairesei prosopon) to its ecclesiastical use, which
seems to have been later. Yet persona occurs in Tertull. in Prax. 27;
it may be questioned, however, whether in any genuine Greek treatise
till the Apollinarians.
 Heb. ii. 15.
 Prov. viii. 22.
 Sent. D. 9. Orat. 3, §§26-41.
 [See de Incar. §54. 3, and note.]
 Orat. 2, §70.
 Cf. Orat. ii. 6. [See also de Incar. §17.]
Chapter IV.--Proof of the Catholic Sense of the Word Son. Power, Word
or Reason, and Wisdom, the names of the Son, imply eternity; as well
as the Father's title of Fountain. The Arians reply, that these do not
formally belong to the essence of the Son, but are names given Him;
that God has many words, powers, &c. Why there is but one Son and
Word, &c. All the titles of the Son coincide in Him.
15. This then is quite enough to expose the infamy of the Arian
heresy; for, as the Lord has granted, out of their own words is
irreligion brought home to them  . But come now and let us on our
part act on the offensive, and call on them for an answer; for now is
fair time, when their own ground has failed them, to question them on
ours; perhaps it may abash the perverse, and disclose to them whence
they have fallen. We have learned from divine Scripture, that the Son
of God, as was said above, is the very Word and Wisdom of the Father.
For the Apostle says, `Christ the power of God and the Wisdom of God
 ;' and John after saying, `And the Word was made flesh,' at once
adds, `And we saw His glory, the glory as of the Only-begotten of the
Father, full of grace and truth  ,' so that, the Word being the
Only-begotten Son, in this Word and in Wisdom heaven and earth and all
that is therein were made. And of this Wisdom that God is Fountain we
have learned from  Baruch, by Israel's being charged with having
forsaken the Fountain of Wisdom. If then they deny Scripture, they are
at once aliens to their name, and may fitly be called of all men
atheists  , and Christ's enemies, for they have brought upon
themselves these names. But if they agree with us that the sayings of
Scripture are divinely inspired, let them dare to say openly what they
think in secret that God was once wordless and wisdomless  ; and
let them in their madness  say, `There was once when He was not,'
and, `before His generation, Christ was not  ;' and again let
them declare that the Fountain begat not Wisdom from itself, but
acquired it from without, till they have the daring to say, `The Son
came of nothing;' whence it will follow that there is no longer a
Fountain, but a sort of pool, as if receiving water from without, and
usurping the name of Fountain  .
16. How full of irreligion this is, I consider none can doubt who has
ever so little understanding. But since they mutter something about
Word and Wisdom being only names of the Son  , we must ask then,
If these are only names of the Son, He must be something else beside
them. And if He is higher than the names, it is not lawful from the
lesser to denote the higher; but if He be less than the names, yet He
surely must have in Him the principle of this more honourable
appellation; and this implies his advance, which is an irreligion
equal to anything that has gone before. For He who is in the Father,
and in whom also the Father is, who says, `I and the Father are one
 ,' whom he that hath seen, hath seen the Father, to say that He
has been exalted  by anything external, is the extreme of
madness. However, when they are beaten hence, and like Eusebius and
his fellows, are in these great straits, then they have this remaining
plea, which Arius too in ballads, and in his own Thalia  ,
fabled, as a new difficulty: `Many words speaketh God; which then of
these are we to call Son and Word, Only-begotten of the Father 
?' Insensate, and anything but Christians  ! for first, on using
such language about God, they conceive of Him almost as a man,
speaking and reversing His first words by His second, just as if one
Word from God were not sufficient for the framing of all things at the
Father's will, and for His providential care of all. For His speaking
many words would argue a feebleness in them all, each needing the
service of the other. But that God should have one Word, which is the
true doctrine, both shews the power of God, and the perfection of the
Word that is from Him, and the religious understanding of them who
17. O that they would consent to confess the truth from this their own
statement! for if they once grant that God produces words, they
plainly know Him to be a Father; and acknowledging this, let them
consider that, while they are loth to ascribe one Word to God, they
are imagining that He is Father of many; and while they are loth to
say that there is no Word of God at all, yet they do not confess that
He is the Son of God,--which is ignorance of the truth, and
inexperience in divine Scripture. For if God is Father of a word at
all, wherefore is not He that is begotten a Son? And again, who should
be Son of God, but His Word? For there are not many words, or each
would be imperfect, but one is the Word, that He only may be perfect,
and because, God being one, His Image too must be one, which is the
Son. For the Son of God, as may be learnt from the divine oracles
themselves, is Himself the Word of God, and the Wisdom, and the Image,
and the Hand, and the Power; for God's offspring is one, and of the
generation from the Father these titles are tokens  . For if you
say the Son, you have declared what is from the Father by nature; and
if you think of the Word, you are thinking again of what is from Him,
and what is inseparable; and, speaking of Wisdom, again you mean just
as much, what is not from without, but from Him and in Him; and if you
name the Power and the Hand, again you speak of what is proper to
essence; and, speaking of the Image, you signify the Son; for what
else is like God but the offspring from Him? Doubtless the things,
which came to be through the Word, these are `founded in Wisdom' and
what are `founded in Wisdom,' these are all made by the Hand, and came
to be through the Son. And we have proof of this, not from external
sources, but from the Scriptures; for God Himself says by Isaiah the
Prophet; `My hand also hath laid the foundation of the earth, and My
right hand hath spanned the heavens  .' And again, `And I will
cover thee in the shadow of My Hand, by which I planted the heavens,
and laid the foundations of the earth  .' And David being taught
this, and knowing that the Lord's Hand was nothing else than Wisdom,
says in the Psalm, `In wisdom hast Thou made them all; the earth is
full of Thy creation  .' Solomon also received the same from God,
and said, `The Lord by wisdom founded the earth  ,' and John,
knowing that the Word was the Hand and the Wisdom, thus preached, `In
the beginning was the Word, and the Word was with God, and the Word
was God; the same was in the beginning with God: all things were made
by Him, and without Him was not anything made  .' And the
Apostle, seeing that the Hand and the Wisdom and the Word was nothing
else than the Son, says, `God, who at sundry times and in divers
manners spake in time past unto the Fathers by the Prophets, hath in
these last days spoken unto us by His Son, whom He hath appointed Heir
of all things, by whom also He made the ages  .' And again,
`There is one Lord Jesus Christ, through whom are all things, and we
through Him  .' And knowing also that the Word, the Wisdom, the
Son Himself was the Image of the Father, he says in the Epistle to the
Colossians, `Giving thanks to God and the Father, which hath made us
meet to be partakers of the inheritance of the Saints in light, who
hath delivered us from the power of darkness, and hath translated us
into the kingdom of His dear Son; in whom we have redemption, even the
remission of sins; who is the Image of the Invisible God, the
First-born of every creature; for by Him were all things created, that
are in heaven, and that are in earth, visible and invisible, whether
they be thrones, or dominions or principalities or powers; all things
were created by Him and for Him; and He is before all things, and in
Him all things consist  .' For as all things are created by the
Word, so, because He is the Image, are they also created in Him 
. And thus anyone who directs his thoughts to the Lord, will avoid
stumbling upon the stone of offence, but rather will go forward to the
brightness in the light of truth; for this is really the doctrine of
truth, though these contentious men burst with spite  , neither
religious toward God, nor abashed at their confutation.
 The main argument of the Arians was that our lord was a Son, and
therefore was not eternal, but of a substance which had a beginning.
[Prolegg. ch. ii. §3 (2) a.] Accordingly Athanasius says, `Having
argued with them as to the meaning of their own selected term "Son,"
let us go on to others, which on the very face make for us, such as
Word, Wisdom, &c.'
 1 Cor. i. 24.
 John i. 14.
 Vid. supr. §12.
 Vid. supr. §1. note 2, bis.
 alogos, asophos. Vid. infr., §26. This is a frequent argument in
the controversy, viz. that to deprive the Father of His Son or
substantial Word (logos), is as great a sacrilege as to deny His
Reason, logos, from which the Son receives His name. Thus Orat. i.
§14. fin. Athan. says, `imputing to God's nature an absence of His
Word (alogian or irrationality), they are most irreligious.' Vid. §19.
fin. 24. Elsewhere, he says, `Is a man not mad himself, who even
entertains the thought that God is word-less and wisdom-less? for such
illustrations and such images Scripture hath proposed, that,
considering the inability of human nature to comprehend concerning
God, we might even from these, however poorly and dimly, discern as
far as is attainable.' Orat. ii. 32. vid. also iii. 63. iv. 12. Serap.
 Vid. above, §1, note 6.
 These were among the original positions of the Arians; for the
former, see above, note 1; the latter is one of those specified in the
 And so pege xera. Serap. ii. 2. Orat. i. §14 fin. also ii. §2,
where Athanasius speaks as if those who deny that Almighty God is
Father, cannot really believe in Him as a Creator. If the divine
substance be not fruitful (karpogonos), but barren, as they say, as a
light which enlightens not, and a dry fountain, are they not ashamed
to maintain that He possesses the creative energy?' Vid. also pege
theotetos, Pseudo-Dion. Div. Nom. c. 2. pege ek peges, of the Son,
Epiphan. Ancor. 19. And Cyril, `If thou take from God His being
Father, thou wilt deny the generative power (karpogonon) of the divine
nature so that It no longer is perfect. This then is a token of its
perfection, and the Son who went forth from Him apart from time, is a
pledge (sphragis) to the Father that He is perfect.' Thesaur. p. 37.
 Arius said, as the Eunomians after him, that the Son was not
really, but only called, Word and Wisdom, which were simply attributes
of God, and the prototypes of the Son. Vid. Socr. i. 6. Theod. H. E.
i. 3, and infr. Orat. ii. 37, 38.
 John x. 30.
 Vid. de Syn. §15.
 As the Arians took the title Son in that part of its earthly
sense in which it did not apply to our Lord, so they misinterpreted
the title Word also; which denoted the Son's immateriality and
indivisible presence in the Father, but did not express His
perfection. Vid. Orat. ii. §34-36. contr. Gent. 41. ad Ep. Ęg. 16.
Epiph. Hær. 65. 3. Nyss. in Eun. xii. p. 349. Origen (in a passage,
however, of questionable doctrine), says, `As there are gods many, but
to us one God the Father, and many lords, but to us one Lord Jesus
Christ, so there are many words, but we pray that in us may exist the
Word that was in the beginning, with God, and was God.' In Joan. tom.
ii. 3. `Many things, it is acknowledged, does the Father speak to the
Son,' say the Semiarians at Ancyra, `but the words which God speaks to
the Son, are not sons. They are not substances of God, but vocal
energies; but the Son, though a Word, is not such, but, being a Son,
is a substance.' Epiph. Hær. 73. 12. The Semiarians are speaking
against Sabellianism, which took the same ground here as Arianism; so
did the heresy of the Samosatene, who according to Epiphanius,
considered our Lord as the internal Word, or thought. Hær. 65. The
term word in this inferior sense is often in Greek rhema. Epiph. supr.
and Cyril, de Incarn. Unig. init. t. v. i. p. 679.
 `If they understood and acknowledged the characteristic idea
(charaktera) of Christianity, they would not have said that the Lord
of glory was a creature.' Ad Serap. ii. 7. In Orat. i. §2, he says,
Arians are not Christians because they are Arians, for Christians are
called, not from Arius, but from Christ, who is their only Master.
Vid. also de Syn. §38. init. Sent. D. fin. Ad Afros. 4. Their cruelty
and cooperation with the heathen populace was another reason. Greg.
Naz. Orat. 25. 12.
 All the titles of the Son of God are consistent with each other,
and variously represent one and the same Person. `Son' and `Word,'
denote His derivation; `Word' and `Image,' His Similitude; `Word' and
`Wisdom,' His immateriality; `Wisdom' and `Hand,' His coexistence. `If
He is not Son, neither is He Image' Orat. ii. §2. `How is there Word
and Wisdom, unless He be a proper offspring of His substance? ii. §22.
Vid. also Orat. i. §20. 21. and at great length Orat. iv. §20, &c.
vid. also Naz. Orat. 30. n. 20. Basil. contr. Eunom. i. 18. Hilar. de
Trin. vii. 11. August. in Joan. xlviii. 6. and in Psalm. xliv. (xlv.)
 Is. xlviii. 13.
 Is. li. 16.
 Ps. civ. 24.
 Prov. iii. 19.
 John i. 1-3.
 Heb. i. 1, 2.
 1 Cor. viii. 6.
 Col. i. 12-17
 Vid. a beautiful passage, contr. Gent. 42, &c. Again, of men, de
Incarn. 3. 3; also Orat. ii. 78. where he speaks of Wisdom as being
infused into the world on its creation, that it might possess `a type
and semblance of its Image.'
 diar& 191;agosin, and so Serap. ii. fin. diar& 191;egnuontai. de
Syn. 34. diar& 191;eguosin heautous. Orat. ii. §23. sparattetosan
heautous. Orat. ii. §64. trizeto tous odontas. Sent. D. 16.
Chapter V.--Defence of the Council's Phrases, "from the essence," And
"one in essence." Objection that the phrases are not scriptural; we
ought to look at the sense more than the wording; evasion of the
Arians as to the phrase "of God" which is in Scripture; their evasion
of all explanations but those which the Council selected, which were
intended to negative the Arian formulæ; protest against their
conveying any material sense.
18. Now Eusebius and his fellows were at the former period examined at
great length, and convicted themselves, as I said before; on this they
subscribed; and after this change of mind they kept in quiet and
retirement  ; but since the present party, in the fresh arrogance
of irreligion, and in dizziness about the truth, are full set upon
accusing the Council, let them tell us what are the sort of Scriptures
from which they have learned, or who is the Saint  by whom they
have been taught, that they have heaped together the phrases, `out of
nothing  ,' and `He was not before His generation,' and `once He
was not,' and `alterable,' and `pre-existence,' and `at the will;'
which are their fables in mockery of the Lord. For the blessed Paul in
his Epistle to the Hebrews says, `By faith we understand that the ages
were framed by the Word of God, so that that which is seen was not
made of things which do appear  .' But nothing is common to the
Word with the ages  ; for He it is who is in existence before the
ages, by whom also the ages came to be. And in the Shepherd  it
is written (since they allege this book also, though it is not of the
Canon  ), `First of all believe, that God is one, who created all
things, and arranged them, and brought all things from nothing into
being;' but this again does not relate to the Son, for it speaks
concerning all things which came to be through Him, from whom He is
distinct; for it is not possible to reckon the Framer of all with the
things made by Him, unless a man is so beside himself as to say that
the architect also is the same as the buildings which he rears.
Why then, when they have invented on their part unscriptural phrases,
for the purposes of irreligion, do they accuse those who are religious
in their use of them  ? For irreligiousness is utterly forbidden,
though it be attempted to disguise it with artful expressions and
plausible sophisms; but religiousness is confessed by all to be
lawful, even though presented in strange phrases  , provided only
they are used with a religious view, and a wish to make them the
expression of religious thoughts. Now the aforesaid grovelling phrases
of Christ's enemies have been shewn in these remarks to be both
formerly and now replete with irreligion; whereas the definition of
the Council against them, if accurately examined, will be found to be
altogether a representation of the truth, and especially if diligent
attention be paid to the occasion which gave rise to these
expressions, which was reasonable, and was as follows:--
19. The Council  wishing to do away with the irreligious phrases
of the Arians, and to use instead the acknowledged words of the
Scriptures, that the Son is not from nothing but `from God,' and is
`Word' and `Wisdom,' and not creature or work, but a proper offspring
from the Father, Eusebius and his fellows, led by their inveterate
heterodoxy, understood the phrase `from God' as belonging to us, as if
in respect to it the Word of God differed nothing from us, and that
because it is written, `There is one God, from whom, all things 
;' and again, `Old things are passed away, behold, all things are
become new, and all things are from God  .' But the Fathers,
perceiving their craft and the cunning of their irreligion, were
forced to express more distinctly the sense of the words `from God.'
Accordingly, they wrote `from the essence of God  ,' in order
that `from God' might not be considered common and equal in the Son
and in things originate, but that all others might be acknowledged as
creatures, and the Word alone as from the Father. For though all
things be said to be from God, yet this is not in the sense in which
the Son is from Him; for as to the creatures, `of God' is said of them
on this account, in that they exist not at random or spontaneously,
nor come to be by chance  , according to those philosophers who
refer them to the combination of atoms, and to elements of similar
structure,--nor as certain heretics speak of a distinct Framer,--nor
as others again say that the constitution of all things is from
certain Angels;--but in that (whereas God is), it was by Him that all
things were brought into being, not being before, through His Word;
but as to the Word, since He is not a creature, He alone is both
called and is `from the Father;' and it is significant of this sense
to say that the Son is `from the essence of the Father,' for to
nothing originate does this attach. In truth, when Paul says that `all
things are from God,' he immediately adds, `and one Lord Jesus Christ,
through whom all things  ,' in order to shew all men, that the
Son is other than all these things which came to be from God (for the
things which came to be from God, came to be through His Son); and
that he had used his foregoing words with reference to the world as
framed by God  , and not as if all things were from the Father as
the Son is. For neither are other things as the Son, nor is the Word
one among others, for He is Lord and Framer of all; and on this
account did the Holy Council declare expressly that He was of the
essence  of the Father, that we might believe the Word to be
other than the nature of things originate, being alone truly from God;
and that no subterfuge should be left open to the irreligious. This
then was the reason why the Council wrote `of the essence.'
20. Again, when the Bishops said that the Word must be described as
the True Power and Image of the Father, in all things exact  and
like the Father, and as unalterable, and as always, and as in Him
without division (for never was the Word not, but He was always,
existing everlastingly with the Father, as the radiance of light),
Eusebius and his fellows endured indeed, as not daring to contradict,
being put to shame by the arguments which were urged against them; but
withal they were caught whispering to each other and winking with
their eyes, that `like,' and `always,' and `power,' and `in Him,'
were, as before, common to us and the Son, and that it was no
difficulty to agree to these. As to `like,' they said that it is
written of us, `Man is the image and glory of God  :' `always,'
that it was written, `For we which live are alway  :' `in Him,'
`In Him we live and move and have our being  :' `unalterable,'
that it is written, `Nothing shall separate us from the love of Christ
 :' as to `power,' that the caterpillar and the locust are called
`power' and `great power  ,' and that it is often said of the
people, for instance, `All the power of the Lord came out of the land
of Egypt  :' and there are others also, heavenly ones, for
Scripture says, `The Lord of powers is with us, the God of Jacob is
our refuge  .' Indeed Asterius, by title the sophist, had said
the like in writing, having learned it from them, and before him Arius
 having learned it also, as has been said. But the Bishops
discerning in this too their dissimulation, and whereas it is written,
`Deceit is in the heart of the irreligious that imagine evil  ,'
were again compelled on their part to collect the sense of the
Scriptures, and to re-say and re-write what they had said before, more
distinctly still, namely, that the Son is `one in essence  ' with
the Father: by way of signifying, that the Son was from the Father,
and not merely like, but the same in likeness  , and of shewing
that the Son's likeness and unalterableness was different from such
copy of the same as is ascribed to us, which we acquire from virtue on
the ground of observance of the commandments. For bodies which are
like each other may be separated and become at distances from each
other, as are human sons relatively to their parents (as it is written
concerning Adam and Seth, who was begotten of him that he was like him
after his own pattern  ); but since the generation of the Son
from the Father is not according to the nature of men, and not only
like, but also inseparable from the essence of the Father, and He and
the Father are one, as He has said Himself, and the Word is ever in
the Father and the Father in the Word, as the radiance stands towards
the light (for this the phrase itself indicates), therefore the
Council, as understanding this, suitably wrote `one in essence,' that
they might both defeat the perverseness of the heretics, and shew that
the Word was other than originated things. For, after thus writing,
they at once added, `But they who say that the Son of God is from
nothing, or created, or alterable, or a work, or from other essence,
these the Holy Catholic Church anathematizes  .' And by saying
this, they shewed clearly that `of the essence,' and `one in essence,'
are destructive of those catchwords of irreligion, such as `created,'
and `work,' and `originated,' and `alterable,' and `He was not before
His generation.' And he who holds these, contradicts the Council; but
he who does not hold with Arius, must needs hold and intend the
decisions of the Council, suitably regarding them to signify the
relation of the radiance to the light, and from thence gaining the
illustration of the truth.
21. Therefore if they, as the others, make an excuse that the terms
are strange, let them consider the sense in which the Council so
wrote, and anathematize what the Council anathematized; and then if
they can, let them find fault with the expressions. But I well know
that, if they hold the sense of the Council, they will fully accept
the terms in which it is conveyed; whereas if it be the sense which
they wish to complain of, all must see that it is idle in them to
discuss the wording, when they are but seeking handles for irreligion.
This then was the reason of these expressions; but if they still
complain that such are not scriptural, that very complaint is a reason
why they should be cast out, as talking idly and disordered in mind.
And let them blame themselves in this matter, for they set the
example, beginning their war against God with words not in Scripture.
However, if a person is interested in the question, let him know,
that, even if the expressions are not in so many words in the
Scriptures, yet, as was said before, they contain the sense of the
Scriptures, and expressing it, they convey it to those who have their
hearing unimpaired for religious doctrine. Now this circumstance it is
for thee to consider, and for those ill-instructed men to give ear to.
It has been shewn above, and must be believed as true, that the Word
is from the Father, and the only Offspring  proper to Him and
natural. For whence may one conceive the Son to be, who is the Wisdom
and the Word, in whom all things came to be, but from God Himself?
However, the Scriptures also teach us this, since the Father says by
David, `My heart uttered a good Word  ,' and, `From the womb
before the morning star I begat Thee  ;' and the Son signifies to
the Jews about Himself, `If God were your Father, ye would love Me;
for I proceeded forth from the Father  .' And again; `Not that
anyone has seen the Father, save He which is from God, He hath seen
the Father  .' And moreover, `I and My Father are one,' and, `I
in the Father and the Father in Me  ,' is equivalent to saying,
`I am from the Father, and inseparable from Him.' And John in saying,
`The Only-begotten Son which is in the bosom of the Father, He hath
declared Him,  ' spoke of what He had learned from the Saviour.
Besides, what else does `in the bosom' intimate, but the Son's genuine
generation from the Father?
22. If then any man conceives God to be compound, as accident  is
in essence, or to have any external envelopement  , and to be
encompassed, or as if there is aught about Him which completes the
essence, so that when we say `God,' or name `Father,' we do not
signify the invisible and incomprehensible essence, but something
about it, then let them complain of the Council's stating that the Son
was from the essence of God; but let them reflect, that in thus
considering they utter two blasphemies; for they make God corporeal,
and they falsely say that the Lord is not Son of the very Father, but
of what is about Him. But if God be simple, as He is, it follows that
in saying `God' and naming `Father,' we name nothing as if about Him,
but signify his essence itself. For though to comprehend what the
essence of God is be impossible, yet if we only understand that God
is, and if Scripture indicates Him by means of these titles, we, with
the intention of indicating Him and none else, call Him God and Father
and Lord. When then He says, `I am that I am,' and `I am the Lord God
 ,' or when Scripture says, `God,' we understand nothing else by
it but the intimation of His incomprehensible essence Itself, and that
He Is, who is spoken of  . Therefore let no one be startled on
hearing that the Son of God is from the Essence of the Father; but
rather let him accept the explanation of the Fathers, who in more
explicit but equivalent language have for `from God' written `of the
essence.' For they considered it the same thing to say that the Word
was `of God' and `of the essence of God,' since the word `God,' as I
have already said, signifies nothing but the essence of Him Who Is. If
then the Word is not in such sense from God, as a son, genuine and
natural, from a father, but only as creatures because they are framed,
and as `all things are from God,' then neither is He from the essence
of the Father, nor is the Son again Son according to essence, but in
consequence of virtue, as we who are called sons by grace. But if He
only is from God, as a genuine Son, as He is, then the Son may
reasonably be called from the essence of God.
23. Again, the illustration of the Light and the Radiance has this
meaning. For the Saints have not said that the Word was related to God
as fire kindled from the heat of the sun, which is commonly put out
again, for this is an external work and a creature of its author, but
they all preach of Him as Radiance  , thereby to signify His
being from the essence, proper and indivisible, and His oneness with
the Father. This also will secure His true unchangableness and
immutability; for how can these be His, unless He be proper Offspring
of the Father's essence? for this too must be taken to confirm His
identity with His own Father. Our explanation then having so religious
an aspect, Christ's enemies should not be startled at the `One in
essence,' either, since this term also has a sound sense and good
reasons. Indeed, if we say that the Word is from the essence of God
(for after what has been said this must be a phrase admitted by them),
what does this mean but the truth and eternity of the essence from
which He is begotten? for it is not different in kind, lest it be
combined with the essence of God as something foreign and unlike it.
Nor is He like only outwardly, lest He seem in some respect or wholly
to be other in essence, as brass shines like gold and silver like tin.
For these are foreign and of other nature, are separated off from each
other in nature and virtues, nor is brass proper to gold, nor is the
pigeon born from the dove  ; but though they are considered like,
yet they differ in essence. If then it be thus with the Son, let Him
be a creature as we are, and not One in essence; but if the Son is
Word, Wisdom, Image of the Father, Radiance, He must in all reason be
One in essence. For unless it be proved that He is not from God, but
an instrument different in nature and different in essence, surely the
Council was sound in its doctrine and correct in its decree  .
24. Further, let every corporeal reference be banished on this
subject; and transcending every imagination of sense, let us, with
pure understanding and with mind alone, apprehend the genuine relation
of son to father, and the Word's proper relation towards God, and the
unvarying likeness of the radiance towards the light: for as the words
`Offspring' and `Son' bear, and are meant to bear, no human sense, but
one suitable to God, in like manner when we hear the phrase `one in
essence,' let us not fall upon human senses, and imagine partitions
and divisions of the Godhead, but as having our thoughts directed to
things immaterial, let us preserve undivided the oneness of nature and
the identity of light; for this is proper to a son as regards a
father, and in this is shewn that God is truly Father of the Word.
Here again, the illustration of light and its radiance is in point
 . Who will presume to say that the radiance is unlike and
foreign to the sun? rather who, thus considering the radiance
relatively to the sun, and the identity of the light, would not say
with confidence, `Truly the light and the radiance are one, and the
one is manifested in the other, and the radiance is in the sun, so
that whoso sees this, sees that also?' but such a oneness and natural
property, what should it be named by those who believe and see aright,
but Offspring one in essence? and God's Offspring what should we
fittingly and suitably consider, but Word, and Wisdom, and Power?
which it were a sin to say was foreign to the Father, or a crime even
to imagine as other than with Him everlastingly. For by this Offspring
the Father made all things, and extended His Providence unto all
things; by Him He exercises His love to man, and thus He and the
Father are one, as has been said; unless indeed these perverse men
make a fresh attempt, and say that the essence of the Word is not the
same as the Light which is in Him from the Father, as if the Light in
the Son were one with the Father, but He Himself foreign in essence as
being a creature. Yet this is simply the belief of Caiaphas and the
Samosatene, which the Church cast out, but these now are disguising;
and by this they fell from the truth, and were declared to be
heretics. For if He partakes in fulness the light from the Father, why
is He not rather that which others partake  , that there be no
medium introduced between Him and the Father? Otherwise, it is no
longer clear that all things were generated by the Son, but by Him, of
whom He too partakes  . And if this is the Word, the Wisdom of
the Father, in whom the Father is revealed and known, and frames the
world, and without whom the Father doth nothing, evidently He it is
who is from the Father: for all things originated partake of Him, as
partaking of the Holy Ghost. And being such, He cannot be from
nothing, nor a creature at all, but rather a proper Offspring from the
Father, as the radiance from light.
 [Prolegg. ch. ii. §6 (2).]
 supr. §7, note 2.
 ex ouk onton.
 Heb. xi. 3.
 By aion, age, seems to be meant duration, or the measure of
duration, before or independent of the existence of motion, which is
in measure of time. As motion, and therefore time, are creatures, so
are the ages. Considered as the measure of duration, an age has a sort
of positive existence, though not an ousia or substance, and means the
same as `world,' or an existing system of things viewed apart from
time and motion. Vid. Theodt. in Hebr. i. 2. Our Lord then is the
Maker of the ages thus considered, as the Apostle also tells us, Hebr.
xi. 3. and God is the King of the ages, 1 Tim. i. 17. or is before all
ages, as being eternal, or proaionios. However, sometimes the word is
synonymous with eternity; `as time is to things which are under time,
so ages to things which are everlasting.' Damasc. Fid. Orth. ii. 1,
and `ages of ages' stands for eternity; and then the `ages' or
measures of duration may be supposed to stand for the ideai or ideas
in the Divine Mind, which seems to have been a Platonic or Gnostic
notion. Hence Synesius, Hymn iii. addresses the Almighty as aionotoke,
parent of the ages. Hence sometimes God Himself is called the Age,
Clem. Alex. Hymn. Pæd. iii. fin. or, the Age of ages, Pseudo-Dion. de
Div. Nom. 5. p. 580. or again, ai& 240;nios. Theodoret sums up what
has been said thus: `Age is not any subsisting substance, but is an
interval indicative of time, now infinite, when God is spoken of, now
commensurate with creation, now with human life.' Hær. v. 6. If then,
as Athan. says in the text, the Word is Maker of the ages, He is
independent of duration altogether; He does not come to be in time,
but is above and beyond it, or eternal. Elsewhere he says, `The words
addressed to the Son in the 144th Psalm, `Thy kingdom is a kingdom of
all ages,' forbid any one to imagine any interval at all in which the
Word did not exist. For if every interval is measured by ages, and of
all the ages the Word is King and Maker, therefore, whereas no
interval at all exists prior to Him, it were madness to say, "There
was once when the Everlasting (ai& 240;nios) was not." Orat. i. 12.
And so Alexander; `Is it not unreasonable that He who made times, and
ages, and seasons, to all of which belongs `was not,' should be said
not to be? for, if so, that interval in which they say the Son was not
yet begotten by the Father, precedes that Wisdom of God which framed
all things.' Theod. Hist. i. 4. vid. also Basil de Sp. S. n. 14.
Hilar. de Trin. xii. 34.
 Herm. Mand. 1. vid. ad Afr. 5.
 [Letter 39, and Prolegg. ch. iv. §4.] He calls it elsewhere a
most profitable book. Incarn. 3.
 Athan. here retorts, as it was obvious to do, the charge brought
against the Council which gave occasion for this Treatise. If the
Council went beyond Scripture in the use of the word `essence' (which
however can hardly be granted), who made this necessary, but they who
had already introduced the phrases, `the Son was out of nothing,' &c.,
&c.? `Of the essence,' and `one in essence,' were directly intended to
contradict and supplant the Arian unscriptural innovations, as he says
below, §20. fin. 21. init. vid. also ad Afros. 6. de Synod. §36, 37.
He observes in like manner that the Arian agenetos, though allowable
as used by religious men, de Syn. §40. was unscriptural, Orat. i. §30,
34. Also Epiph. Hær. 76. p. 941. Basil. contr. Eunom. i. 5. Hilar.
contr. Const. 16. Ambros. Incarn. 80.
 Vid. §10, note 3.
 vid. ad. Afr. 5.
 1 Cor. viii. 6.
 2 Cor. v. 17.
 Hence it stands in the Creed, `from the Father, that is, from
the essence of the Father.' vid. Eusebius's Letter, infr. According to
the received doctrine of the Church all rational beings, and in one
sense all beings whatever, are `from God,' over and above the fact of
their creation; and of this truth the Arians made use to deny our
Lord's proper divinity. Athan. lays down elsewhere that nothing
remains in consistence and life, except from a participation of the
Word, which is to be considered a gift from Him, additional to that of
creation, and separable in idea from it; vid. above, §17, note 5.
contr. Gent. 42. de Incarn. 5. Man thus considered is, in his first
estate, a son of God and born of God, or, to use the term which occurs
so frequently in the Arian controversy, in the number, not only of the
creatures, but of things generate, genneta. This was the sense in
which the Arians said that our Lord was Son of God; whereas, as Athan.
says, `things originate, being works, cannot be called generate,
except so far as, after their making, they partake of the begotten
Son, and are therefore said to have been generated also; not at all in
their own nature, but because of their participation of the Son in the
Spirit.' Orat. i. 56. The question then was, as to the distinction of
the Son's divine generation over that of holy men; and the Catholics
answered that He was ex ousias, from the essence of God; not by
participation of grace, not by resemblance, not in a limited sense,
but really and simply, and therefore by an internal divine act. vid.
below, §22. and infr. §31. [The above note has been modified so as to
eliminate the erroneous identification of gennetos and genetos.]
 Cf. de Syn. §35.
 1 Cor. viii. 6.
 When characteristic attributes and prerogatives are ascribed to
God, or to the Father, this is done only to the exclusion of
creatures, or of false gods, not to the exclusion of His Son who is
implied in the mention of Himself. Thus when God is called only wise,
or the Father the only God, or God is said to be unoriginate,
agenetos, this is not in contrast to the Son, but to all things which
are distinct from God. vid. Orat. iii. 8. Naz. Orat. 30, 13. Cyril.
Thesaur. p 142. `The words "one" and "only" ascribed to God in
Scripture,' says S. Basil, `are not used in contrast to the Son or the
Holy Spirit, but with reference to those who are not God, and falsely
called so.' Ep. 8. n. 3. On the other hand, when the Father is
mentioned, the other Divine Persons are implied in Him, `The Blessed
and Holy Trinity,' says S. Athan. `is indivisible and one in itself;
and when the Father is mentioned, His Word is added, and the Spirit in
the Son; and if the Son is named, in the Son is the Father, and the
Spirit is not external to the Word.' ad Serap. i. 14.
 Vid. also ad Afros. 4. Again, `"I am," to on, is really proper
to God and is a whole, bounded or mutilated neither by aught before
Him, nor after Him, for He neither was, nor shall be.' Naz. Orat. 30.
18 fin. Also Cyril Dial. i. p. 392. Damasc. Fid. Orth. i. 9. and the
Semiarians at Ancyra, Epiph. Hær. 73. 12 init. By the `essence,'
however, or, `substance' of God, the Council did not mean any thing
distinct from God, vid. note 3 infr. but God Himself viewed in His
self-existing nature (vid. Tert. in Hermog, 3.), nay, it expressly
meant to negative the contrary notion of the Arians, that our Lord was
from something distinct from God, and in consequence of created
substance. Moreover the term expresses the idea of God positively, in
contradistinction to negative epithets, such as infinite, immense,
eternal, &c. Damasc. Fid. Orthod. i. 4. and as little implies any
thing distinct from God as those epithets do.
 1 Cor. xi. 7.
 2 Cor. iv. 11.
 Acts xvii. 28.
 Rom. viii. 35, who shall separate.
 Joel ii. 25.
 Ex. xii. 41.
 Ps. xlvi. 7.
 vid. supr. §8, note 3.
 Prov. xii. 20.
 vid. ad Afros. 5, 6. ad Serap. ii. 5. S. Ambrose tells us, that
a Letter written by Eusebius of Nicomedia, in which he said, `If we
call Him true Son of the Father and uncreate, then are we granting
that He is one in essence, homoousion,' determined the Council on the
adoption of the term. de Fid. iii. n. 125. He had disclaimed `of the
essence,' in his Letter to Paulinus. Theod. Hist. i. 4. Arius,
however, had disclaimed homoousion already, Epiph. Hær. 69. 7. It was
a word of old usage in the Church, as Eusebius of Cæsarea confesses in
his Letter, infr. Tertullian in Prax. 13 fin. has the translation
`unius substantiæ:' (vid. Lucifer de non Parc. p. 218.) as he has `de
substantia Patris,' in Prax. 4. and Origen perhaps used the word, vid.
Pamph. Apol. 5. and Theognostus and the two Dionysii, infr. §25, 26.
And before them Clement had spoken of the henosis tes monadikes
ousias, `the union of the single essence,' vid. Le Quien in Damasc.
Fid. Orth. i. 8. Novatian too has `per substantiæ communionem,' de
 The Arians allowed that our Lord was like and the image of the
Father, but in the sense in which a picture is like the original,
differing from it in substance and in fact. In this sense they even
allowed the strong word aparallaktos unvarying [or rather exact]
image, vid. beginning of §20. which had been used by the Catholics
(vid. Alexander, ap. Theod. Hist. i. 3. p. 740.) as by the Semiarians
afterwards, who even added the words kat' ousian, or `according to
substance.' Even this strong phrase, however, kat' ousian aparallaktos
eikon, or aparallaktos homoios, did not appear to the Council an
adequate safeguard of the doctrine. Athan. notices de Syn. that `like'
applies to qualities rather than to essence, §53. Also Basil. Ep. 8.
n. 3. `while in itself,' says the same Father, `it is frequently used
of faint similitudes and falling very far short of the original.' Ep.
9. n. 3. Accordingly, the Council determined on the word homoousion as
implying, as the text expresses it, `the same in likeness,' tauton te
homoiosei, that the likeness might not be analogical. vid. the passage
about gold and brass, §23 below, Cyril in Joan. 1. iii. c. v. p. 302.
[See below de Syn. 15, note 2.]
 Gen. v. 3.
 vid. Euseb.'s Letter, supr.
 gennema, offspring; this word is of very frequent occurrence in
Athan. He speaks of it, Orat. iv. 3. as virtually Scriptural. Yet
Basil, contr. Eunom. ii. 6-8. explicitly disavows the word, as an
unscriptural invention of Eunomius. `That the Father begat we are
taught in many places: that the Son is an offspring we never heard up
to this day, for Scripture says, "unto us a child is born, unto us a
son is given."' c. 7. He goes on to say that `it is fearful to give
Him names of our own to whom God has given a name which is above every
name;' and observes that offspring is not the word which even a human
father would apply to his son, as for instance we read, `Child,
(teknon,) go into the vineyard,' and `Who art thou, my son?' moreover
that fruits of the earth are called offspring (`I will not drink of
the offspring of this vine'), rarely animated things, except indeed in
such instances as, `O generation (offspring) of vipers.' Nyssen
defends his brother, contr. Eunom. Orat. iii. p 105. In the Arian
formula `an offspring, but not as one of the offsprings,' it is
synonymous with `work' or `creature.' On the other hand Epiphanius
uses it, e.g. Hær. 76. n. 8. and Naz. Orat. 29. n. 2. Eusebius,
Demonstr. Ev. iv. 2. Pseudo-Basil. adv. Eunom. iv. p. 280. fin.
 Ps. xlv. 1.
 Ib. cx. 3.
 John viii. 42.
 Ib. vi. 46.
 Ib. x. 30, and xiv. 10.
 Ib. i. 18.
 sumbebekos. Cf. Orat. iv. 2. also Orat. i. 36. The text embodies
the common doctrine of the Fathers. Athenagoras, however, speaks of
God's goodness as an accident, `as colour to the body,' `as flame is
ruddy and the sky blue,' Legat. 24. This, however is but a verbal
difference, for shortly before he speaks of His being, to ontos on,
and His unity of nature, to monophues, as in the number of
episumbebekota auto. Eusebius uses the word sumbebekos in the same way
[but see Orat. iv. 2, note 8], Demonstr. Evang. iv. 3. And hence S.
Cyril, in controversy with the Arians, is led by the course of their
objections to observe, `There are cogent reasons for considering these
things as accidents sumbebekota in God, though they be not.' Thesaur.
p. 263. vid. the following note.
 peribole, and so de Syn. §34. which is very much the same
passage. Some Fathers, however, seem to say the reverse. E.g.
Nazianzen says that `neither the immateriality of God nor
ingenerateness, present to us His essence.' Orat. 28. 9. And S.
Augustine, arguing on the word ingenitus, says, that `not every thing
which is said to be in God is said according to essence.' de Trin. v.
6. And hence, while Athan. in the text denies that there are qualities
or the like belonging to Him, peri auton, it is still common in the
Fathers to speak of qualities, as in the passage of S. Gregory just
cited, in which the words peri theon occur. There is no difficulty in
reconciling these statements, though it would require more words than
could be given to it here. Petavius has treated the subject fully in
his work de Deo. i. 7-11. and especially ii. 3. When the Fathers say
that there is no difference between the divine `proprietates' and
essence, they speak of the fact, considering the Almighty as He is;
when they affirm a difference, they speak of Him as contemplated by
us, who are unable to grasp the idea of Him as one and simple, but
view His Divine Nature as if in projection (if such a word may be
used), and thus divided into substance and quality as man may be
divided into genus and difference.
 Ex. iii. 14, 15.
 In like manner de Synod. §34. Also Basil, `The essence is not
any one of things which do not attach, but is the very being of God.'
contr. Eun. i. 10 fin. `The nature of God is no other than Himself,
for He is simple and uncompounded.' Cyril Thesaur. p. 59. `When we say
the power of the Father, we say nothing else than the essence of the
Father.' August. de Trin. vii. 6. And so Numenius in Eusebius, `Let no
one deride, if I say that the name of the Immaterial is essence and
being.' Præp. Evang. xi. 10.
 Athan.'s ordinary illustration is, as here, not from `fire,' but
from `radiance,' apaugasma, after S. Paul [i.e. Hebrews] and the
Author of the Book of Wisdom, meaning by radiance the light which a
light diffuses by means of the atmosphere. On the other hand Arius in
his letter to Alexander, Epiph. Hær. 69. 7. speaks against the
doctrine of Hieracas that the Son was from the Father as a light from
a light or as a lamp divided into two, which after all was Arian
doctrine. Athanasius refers to fire, Orat. iv. §2 and 10, but still to
fire and its radiance. However we find the illustration of fire from
fire, Justin. Tryph. 61. Tatian contr. Græc. 5. At this early day the
illustration of radiance might have a Sabellian bearing, as that of
fire in Athan.'s had an Arian. Hence Justin protests against those who
considered the Son as `like the sun's light in the heaven,' which
`when it sets, goes away with it,' whereas it is as `fire kindled from
fire.' Tryph. 128. Athenagoras, however, like Athanasius, says `as
light from fire,' using also the word apo& 207;rhoia, effluence: vid.
also Orig. Periarch. i. 2. n. 4. Tertull. Ap. 21. Theognostus, quoted
 vid. de Syn. §41.
 As `of the essence' declared that our Lord was uncreate, so `one
in essence' declared that He was equal with the Father; no term
derived from `likeness,' even `like in essence' answering for this
purpose, for such phrases might all be understood of resemblance or
representation. vid. §20, notes 8, 9.
 Athan. has just used the illustration of radiance in reference
to `of the essence:' and now he says that it equally illustrates `one
in essence;' the light diffused from the sun being at once
contemporaneous and homogeneous with its original.
 Vid. §10 init. note 4.
 The point in which perhaps all the ancient heresies concerning
our Lord's divine nature agreed, was in considering His different
titles to be those of different beings or subjects, or not really and
properly to belong to one and the same person; so that the Word was
not the Son, or the Radiance not the Word, or our Lord was the Son,
but only improperly the Word, not the true Word, Wisdom, or Radiance.
Paul of Samosata, Sabellius [?], and Arius, agreed in considering that
the Son was a creature, and that He was called, made after, or
inhabited by the impersonal attribute called the Word or Wisdom. When
the Word or Wisdom was held to be personal, it became the doctrine of
Chapter VI.--Authorities in Support of the Council. Theognostus;
Dionysius of Alexandria; Dionysius of Rome; Origen.
25. This then is the sense in which they who met at Nicæa made use of
these expressions. But next that they did not invent them for
themselves (since this is one of their excuses), but spoke what they
had received from their predecessors, proceed we to prove this also,
to cut off even this excuse from them. Know then, O Arians, foes of
Christ, that Theognostus  , a learned man, did not decline the
phrase `of the essence,' for in the second book of his Hypotyposes, he
writes thus of the Son:--
"The essence of the Son is not one procured from without, nor accruing
out of nothing  , but it sprang from the Father's essence, as the
radiance of light, as the vapour  of water; for neither the
radiance, nor the vapour, is the water itself or the sun itself, nor
is it alien; but it is an effluence of the Father's essence, which,
however, suffers no partition. For as the sun remains the same, and is
not impaired by the rays poured forth by it, so neither does the
Father's essence suffer change, though it has the Son as an Image of
Itself  ."
Theognostus then, after previously investigating in the way of an
exercise  , proceeds to lay down his sentiments in the foregoing
words. Next, Dionysius, who was Bishop of Alexandria, upon his writing
against Sabellius and expounding at large the Saviour's Economy
according to the flesh, and thence proving against the Sabellians that
not the Father but His Word became flesh, as John has said, was
suspected of saying that the Son as a thing made and originated, and
not one in essence with the Father; on this he writes to his namesake
Dionysius, Bishop of Rome, to allege in his defence that this was a
slander upon him. And he assured him that he had not called the Son
made, nay, did confess Him to be even one in essence. And his words
"And I have written in another letter a refutation of the false charge
they bring against me, that I deny that Christ was one in essence with
God. For though I say that I have not found this term anywhere in Holy
Scripture, yet my remarks which follow, and which they have not
noticed, are not inconsistent with that belief. For I instanced human
birth as being evidently homogeneous, and I observed that undeniably
parents differed from their children only in not being the same
individuals, otherwise there could be neither parents nor children.
And my letter, as I said before, owing to present circumstances I am
unable to produce; or I would have sent you the very words I used, or
rather a copy of it all, which, if I have an opportunity, I will do
still. But I am sure from recollection that I adduced parallels of
things kindred with each other; for instance, that a plant grown from
seed or from root, was other than that from which it sprang, yet was
altogether one in nature with it  : and that a stream flowing
from a fountain, gained a new name, for that neither the fountain was
called stream, nor the stream fountain, and both existed, and the
stream was the water from the fountain"
26. And that the Word of God is not a work or creature, but an
offspring proper to the Father's essence and indivisible, as the great
Council wrote, here you may see in the words of Dionysius, Bishop of
Rome, who, while writing against the Sabellians, thus inveighs against
those who dared to say so:--
"Next, I may reasonably turn to those who divide and cut to pieces and
destroy that most sacred doctrine of the Church of God, the Divine
Monarchy  , making it as it were three powers and partitive
subsistences  and god-heads three. I am told that some among you
who are catechists and teachers of the Divine Word, take the lead in
this tenet, who are diametrically opposed, so to speak, to Sabellius's
opinions; for he blasphemously says that the Son is the Father, and
the Father the Son, but they in some sort preach three Gods, as
dividing the sacred Monad into three subsistences foreign to each
other and utterly separate. For it must needs be that with the God of
the Universe, the Divine Word is united, and the Holy Ghost must
repose  and habitate in God; thus in one as in a summit, I mean
the God of the Universe, must the Divine Triad  be gathered up
and brought together. For it is the doctrine of the presumptuous
Marcion, to sever and divide the Divine Monarchy into three
origins,--a devil's teaching, not that of Christ's true disciples and
lovers of the Saviour's lessons. For they know well that a Triad is
preached by divine Scripture, but that neither Old Testament nor New
preaches three Gods. Equally must one censure those who hold the Son
to be a work, and consider that the Lord has come into being, as one
of things which really came to be; whereas the divine oracles witness
to a generation suitable to Him and becoming, but not to any
fashioning or making. A blasphemy then is it, not ordinary, but even
the highest, to say that the Lord is in any sort a handiwork. For if
He came to be Son, once He was not; but He was always, if (that is) He
be in the Father, as He says Himself, and if the Christ be Word and
Wisdom and Power (which, as ye know, divine Scripture says), and these
attributes be powers of God. If then the Son came into being, once
these attributes were not; consequently there was a time, when God was
without them; which is most absurd. And why say more on these points
to you, men full of the Spirit and well aware of the absurdities which
come to view from saying that the Son is a work? Not attending, as I
consider, to this circumstance, the authors of this opinion have
entirely missed the truth, in explaining, contrary to the sense of
divine and prophetic Scripture in the passage, the words, `The Lord
created me a beginning of His ways unto His works  .' For the
sense of `He created,' as ye know, is not one, for we must understand
`He created' in this place, as `He set over the works made by Him,'
that is, `made by the Son Himself.' And `He created' here must not be
taken for `made,' for creating differs from making. `Is not He thy
Father that hath bought thee? hath He not made thee and created thee
 ?'says Moses in his great song in Deuteronomy. And one may say
to them, O reckless men, is He a work, who is `the First-born of every
creature, who is born from the womb before the morning star  ,'
who said, as Wisdom, `Before all the hills He begets me  ?' And
in many passages of the divine oracles is the Son said to have been
 generated, but nowhere to have  come into being; which
manifestly convicts those of misconception about the Lord's
generation, who presume to call His divine and ineffable generation a
making  . Neither then may we divide into three Godheads the
wonderful and divine Monad; nor disparage with the name of `work' the
dignity and exceeding majesty of the Lord; but we must believe in God
the Father Almighty, and in Christ Jesus His Son, and in the Holy
Ghost, and hold that to the God of the universe the Word is united
 . For `I,' says He, `and the Father are one;' and, `I in the
Father and the Father in Me.' For thus both the Divine Triad, and the
holy preaching of the Monarchy, will be preserved."
27. And concerning the everlasting co-existence of the Word with the
Father, and that He is not of another essence or subsistence, but
proper to the Father's, as the Bishops in the Council said, you may
hear again from the labour-loving  Origen also. For what he has
written as if inquiring and by way of exercise, that let no one take
as expressive of his own sentiments, but of parties who are contending
in investigation, but what he  definitely declares, that is the
sentiment of the labour-loving man. After his prolusions then (so to
speak) against the heretics, straightway he introduces his personal
"If there be an Image of the Invisible God, it is an invisible Image;
nay, I will be bold to add, that, as being the likeness of the Father,
never was it not. For when was that God, who, according to John, is
called Light (for `God is Light'), without a radiance of His proper
glory, that a man should presume to assert the Son's origin of
existence, as if before He was not? But when was not that Image of the
Father's Ineffable and Nameless and Unutterable subsistence, that
Expression and Word, and He that knows the Father? for let him
understand well who dares to say, `Once the Son was not,' that he is
saying, `Once Wisdom was not,' and `Word was not,' and `Life was
And again elsewhere he says:--
"But it is not innocent nor without peril, if because of our weakness
of understanding we deprive God, as far as in us lies, of the
Only-begotten Word ever co-existing with Him; and the Wisdom in which
He rejoiced; else He must be conceived as not always possessed of
See, we are proving that this view has been transmitted from father to
father; but ye, O modern Jews and disciples of Caiaphas, how many
fathers can ye assign to your phrases? Not one of the understanding
and wise; for all abhor you, but the devil alone  ; none but he
is your father in this apostasy, who both in the beginning sowed you
with the seed of this irreligion, and now persuades you to slander the
Ecumenical Council  , for committing to writing, not your
doctrines, but that which from the beginning those who were
eye-witnesses and ministers of the Word have handed down to us  .
For the faith which the Council has confessed in writing, that is the
faith of the Catholic Church; to assert this, the blessed Fathers so
expressed themselves while condemning the Arian heresy; and this is a
chief reason why these apply themselves to calumniate the Council. For
it is not the terms which trouble them  , but that those terms
prove them to be heretics, and presumptuous beyond other heresies.
 Athanasius elsewhere calls him `the admirable and excellent.' ad
Serap. iv. 9. He was Master of the Catechetical school of Alexandria
towards the end of the third century, being a scholar, or at least a
follower of Origen. His seven books of Hypotyposes treated of the Holy
Trinity, of angels, and evil spirits, of the Incarnation, and the
Creation. Photius, who gives this account, Cod. 106, accuses him of
heterodoxy on these points; which Athanasius in a measure admits, as
far as the wording of his treatise went, when he speaks of his
`investigating by way of exercise.' Eusebius does not mention him at
all. [His remains in Routh, Rell. iii. 409-414.]
 Vid. above §15. fin. `God was alone,' says Tertullian, `because
there was nothing external to Him, extrinsecus; yet not even then
alone, for He had with Him, what He had in Himself, His Reason.' in
Prax. 5. Non per adoptionem spiritus filius fit extrinsecus, sed
naturâ filius est. Origen. Periarch. i. 2. n. 4.
 From Wisdom vii. 25. and so Origen, Periarch. i. 2. n. 5. and 9.
and Athan. de Sent. Dionys. 15.
 It is sometimes erroneously supposed that such illustrations as
this are intended to explain how the Sacred Mystery in question is
possible, whereas they are merely intended to shew that the words we
use concerning it are not self-contradictory, which is the objection
most commonly brought against them. To say that the doctrine of the
Son's generation does not intrench upon the Father's perfection and
immutability, or negative the Son's eternity, seems at first sight
inconsistent with what the words Father and Son mean, till another
image is adduced, such as the sun and radiance, in which that alleged
inconsistency is seen to exist in fact. Here one image corrects
another; and the accumulation of images is not, as is often thought,
the restless and fruitless effort of the mind to enter into the
Mystery, but is a safeguard against any one image, nay, any collection
of images being supposed sufficient. If it be said that the language
used concerning the sun and its radiance is but popular not
philosophical, so again the Catholic language concerning the Holy
Trinity may, nay must be, economical, not adequate, conveying the
truth, not in the tongues of angels, but under human modes of thought
 en gumnasi& 139; exetasas. And so §27. of Origen, xeton kai
gumnazon. Constantine too, writing to Alexander and Arius, speaks of
altercation, phusikes tinos gumnasias heneka. Socr. i. 7. In somewhat
a similar way, Athanasius speaks of Dionysius writing kat' oikonomian,
economically, or with reference to certain persons addressed or
objects contemplated, de Sent. D. 6. and 26.
 The Arians at Nicæa objected to this image, Socr. i. 8. as
implying that the Son was a probole, issue or development, as
Valentinus taught. Epiph. Hær. 69. 7. Athanasius elsewhere uses it
 By the Monarchy is meant the doctrine that the Second and Third
Persons in the Ever-blessed Trinity are ever to be referred in our
thoughts to the First as the Fountain of Godhead, vid. §15. note 9,
and §19, note 6. It is one of the especial senses in which God is said
to be one. Cf. Orat. iii. §15. vid. also iv. §1. `The Father is union,
henosis,' says S. Greg. Naz. `from whom and unto whom are the others.'
Orat. 42. 15. also Orat. 20. 7. and Epiph. Hær. 57. 5. Tertullian,
before Dionysius, uses the word Monarchia, which Praxeas had perverted
into a kind of Unitarianism or Sabellianism, in Prax. 3. Irenæus too
wrote on the Monarchy, i.e. against the doctrine that God is the
author of evil. Eus. Hist. v. 20. [see S. Iren. fragment 33, Ante-Nic.
Lib.] And before him was Justin's work de Monarchia, where the word is
used in opposition to Polytheism. The Marcionites, whom Dionysius
presently mentions, are also specified in the above extract by Athan.
vid. also Cyril. Hier. Cat. xvi. 3. Epiphanius says that their three
origins were God, the Creator, and the evil spirit. Hær. 42, 3. or as
Augustine says, the good, the just, and the wicked, which may be taken
to mean nearly the same thing. Hær. 22. The Apostolical Canons
denounce those who baptize into Three Unoriginate; vid. also Athan.
Tom. ad Antioch. 5. Naz. Orat. 20. 6. Basil denies treis archikai
hupostaseis, de Sp. S. 38. which is a Platonic phrase.
 And so Dionysius Alex. in a fragment preserved by S. Basil, `If
because the subsistences are three, they say that they are partitive,
memerismenas, still three there are, though these persons dissent, or
they utterly destroy the Divine Trinity.' de Sp. S. n. 72. Athan.
expresses the same more distinctly, ou treis hupostaseis memerismenas,
Expos. Fid. §2. In S. Greg. Naz. we find ameristos en memerismenois he
theotes. Orat. 31. 14. Elsewhere for mem. he substitutes aper&
191;egmenas. Orat. 20. 6. apexenomenas allelon kai diespasmenas. Orat.
23. 6. as infr. xenas allelon pantapasi kechorismenas. The passage in
the text comes into question in the controversy about the ex
hupostaseos e ousias of the Nicene Creed, of which infr. on the Creed
itself in Eusebius's Letter.
 The word trias, usually translated Trinity, is first used by
Theophilus, ad Autol. ii. 15. Gibbon remarks that the doctrine of `a
numerical rather than a generical unity,' which has been explicitly
put forth by the Latin Church, is favoured by the Latin language;
trias seems to excite the idea of substance, trinitas of qualities.'
ch. 21. note 74. It is certain that the Latin view of the sacred
truth, when perverted, becomes Sabellianism; and that the Greek, when
perverted, becomes Arianism; and we find Arius arising in the East,
Sabellius in the West. It is also certain that the word Trinitas is
properly abstract; and expresses trias or `a three,' only in an
ecclesiastical sense. But Gibbon does not seem to observe that Unitas
is abstract as well as Trinitas; and that we might just as well say in
consequence, that the Latins held an abstract unity or a unity of
qualities, while the Greeks by monas taught the doctrine of `a one' or
a numerical unity. `Singularitatem hanc dico (says S. Ambrose), quod
Græce monotes dicitur; singularitas ad personam pertinet, unitas ad
naturam.' de Fid. v. 1. It is important, however, to understand, that
`Trinity' does not mean the state or condition of being three, as
humanity is the condition of being man, but is synonymous with three
persons. Humanity does not exist and cannot be addressed, but the Holy
Trinity is a three, or a unity which exists in three. Apparently from
not considering this, Luther and Calvin objected to the word Trinity,
`It is a common prayer,' says Calvin: `Holy Trinity, one God, have
mercy on us. It displeases me, and savours throughout of barbarism.'
Ep. ad Polon. p. 796.
 Prov. viii. 22.
 Deut. xxxii. 6.
 Col. i. 15, and Ps. cx. 3.
 Prov. viii. 25.
 This extract discloses to us (in connexion with the passages
from Dionysius Alex. here and in the de Sent. D.) a remarkable
anticipation of the Arian controversy in the third century. 1. It
appears that the very symbol of en hote ouk en, `once He was not,' was
asserted or implied; vid. also the following extract from Origen, §27.
and Origen Periarchon, iv. 28. where mention is also made of the ex
ouk onton, `out of nothing,' which was the Arian symbol in opposition
to `of the substance.' Allusions are made besides, to `the Father not
being always Father,' de Sent. D. 15. and `the Word being brought to
be by the true Word, and Wisdom by the true Wisdom;' ibid. 25. 2. The
same special text is used in defence of the heresy, and that not at
first sight an obvious one, which is found among the Arians, Prov.
viii. 22. 3. The same texts were used by the Catholics, which occur in
the Arian controversy. e.g. Deut. xxxii. 6. against Prov. viii. 22.
and such as Ps. cx. 3. Prov. viii. 25. and the two John x. 30. and
xiv. 10. 4. The same Catholic symbols and statements are found, e.g.
`begotten not made,' `one in essence,' `Trinity,' adiaireton,
anarchon, aeigenes, `light from light,' &c. Much might be said on this
circumstance, as forming part of the proof of the very early date of
the development and formation of the Catholic theology, which we are
at first sight apt to ascribe to the 4th and 5th centuries. [But see
Introd. to de Sent. Dion.]
 philoponou, and so Serap. iv. 9. [This place is referred to by
Socr. vi. 13.]
 ha men hos zeton kai gumnazon ergapse, tauta me hos autou
phronountos dechestho tis, alla ton pros erin philoneikounton en to
zetein, adeos horizon apophainetai, touto tou philoponou to phronema
esti. ;;alla. Certe legendum all' ha, idque omnino exigit sensus.
Montfaucon. Rather for adeos read ha de hos, and put the stop at
zetein instead of dechestho tis.
 Supr. §5.
 vid. supr. §4. Orat. i. §7. Ad Afros. 2, twice. Apol. contr.
Arian. 7. ad Ep. Ęg. 5. Epiph. Hær. 70. 9. Euseb. Vit. Const. iii. 6.
The Council was more commonly called megale, vid. supr. §26. The
second General Council, a.d. 381, took the name of ecumenical. vid.
Can. 6. fin. but incidentally. The Council of Ephesus so styles itself
in the opening of its Synodical Letter.
 The profession under which the decrees of Councils come to us is
that of setting forth in writing what has ever been held orally or
implicitly in the Church. Hence the frequent use of such phrases as
engraphos exetethe with reference to them. Thus Damasus, Theod. H. E.
v. 10. speaks of that `apostolical faith, which was set forth in
writing by the Fathers in Nicæa.' On the other hand, Ephrem of Antioch
speaks of the doctrine of our Lord's perfect humanity being
`inculcated by our Holy Fathers, but not as yet [i.e. till the Council
of Chalcedon] being confirmed by the decree of an ecumenical Council.'
Phot. 229. p. 801. (engraphos, however, sometimes relates to the act
of subscribing; Phot. ibid. or to Scripture, Clement. Strom. i. init.
p. 321.) Hence Athan. says ad Afros. 1. and 2. that `the Word of the
Lord which was given through the ecumenical Council in Nicæa remaineth
for ever;' and uses against its opposers the texts, `Remove not the
ancient landmark which thy fathers have set' (vid. also Dionysius in
Eus. H. E. vii. 7.), and `He that curseth his father or his mother,
shall surely be put to death.' Prov. xxii. 28. Ex. xxi. 17. vid. also
Athan. ad Epict. 1. And the Council of Chalcedon professes to `drive
away the doctrines of error by a common decree, and renew the
unswerving faith of the Fathers,' Act. v. p. 452. [t. iv. 1453 ed.
Col.] `as,' they proceed, `from of old the prophets spoke of Christ,
and He Himself instructed us, and the creed of the Fathers has
delivered to us,' whereas `other faith it is not lawful for any to
bring forth, or to write, or to draw up, or to hold, or to teach.' p.
456. [1460 ed. Col.] vid. S. Leo. supr. p. 5. note m. This, however,
did not interfere with their adding without undoing. `For,' says
Vigilius, `if it were unlawful to receive aught further after the
Nicene statutes, on what authority venture we to assert that the Holy
Ghost is of one substance with the Father, which it is notorious was
there omitted?' contr. Eutych. v. init.; he gives other instances,
some in point, others not. vid. also Eulogius, apud Phot. Cod. 23. pp.
829. 853. Yet to add to the confession of the Church is not to add to
the faith, since nothing can be added to the faith. Leo, Ep. 124. p.
1237. Nay, Athan. says that the Nicene faith is sufficient to refute
every heresy, ad Max. 5. fin. (also Leo. Ep. 54. p. 956. and Naz. Ep.
102. init.) excepting, however, the doctrine of the Holy Spirit; which
explains his meaning. The Henoticon of Zeno says the same, but with
the intention of dealing a blow at the Council of Chalcedon. Evagr.
iii. 14. p. 345. Aetius at Chalcedon says that at Ephesus and
Chalcedon the Fathers did not profess to draw up an exposition of
faith, and that Cyril and Leo did but interpret the Creed. Conc. t. 2.
p. 428. [t. iv. 1430, 1431 ed. Col. See this whole subject very amply
treated in Dr. Pusey's On the Clause, And the Son, pp. 76 sqq.] Leo
even says that the Apostles' Creed is sufficient against all heresies,
and that Eutyches erred on a point `of which our Lord wished no one of
either sex in the Church to be ignorant,' and he wishes Eutyches to
take the plentitude of the Creed `puro et simplici corde.' Ep. 31. p.
 Supr. §21. init.
Chapter VII.--On the Arian Symbol "Unoriginate." This term afterwards
adopted by them; and why; three senses of it. A fourth sense.
Unoriginate denotes God in contrast to His creatures, not to His Son;
Father the scriptural title instead; Conclusion.
28. This in fact was the reason, when the unsound nature of their
phrases had been exposed at that time, and they were henceforth open
to the charge of irreligion, that they proceeded to borrow of the
Greeks the term Unoriginate  , that, under shelter of it, they
might reckon among the things originated and the creatures, that Word
of God, by whom these very things came to be; so unblushing are they
in their irreligion, so obstinate in their blasphemies against the
Lord. If then this want of shame arises from ignorance of the term,
they ought to have learned of those who gave it them, and who have not
scrupled to say that even intellect, which they derive from Good, and
the soul which proceeds from intellect, though their respective
origins be known, are notwithstanding unoriginated, for they
understand that by so saying they do not disparage that first Origin
of which the others come  . This being the case, let them say the
like themselves, or else not speak at all of what they do not know.
But if they consider they are acquainted with the subject, then they
must be interrogated; for  the expression is not from divine
Scripture  , but they are contentious, as elsewhere, for
unscriptural positions. Just as I have related the reason and sense,
with which the Council and the Fathers before it defined and published
`of the essence,' and `one in essence,' agreeably to what Scripture
says of the Saviour; so now let them, if they can, answer on their
part what has led them to this unscriptural phrase, and in what sense
they call God Unoriginated? In truth, I am told  , that the name
has different senses; philosophers say that it means, first `what has
not yet, but may, come to be;' next, `what neither exists, nor can
come into being;' and thirdly, `what exists indeed, but was neither
originated nor had origin of being, but is everlasting and
indestructible  .' Now perhaps they will wish to pass over the
first two senses, from the absurdity which follows; for according to
the first, things that already have come to be, and things that are
expected to come to be, are unoriginated; and the second is more
absurd still; accordingly they will proceed to the third sense, and
use the word in it; though here, in this sense too, their irreligion
will be quite as great. For if by unoriginated they mean what has no
origin of being, nor is originated or created, but eternal, and say
that the Word of God is contrary to this, who comprehends not the
craft of these foes of God? who but would stone  such madmen?
for, when they are ashamed to bring forward again those first phrases
which they fabled, and which were condemned, the wretches have taken
another way to signify them, by means of what they call unoriginate.
For if the Son be of things originate, it follows, that He too came to
be from nothing; and if He has an origin of being, then He was not
before His generation; and if He is not eternal, there was once when
He was not  .
29. If these are their sentiments they ought to signify their
heterodoxy in their own phrases, and not to hide their perverseness
under the cloke of the Unoriginate. But instead of this, the
evil-minded men do all things with craftiness like their father, the
devil; for as he attempts to deceive in the guise of others, so these
have broached the term Unoriginate, that they might pretend to speak
piously of God, yet might cherish a concealed blasphemy against the
Lord, and under a veil might teach it to others. However, on the
detecting of this sophism, what remains to them? `We have found
another,' say the evildoers; and then proceed to add to what they have
said already, that Unoriginate means what has no author of being, but
stands itself in this relation to things originated. Unthankful, and
in truth deaf to the Scriptures! who do everything, and say
everything, not to honour God, but to dishonour the Son, ignorant that
he who dishonours the Son, dishonours the Father. For first, even
though they denote God in this way, still the Word is not proved to be
of things originated. For again, as being an offspring of the essence
of the Father, He is of consequence with Him eternally. For this name
of offspring does not detract from the nature of the Word, nor does
Unoriginated take its sense from contrast with the Son, but with the
things which come to be through the Son; and as he who addresses an
architect, and calls him framer of house or city, does not under this
designation allude to the son who is begotten from him, but on account
of the art and science which he displays in his work, calls him
artificer, signifying thereby that he is not such as the things made
by him, and while he knows the nature of the builder, knows also that
he whom he begets is other than his works; and in regard to his son
calls him father, but in regard to his works, creator and maker; in
like manner he who says in this sense that God is unoriginate, names
Him from His works, signifying, not only that He is not originated,
but that He is maker of things which are so; yet is aware withal that
the Word is other than the things originate, and alone a proper
offspring of the Father, through whom all things came to be and
consist  .
30. In like manner, when the Prophets spoke of God as All-ruling, they
did not so name Him, as if the Word were included in that All; (for
they knew that the Son was other than things originated, and Sovereign
over them Himself, according to His likeness to the Father); but
because He is Ruler over all things which through the Son He has made,
and has given the authority of all things to the Son, and having given
it, is Himself once more the Lord of all things through the Word.
Again, when they called God, Lord of the powers  , they said not
this as if the Word was one of those powers, but because while He is
Father of the Son, He is Lord of the powers which through the Son have
come to be. For again, the Word too, as being in the Father, is Lord
of them all, and Sovereign over all; for all things, whatsoever the
Father hath, are the Son's. This then being the force of such titles,
in like manner let a man call God unoriginated, if it so please him;
not however as if the Word were of originated things, but because, as
I said before, God not only is not originated, but through His proper
Word is He the maker of things which are so. For though the Father be
called such, still the Word is the Father's Image, and one in essence
with Him; and being His Image, He must be distinct from things
originated, and from everything; for whose Image He is, His property
and likeness He hath: so that he who calls the Father unoriginated and
almighty, perceives in the Unoriginated and the Almighty, His Word and
His Wisdom, which is the Son. But these wondrous men, and prompt for
irreligion, hit upon the term Unoriginated, not as caring for God's
honour, but from malevolence towards the Saviour; for if they had
regard to honour and reverent language, it rather had been right and
good to acknowledge and to call God Father, than to give Him this
name; for in calling God unoriginated, they are, as I said before,
calling Him from things which came to be, and as a Maker only, that so
they may imply the Word to be a work after their own pleasure; but he
who calls God Father, in Him withal signifies His Son also, and cannot
fail to know that, whereas there is a Son, through this Son all things
that came to be were created.
31. Therefore it will be much more accurate to denote God from the Son
and to call Him Father, than to name Him and call Him Unoriginated
from His works only; for the latter term refers to the works that have
come to be at the will of God through the Word, but the name of Father
points out the proper offspring from His essence. And whereas the Word
surpasses things originated, by so much and more also doth calling God
Father surpass the calling Him Unoriginated; for the latter is
non-scriptural and suspicious, as it has various senses; but the
former is simple and scriptural, and more accurate, and alone implies
the Son. And `Unoriginated' is a word of the Greeks who know not the
Son: but `Father' has been acknowledged and vouchsafed by our Lord;
for He knowing Himself whose Son He was, said, `I in the Father and
the Father in Me  ;' and, `He that hath seen Me hath seen the
Father;' and, `I and the Father are one  ;' but nowhere is He
found to call the Father Unoriginated. Moreover, when He teaches us to
pray, He says not, `When ye pray, say, O God Unoriginated,' but
rather, `When ye pray, say, Our Father, which art in heaven  .'
And it was His Will, that the Summary of our faith should have the
same bearing. For He has bid us be baptized, not in the name of
Unoriginate and Originate, not into the name of Uncreate and Creature,
but into the name of Father, Son, and Holy Spirit  , for with
such an initiation we too are made sons verily  , and using the
name of the Father, we acknowledge from that name the Word in the
Father. But if He wills that we should call His own Father our Father,
we must not on that account measure ourselves with the Son according
to nature, for it is because of the Son that the Father is so called
by us; for since the Word bore our body and came to be in us,
therefore by reason of the Word in us, is God called our Father. For
the Spirit of the Word in us names through us His own Father as ours,
which is the Apostle's meaning when he says, `God hath sent forth the
Spirit of His Son into your hearts, crying, Abba, Father  .'
32. But perhaps being refuted as touching the term Unoriginate also,
they will say according to their evil nature, `It behoved, as regards
our Lord and Saviour Jesus Christ also, to state from the Scriptures
what is there written of Him, and not to introduce non-scriptural
expressions.' Yes, it behoved, say I too; for the tokens of truth are
more exact as drawn from Scripture, than from other sources  ;
but the ill disposition and the versatile and crafty irreligion of
Eusebius and his fellows, compelled the Bishops, as I said before, to
publish more distinctly the terms which overthrew their irreligion;
and what the Council did write has already been shewn to have an
orthodox sense, while the Arians have been shewn to be corrupt in
their phrases, and evil in their dispositions. The term Unoriginate,
having its own sense, and admitting of a religious use, they
nevertheless, according to their own idea, and as they will, use for
the dishonour of the Saviour, all for the sake of contentiously
maintaining, like giants  , their fight with God. But as they did
not escape condemnation when they adduced these former phrases, so
when they misconceive of the Unoriginated which in itself admits of
being used well and religiously, they were detected, being disgraced
before all, and their heresy everywhere proscribed. This then, as I
could, have I related, by way of explaining what was formerly done in
the Council; but I know that the contentious among Christ's foes will
not be disposed to change even after hearing this, but will ever
search about for other pretences, and for others again after those.
For as the Prophet speaks, `If the Ethiopian change his skin, or the
leopard his spots  ', then will they be willing to think
religiously, who have been instructed in irreligion. Thou however,
beloved, on receiving this, read it by thyself; and if thou approvest
of it, read it also to the brethren who happen to be present, that
they too on hearing it, may welcome the Council's zeal for the truth,
and the exactness of its sense; and may condemn that of Christ's foes,
the Arians, and the futile pretences, which for the sake of their
irreligious heresy they have been at the pains to frame among
themselves; because to God and the Father is due the glory, honour,
and worship with His co-existent Son and Word, together with the
All-holy and Life-giving Spirit, now and unto endless ages of ages.
 ageneton. Opportunity will occur for noticing this celebrated
word on Orat. i. 30-34. where the present passage is partly rewritten,
partly transcribed. Mention is also made of it in the De Syn. 46, 47.
Athanasius would seem to have been but partially acquainted with the
writings of the Anomoeans, whose symbol it was, and to have argued
with them from the writings of the elder Arians, who had also made use
of it. [On Newman's unfortunate confusion of ageneton and agenneton,
see Lightfoot, as quoted in the note on Exp. Fid. §1. Newman's reasons
are stated in note 7 to Orat. i. 56.]
 Montfaucon quotes a passage from Plato's Phædrus, in which the
human soul is called `unoriginate and immortal [246 a.];' but Athan.
is referring to another subject, the Platonic, or rather the Eclectic
[i.e. Neo-Platonic] Trinity. Thus Theodoret, `Plotinus, and Numenius,
explaining the sense of Plato, say, that he taught Three principles
beyond time and eternal, Good, Intellect, and the Soul of all,' de
Affect. Cur. ii. p. 750. And so Plotinus himself, `It is as if one
were to place Good as the centre, Intellect like an immoveable circle
round, and Soul a moveable circle, and moveable by appetite.' 4
Ennead. iv. c. 16. vid. Porphyry in Cyril. contr. Julian. viii. t.
ult. p. 271. vid. ibid. i. p. 32. Plot. 3 Ennead. v. 2 and 3. Athan.'s
testimony that the Platonists considered their three hupostaseis all
unoriginate is perhaps a singular one. In 5 Ennead. iv. 1. Plotinus
says what seems contrary to it, he de arche agennetos, speaking of his
tagathon. Yet Plato, quoted by Theodoret, ibid. p. 749, speaks of eite
archen eite archas.
 epei malistai, hoti malista, Orat. 1. §36. de Syn. §21. fin.
hotan malista, Apol. ad Const. 23. kai malista, de Syn. §42, 54.
 Cf. §18, n. 8.
 And so de Syn. §46. `we have on careful inquiry ascertained,
&c.' Again, `I have acquainted myself on their account [the Arians']
with the meaning of ageneton.' Orat. i. §30. This is remarkable, for
Athan. was a man of liberal education, as his Orat. contr. Gent. and
de Incarn. shew, especially, his acquaintance with the Platonic
philosophy. Sulpicius too speaks of him as a jurisconsultus, Sacr.
Hist. ii. 50. S. Gregory Naz. says, that he gave some attention, but
not much, to the subjects of general education, ton enkuklion, that he
might not be altogether ignorant, of what he nevertheless despised,
Orat. 21. 6. In the same way S. Basil, whose cultivation of mind none
can doubt, speaks slightingly of his own philosophical knowledge. He
writes of his `neglecting his own weakness, and being utterly
unexercised in such disquisitions;' contr. Eunom. init. And so in de
Sp. §5. he says, that `they who have given time' to vain philosophy,
`divide causes into principal, cooperative,' &c. Elsewhere he speaks
of having `expended much time on vanity, and wasted nearly all his
youth in the vain labour of pursuing the studies of that wisdom which
God has made foolishness,' Ep. 223. 2. In truth, Christianity has a
philosophy of its own. Thus in the commencement of his Viæ Dux
Anastasius says, `It is a first point to be understood, that the
tradition of the Catholic Church does not proceed upon, or follow, the
philosophical definitions in all respects, and especially as regards
the mystery of Christ, and the doctrine of the Trinity, but a certain
rule of its own, evangelical and apostolical.' p. 20.
 Four senses of ageneton are enumerated, Orat. i. §30. 1. What is
not as yet, but is possible; 2. what neither has been nor can be; 3.
what exists, but has not come to be from any cause; 4. what is not
made, but is ever. Only two senses are specified in the de Syn. §46.
and in these the question really lies; 1. what is, but without a
cause; 2. uncreate.
 Ballesthosan para panton, Orat. ii. §28. An apparent allusion to
the punishment of blasphemy and idolatry under the Jewish Law. vid.
[Ex. xix. 13. and] reference to Ex. xxi. 17, in §27, note 2. Thus,
e.g. Nazianzen: `While I go up the mount with good heart, that I may
become within the cloud, and may hold converse with God, for so God
bids; if there be any Aaron, let him go up with me and stand near. And
if there be any Nadab or Abihu, or of the elders, let him go up, but
stand far off, according to the measure of his purification....But if
any one is an evil and savage beast, and quite incapable of science
and theology; let him stand off still further, and depart from the
mount: or he will be stoned and crushed; for the wicked shall be
miserably destroyed. For as stones for the bestial are true words and
strong. Whether he be leopard, let him die spots and all,' &c. &c.
Orat. 28. 2.
 The Arians argued that the word unoriginate implied originate or
creature as its correlative, and therefore indirectly signified
Creator; so that the Son being not unoriginate, was not the Creator.
Athan. answers, that in the use of the word, whether there be a Son
does not come into the question. As the idea of Father and Son does
not include creation, so that of creator and creature does not include
generation; and it would be as illogical to infer that there are no
creatures because there is a Son as that there is no Son because there
 The whole of this passage is repeated in Orat. i. 32. &c. vid.
for this particular argument, Basil also, contr. Eunom. i. 16.
 i.e. of hosts.
 John xiv. 9, 10.
 Ib. x. 30.
 Matt. vi. 9.
 And so S. Basil, `Our faith was not in Framer and Work, but in
Father and Son were we sealed through the grace in baptism.' contr.
Eunom. ii. 22. And a somewhat similar passage occurs Orat. ii. §41.
 huiopoioumetha alethos. This strong term `truly' or `verily'
seems taken from such passages as speak of the `grace and truth' of
the Gospel, John i. 12-17. Again S. Basil says, that we are sons,
kurios, `properly,' and protos `primarily,' in opposition to tropikos,
`figuratively,' contr. Eunom. ii. 23. S. Cyril too says, that we are
sons `naturally' phusikos as well as kata charin, vid. Suicer Thesaur.
v. hui& 231;s. i. 3. Of these words, alethos, phusikos, kurios, and
protos, the first two are commonly reserved for our Lord; e.g. ton
alethos hui& 232;n, Orat. ii. §37. hemeis huioi, ouk hos ekeinos
phusei kai aletheia, iii. §19. Hilary seems to deny us the title of
`proper' sons; de Trin. xii. 15; but his `proprium' is a translation
of idion, not kurios. And when Justin says of Christ ho monos
legomenos kurios hui& 232;s, Apol. ii. 6. kurios seems to be used in
reference to the word kurios, Lord, which he has just been using,
kuriologein being sometimes used by him as others in the sense of
`naming as Lord,' like theologein. vid. Tryph. 56. There is a passage
in Justin's ad Græc. 21. where he (or the writer) when speaking of ego
eimi ho hon, uses the word in the same ambiguous sense; ouden gar
onoma epi theou kuriologeisthai dunaton, 21; as if kurios, the Lord,
by which `I am' is translated, were a sort of symbol of that proper
name of God which cannot be given. But to return; the true doctrine
then is, that, whereas there is a primary and secondary sense in which
the word Son is used, primary when it has its formal meaning of
continuation of nature, and secondary when it is used nominally, or
for an external resemblance to the first meaning, it is applied to the
regenerate, not in the secondary sense, but in the primary. S. Basil
and S. Gregory Nyssen consider Son to be `a term of relationship
according to nature' (vid. supr. §10, note 1.), also Basil in Psalm
xxviii. 1. The actual presence of the Holy Spirit in the regenerate in
substance (vid. Cyril, Dial. 7. p. 638.) constitutes this relationship
of nature; and hence after the words quoted from S. Cyril in the
beginning of the note, in which he says, that we are sons, phusikos,
he proceeds, `naturally, because we are in Him, and in Him alone.'
vid. Athan.'s words which follow in the text at the end of §31. And
hence Nyssen lays down, as a received truth, that `to none does the
term "proper," kuriotaton, apply, but to one in whom the name responds
with truth to the nature,' contr. Eunom. iii. p. 123. And he also
implies, p. 117, the intimate association of our sonship with
Christ's, when he connects together regeneration with our Lord's
eternal generation, neither being dia pathous, or, of the will of the
flesh. If it be asked, what the distinctive words are which are
incommunicably the Son's, since so much is man's, it is obvious to
answer, idios hui& 232;s and monogenes, which are in Scripture, and
the symbols `of the essence,' and `one in essence,' of the Council;
and this is the value of the Council's phrases, that, while they guard
the Son's divinity, they allow full scope, without risk of entrenching
on it, to the Catholic doctrine of the fulness of the Christian
privileges. vid. supr. §19, note.
 Gal. iv. 6.
 Cf. contr. Gent. init. Incarn. 57. ad Ep. Ęg. 4. Vit. Ant. 16.
And passim in Athan.
 And so, Orat. ii. §32, kata tous mutheuomenous gigantas. And so
Nazianzen, Orat. 43. 26. speaking of the disorderly Bishops during the
Arian ascendancy. Also Socr. v. 10. Sometimes the Scripture giants are
spoken of, sometimes the mythological.
 Jer. xiii. 23.
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