§3Credentes itaque in deum patrem omnipotentem nullam creaturam esse, quae ab omnipotente non creata sit, existimare debemus.
Therefore, believing in God the Father omnipotent, we ought to think that there is no creature which was not created by the Omnipotent.
et quia omnia per uerbum creauit, quod uerbum et ueritas dicitur et uirtus et sapientia dei multisque aliis insinuatur uocabulis qui nostrae fidei Iesus Christus dominus commendatur, liberator scilicet noster et rector filius dei — non enim uerbum illud, per quod sunt omnia condita, generare potuit nisi ille, qui per ipsum condidit omnia -
credimus etiam in Iesum Christum filium dei patris unigenitum, id est unicum, dominum nostrum.
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.
quod tamen uerbum non sicut uerba nostra debemus accipere, quae uoce atque ore prolata uerberato aere transeunt nec diutius manent quam sonant; manet enim illud uerbum incommutabiliter.
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.
nam de ipso dictum est, cum de sapientia diceretur: in se ipsa manens innouat omnia. uerbum enim patris ideo dictum est, quia per ipsum innotescit pater.
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.
sicut enim uerbis nostris id agimus, cum uerum loquimur, ut noster animus innotescat audienti et quidquid secretum in corde gerimus per signa huius modi ad cognitionem alterius proferatur: sic illa sapientia, quam deus pater genuit, quoniam per ipsam innotescit dignis animis secretissimus pater, uerbum eius \'conuenientissime nominatur.
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.
§4Inter animum autem nostrum et uerba nostra, quibus eundem animum ostendere conamur, plurimum distat.
But between our mind and our words, by which we endeavor to show the same mind, there is a very great difference.
nos quippe non gignimus sonantia uerba, sed facimus: quibus faciendis materia subiacet corpus.
For we indeed do not generate sounding words, but make them; in the making of which, the body underlies as material.
plurimum autem interest inter animum et corpus.
But there is a very great difference between mind and body.
deus uero, cum uerbum genuit, id quod est ipse genuit, neque de nihilo neque de aliqua iam facta conditaque materia, sed de se ipso id quod est ipse.
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.
hoc enim et nos conamur, cum loquimur, si diligenter consideremus nostrae uoluntatis adpetitum, non cum mentimur, sed cum uerum loquimur.
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.
quid enim aliud molimur, nisi animum ipsum nostrum, si fieri potest, cognoscendum et perspiciendum animo auditoris inferre? ut in nobis quidem ipsi maneamus nec recedamus a nobis et tamen tale indicium, quo fiat in altero nostra notitia, proferamus, ut, quantum facultas conceditur, quasi alter animus ab animo, per quem se indicet, proferatur.
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.
id facimus conantes et uerbis et ipso sono uocis et uultu et gestu corporis, tot scilicet machinamentis id, quod intus est, demonstrare cupientes, quia tale aliquid proferre non possumus; et ideo non potest loquentis animus penitus innotescere.
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.
unde etiam mendaciis locus patet.
Whence also room is open for lies.
deus autem pater, qui uerissime se indicare animis cognituris et uoluit et potuit, hoc ad se ipsum indicandum genuit, quod est ipse qui genuit: qui uirtus etiam eius et sapientia dicitur, quia per ipsum operatus est et disposuit omnia.
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.
de quo propterea dicitur: adtingit a fine usque ad finem fortiter, et disponit omnia suauiter.
Concerning whom it is therefore said: "She reaches from end to end mightily, and orders all things sweetly."