On Faith and the Creed

​Therefore, believing in God the Father omnipotent, we ought to think that there is no creature which was not created by the Omnipotent. And because He created all things through the Word, which Word is called both the truth and the power and the wisdom of God, and is signified by many other names, who is recommended to our faith as Jesus Christ our Lord, namely our liberator and ruler, the Son of God — for He who established all things through that Word could alone generate that Word through which all things were established — we believe also in Jesus Christ, the only-begotten Son of God the Father, that is, the only Son, our Lord. But yet we must not receive that Word like our words, which, uttered by voice and mouth, pass away after striking the air and do not remain longer than they sound; for that Word remains immutably. For concerning it, when it was being spoken of wisdom, it was said: “Remaining in herself, she renews all things.” For it is called the Word of the Father for this reason, because through it the Father becomes known. For just as by our words we effect this, when we speak the truth, that our mind may become known to the hearer, and whatever secret we carry in our heart may be brought forth through signs of this kind to the knowledge of another: so that wisdom, which God the Father generated, since through it the most secret Father becomes known to worthy minds, is most fittingly called His Word.

​But between our mind and our words, by which we endeavor to show the same mind, there is a very great difference. For we indeed do not generate sounding words, but make them; in the making of which, the body underlies as material. But there is a very great difference between mind and body. But God, when He generated the Word, generated that which He Himself is; neither from nothing, nor from any already made and established material, but from Himself, that which He Himself is. For this we also endeavor when we speak, if we diligently consider the longing of our will—not when we lie, but when we speak the truth. For what else do we strive for, except to introduce our mind itself, if it can be done, to be known and perceived by the mind of the hearer? so that we indeed may remain in ourselves and not depart from ourselves, and yet bring forth such an indication by which our knowledge may come to be in another, so that, as far as capacity is granted, as if another mind may be brought forth from the mind, through which it may show itself. This we do, endeavoring both by words and by the very sound of the voice, and by facial expression and gesture of the body—desiring, namely, by so many contrivances to demonstrate that which is within, because we cannot bring forth any such thing; and therefore the mind of the speaker cannot become fully known. Whence also room is open for lies. But God the Father, who both willed and was able to show Himself most truly to minds that would know Him, generated this for showing Himself, which is that which He Himself is who generated: who is also called His power and wisdom, because through Him He worked and ordered all things. Concerning whom it is therefore said: “She reaches from end to end mightily, and orders all things sweetly.”