32. It is plain from this that the Arians are not fighting with us about their heresy; but while they pretend us, their real fight is against the Godhead Itself. For if the voice were ours which says, This it My Son [2410] ,' small were our complaint of them; but if it is the Father's voice, and the disciples heard it, and the Son too says of Himself, Before all the mountains He begat me [2411] ,' are they not fighting against God, as the giants [2412] in story, having their tongue, as the Psalmist says, a sharp sword [2413] for irreligion? For they neither feared the voice of the Father, nor reverenced the Saviour's words, nor trusted the Saints, one of whom writes, Who being the Brightness of His glory and the Expression of His subsistence,' and Christ the power of God and the Wisdom of God [2414] ;' and another says in the Psalm, With Thee is the well of life, and in Thy Light shall we see light,' and Thou madest all things in Wisdom [2415] ;' and the Prophets say, And the Word of the Lord came to me [2416] ;' and John, In the beginning was the Word;' and Luke, As they delivered them unto us which from the beginning were eye-witnesses and ministers of the Word [2417] ;' and as David again says, He sent His Word and healed them [2418] .' All these passages proscribe in every light the Arian heresy, and signify the eternity of the Word, and that He is not foreign but proper to the Father's Essence. For when saw any one light without radiance? or who dares to say that the expression can be different from the subsistence? or has not a man himself lost his mind [2419] who even entertains the thought that God was ever without Reason and without Wisdom? For such illustrations and such images has Scripture proposed, that, considering the inability of human nature to comprehend God, we might be able to form ideas even from these however poorly and dimly, and as far as is attainable [2420] . And as the creation contains abundant matter for the knowledge of the being of a God and a Providence (for by the greatness and beauty of the creatures proportionably the Maker of them is seen [2421] '), and we learn from them without asking for voices, but hearing the Scriptures we believe, and surveying the very order and the harmony of all things, we acknowledge that He is Maker and Lord and God of all, and apprehend His marvellous Providence and governance over all things; so in like manner about the Son's Godhead, what has been above said is sufficient, and it becomes superfluous, or rather it is very mad to dispute about it, or to ask in an heretical way, How can the Son be from eternity? or how can He be from the Father's Essence, yet not a part? since what is said to be of another, is a part of him; and what is divided, is not whole.
33. These are the evil sophistries of the heterodox; yet, though we have already shewn their shallowness, the exact sense of these passages themselves and the force of these illustrations will serve to shew the baseless nature of their loathsome tenet. For we see that reason is ever, and is from him and proper to his essence, whose reason it is, and does not admit a before and an after. So again we see that the radiance from the sun is proper to it, and the sun's essence is not divided or impaired; but its essence is whole and its radiance perfect and whole [2422] , yet without impairing the essence of light, but as a true offspring from it. We understand in like manner that the Son is begotten not from without but from the Father, and while the Father remains whole, the Expression of His Subsistence is ever, and preserves the Father's likeness and unvarying Image, so that he who sees Him, sees in Him the Subsistence too, of which He is the Expression. And from the operation of the Expression we understand the true Godhead of the Subsistence, as the Saviour Himself teaches when He says, The Father who dwelleth in Me, He doeth the works [2423] ' which I do; and I and the Father are one,' and I in the Father and the Father in Me [2424] .' Therefore let this Christ--opposing heresy attempt first to divide [2425] the examples found in things originate, and say, Once the sun was without his radiance,' or, Radiance is not proper to the essence of light,' or It is indeed proper, but it is a part of light by division; and then let it divide Reason, and pronounce that it is foreign to mind, or that once it was not, or that it was not proper to its essence, or that it is by division a part of mind.' And so of His Expression and the Light and the Power, let it do violence to these as in the case of Reason and Radiance; and instead let it imagine what it will [2426] . But if such extravagance be impossible for them, are they not greatly beside themselves, presumptuously intruding into what is higher than things originate and their own nature, and essaying impossibilities [2427] ?
34. For if in the case of these originate and irrational things offsprings are found which are not parts of the essences from which they are, nor subsist with passion, nor impair the essences of their originals, are they not mad again in seeking and conjecturing parts and passions in the instance of the immaterial and true God, and ascribing divisions to Him who is beyond passion and change, thereby to perplex the ears of the simple [2428] and to pervert them from the Truth? for who hears of a son but conceives of that which is proper to the father's essence? who heard, in his first catechising [2429] , that God has a Son and has made all things by His proper Word, but understood it in that sense in which we now mean it? who on the rise of this odious heresy of the Arians, was not at once startled at what he heard, as strange [2430] , and a second sowing, besides that Word which had been sown from the beginning? For what is sown in every soul from the beginning is that God has a Son, the Word, the Wisdom, the Power, that is, His Image and Radiance; from which it at once follows that He is always; that He is from the Father; that He is like; that He is the eternal offspring of His essence; and there is no idea involved in these of creature or work. But when the man who is an enemy, while men slept, made a second sowing [2431] , of He is a creature,' and There was once when He was not,' and How can it be?' thenceforth the wicked heresy of Christ's enemies rose as tares, and forthwith, as bereft of every right thought, they meddle [2432] like robbers, and venture to say, How can the Son always exist with the Father?' for men come of men and are sons, after a time; and the father is thirty years old, when the son begins to be, being begotten; and in short of every son of man, it is true that he was not before his generation. And again they whisper, How can the Son be Word, or the Word be God's Image? for the word of men is composed of syllables [2433] , and only signifies the speaker's will, and then is over [2434] and is lost.'
35. They then afresh, as if forgetting the proofs which have been already urged against them, pierce themselves through [2435] ' with these bonds of irreligion, and thus argue. But the word of truth [2436] confutes them as follows:--if they were disputing concerning any man, then let them exercise reason in this human way, both concerning His Word and His Son; but if of God who created man, no longer let them entertain human thoughts, but others which are above human nature. For such as he that begets, such of necessity is the offspring; and such as is the Word's Father, such must be also His Word. Now man, begotten in time, in time [2437] also himself begets the child; and whereas from nothing he came to be, therefore his word [2438] also is over and continues not. But God is not as man, as Scripture has said; but is existing and is ever; therefore also His Word is existing [2439] and is everlastingly with the Father, as radiance of light. And man's word is composed of syllables, and neither lives nor operates anything, but is only significant of the speaker's intention, and does but go forth and go by, no more to appear, since it was not at all before it was spoken; wherefore the word of man neither lives nor operates anything, nor in short is man. And this happens to it, as I said before, because man who begets it, has his nature out of nothing. But God's Word is not merely pronounced, as one may say, nor a sound of accents, nor by His Son is meant His command [2440] ; but as radiance of light, so is He perfect offspring from perfect [2441] . Hence He is God also, as being God's Image; for the Word was God [2442] ' says Scripture. And man's words avail not for operation; hence man works not by means of words but of hands, for they have being, and man's word subsists not. But the Word of God,' as the Apostle says, is living and powerful and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in His sight; but all things are naked and opened unto the eyes of Him with whom we have to do. [2443] ' He is then Framer of all, and without Him was made not one thing [2444] ,' nor can anything be made without Him.
36. Nor must we ask why the Word of God is not such as our word, considering God is not such as we, as has been before said; nor again is it right to seek how the word is from God, or how He is God's radiance, or how God begets, and what is the manner of His begetting [2445] . For a man must be beside himself to venture on such points; since a thing ineffable and proper to God's nature, and known to Him alone and to the Son, this he demands to be explained in words. It is all one as if they sought where God is, and how God is, and of what nature the Father is. But as to ask such questions is irreligious, and argues an ignorance of God, so it is not holy to venture such questions concerning the generation of the Son of God, nor to measure God and His Wisdom by our own nature and infirmity. Nor is a person at liberty on that account to swerve in his thoughts from the truth, nor, if any one is perplexed in such inquiries, ought he to disbelieve what is written. For it is better in perplexity to be silent and believe, than to disbelieve on account of the perplexity: for he who is perplexed may in some way obtain mercy [2446] , because, though he has questioned, he has yet kept quiet; but when a man is led by his perplexity into forming for himself doctrines which beseem not, and utters what is unworthy of God, such daring recurs a sentence without mercy. For in such perplexities divine Scripture is able to afford him some relief, so as to take rightly what is written, and to dwell upon our word as an illustration; that as it is proper to us and is from us, and not a work external to us, so also God's Word is proper to Him and from Him, and is not a work; and yet is not like the word of man, or else we must suppose God to be man. For observe, many and various are men's words which pass away day by day; because those that come before others continue not, but vanish. Now this happens because their authors are men, and have seasons which pass away, and ideas which are successive; and what strikes them first and second, that they utter; so that they have many words, and yet after them all nothing at all remaining; for the speaker ceases, and his word forthwith is spent. But God's Word is one and the same, and, as it is written, The Word of God endureth for ever [2447] ,' not changed, not before or after other, but existing the same always. For it was fitting, whereas God is One, that His Image should be One also, and His Word One and One His Wisdom [2448] .