1. Diffusion
14. By means of diffusion , as of brightness out of light, of heat out of fire, of a river out of its headspring, of rain out of a full or humid cloud. In the first diffusion, equality is lacking, for brightness is not the same as light. In the second, closeness is lacking, for heat is not close to fire, since it is the principle neither of its form nor of its origin, but is merely an accident. In the third, simultaneity is lacking, for a spring diffuses itself by flowing, and not all at once. In the fourth, fullness is lacking, for not all of the rain is drawn out of a cloud, but only successive drops. Now, join these four conditions to a single diffusion, one of splendor having equality, of heat having closeness and substantiality, of a river or fountain having simultaneity, and of rain having fullness: and in this way, you will have a trace of the eternal generation. 14. Per diffusionem, ut splendoris a luce, ut caloris ab igne, ut fluminis a fonte, ut imbris a nube plena sive rorida. -- In prima diffusione deficit aequalitas, quia splendor non aequatur luci. -- In secunda deficit intimitas, quia calor non est intimus igni sive ut informanti, sive ut originanti; est enim accidens. -- In tertia deficit simitas, quia fons diffundit se per partes, non totus insimul. -- In quarta deficit integritas, quia non tota pluvia excutitur a nube, immo per guttas. -- Iungas has quatuor conditiones ad unam diffusionem, quae sit splendoris habentis aequalitatem, caloris habentis intimitatem et substantialitatem, rivuli sive fontis habentis simultatem, imbris habentis integritatem: et sic habes vestigium generationis aeternae.
15. Hence, the Son is sometimes compared to brightness: Being the brightness of His glory, etc.; at other times, to a flame, as in Moses' bush which represented the person of the Son; or again, as a river or spring: But a spring rose out of the earth. A river rose in Eden. Again, He is sometimes compared to rain: For just as from the heavens the rain and snow come down and do not return there till they have watered the earth, etc. And, later: So shall my word be that goes forth from my mouth, that is, from the Father's heart. 15. Unde Filius aliquando comparatur splendori, ad Hebraeos primo: Qui cum sit splendor gloriae etc.; aliquando flammae, ut in rubo Moysi , ubi fuit expressa persona Filii; aliquando fluvio vel fonti, ut in Genesi: Fons ascendebat de terra, et fluvius egrediebatur de loco voluptatis ; aliquando imbri, ut in Isaia: Quomodo descendit imber et nix de caelo et illic ultra non revertitur, sed inebriat terram etc., et sequitur: Sic erit verbum meum, quod egreditur de ore meo , scilicet de corde Patris.
2. Expression
16. The second mode [of generation] is by means of expression : as in the case of the species coming out of the object, the imprint out of the seal, the speech out of the speaker, or the concept or thought out of the mind. And in these, there is deficiency. In the first, the reality of the object is lacking, for the species in the eye or in the soul is not the reality of the thing. In the second, simplicity is lacking, for the image or figure does not consist in a point or in something simple, but has parts. In the third, permanence is lacking, for speech passes away and does not remain. In the fourth, substance is lacking, for the concept of the mind is neither a substance nor a hypostasis.! Take away such defects, and suppose an expression like the species deriving from the object but having reality, like the imprint produced by the seal but having simplicity, like the word coming forth from the speaker but having permanence, like the concept proceeding from the mind but having substance: and then you have the first part of the mirror. 16. Secundus modus est per modum expressionis: ut speciei ab obiecto, ut imaginis a sigillo, ut sermonis a loquente, ut conceptus sive cogitatus a mente. -- Et in his est defectus. In prima deficit rei veritas, quia species in oculo vel in anima non est veritas rei. -- In secunda deficit simplicitas, quia imago sive figura non est in puncto vel in simplici, sed partes habet. -- In tertia deficit stabilitas, quia sermo transit et non manet. -- In quarta deficit substantialitas, quia conceptus mentis non est substantia vel hypostasis. -- Auferas hos defectus et pone expressionem quae sit ut speciei ab obiecto habentis veritatem, ut imaginis a sigillo habentis simplicitatem, ut sermonis a loquente habentis stabilitatem, ut conceptus a mente habentis substantialitate!^ et tunc habebis alteram partem speculi.
17. The Psalm refers to the first [manner of expression]: My heart overflows with a goodly theme. And there follows: Fairer in beauty are you than the sons of men. Wisdom refers to the second: For she is the refulgence of eternal light, the spotless mirror of the power of God, the image of His goodness. And the Apostle: He is the image of the invisible God. Job refers to the third: God speaketh once, and repeateth not the selfsame thing the second time. Understand this as meaning "in the Son," in the sense that He always is, and will never cease to be nor even be changed. In the fourth [manner of expression], suppose substantiality, for the concept of the eternal mind is a hypostasis, and this mental concept is most noble and perfect. Hence, in Proverbs: When there were no depths I was brought forth. And so He [the Expression] is sometimes called the Word, the Species, the Image, the Word remaining forever, the Concept —not as existing within [a mind], but as being substantial: a hypostasis. And in this way we have the other part of the mirror. 17. De primo, Psalmus: Eructavit cor meum verbum bonum , et sequitur: Speciosus forma prae filiis hominum . -- De secundo, Sapientiae septimo: Candor est lucis aeternae et speculum sine macula et imago bonitatis illius ; et Apostolus: Qui est imago invisibilis Dei . -- De tertio, Iob: Semel loquitur Deus et idipsum non repetit . Unde pone in Filio, quod semper sit et non deficit nec vertitur. -- Quarto pone substantialitatem. Conceptus enim mentis aeternae est hypostasis, et iste conceptus mentalis est nobilissimus, perfectissimus. Unde in Proverbiis: Nondum erant abyssi, et ego iam concepta eram . Aliquando ergo vocatur filius, species, imago, verbum manens in aeternum , con-. ceptus vero non inhaerens, sed substantialis et hypostasis. Sic ergo habemus aliam partem speculi.
3. Propagation
18. The third mode of generation is by means of propagation , and this in a fourfold way: as of a growth coming from a seed, a tree from a root, a conceived offspring from the belly or womb of the mother, or children from a begetting father. In the first mode of generation, formal beauty is lacking, for in the seed the form is vague and hidden. It is not so in the case of the Son. In the second, conformity is lacking, for although there is a single root, it is different in shape from the branches even though they produce a single tree. In the third, actuality is lacking, for although the mother is in a certain sense the active principle of the offspring, yet she is much more of a passive principle.! In the fourth, eternal coexistence is lacking. 18. Tertia generatio est per modum propagationis, et hoc quadrupliciter: ut germinis a semine, ut arboris a radice, ut prolis conceptae a ventre vel utero materno, ut filii a patre principiante. -- In prima generatione deficit formositas, quia in semine est forma confusa et occulta; sed non sic filius. -- In secunda deficit conformitas, licet enim sit una radix, tamen differt in forma a ramis, licet unam arborem faciant. -- In tertia deficit actualitas, quia mater est principium, etsi aliquo modo activum prolis, potissime tamen passivum. -- In quarta deficit coaevitas.
19. Now, take away these defects and suppose first formal beauty. In this sense, there is Isaiah: The branch of the Lord will be luster and glory, and the fruit of the earth will be honor and splendor. Second, suppose conformity: The Son conforms to the Father to the point that He is the tree of life ... in the midst of the garden . Hence, in Proverbs: She is a tree of life to those who grasp her. Third, suppose actuality: in this sense, you have the Psalm: With Thee is the principality in the day of Thy strength, in the brightness of the saints: from the womb before the day star I begot Thee. From the womb, says the Psalmist, which is in relation to the warmth of the Father's bosom, from which He does not withdraw. Fourth, suppose eternal coexistence. In this sense, there is the Psalm: This day I have begotten You, that is in eternity, or in My eternal today. 19. Aufer ergo hos defectus et pone primo formositatem. Unde Isaias: Erit germen Domini in magnificentia et gloria, et fructus terrae sublimis . -- Secundo pone conformitatem; sic Filius est conformis Patri, ut sit lignum vitae in medio paradisi ; unde in Proverbiis: Lignum vitae est his qui apprehenderint eam . -- Tertio pone actualitatem. Unde in Psalmo: Tecum principium in die virtutis tuae in splendoribus Sanctorum; ex utero ante luciferum genui te . Ex utero dicit, ubi est ratio fovendi in sinu Patris , a quo non recessit. -- Quarto pone coaevitatem. Unde in Psalmo: Ego hodie genui te ; hoc est in aeternitate, sive in meo hodie aeterno.
20. Now, bring these twelve conditions together, and you will have a mirror for the contemplation of the divine Exemplar, the Word who represents all things: as the Brightness producing out of Light, in a condition of perfect equality [with this Light]—and likewise with the other conditions. And by these conditions are resolved all the arguments Arius draws from imperfect modes of generation. 20. Has duodecim conditiones aggrega, et habebis speculum ad contuendum exemplar divinum sive Verbum, quod omnia repraesentat: ut splendor procedens a luce cum perfectione aequalitatis, et sic de aliis. -- Et per has conditiones solvuntur omnia argumenta Arii, per quae arguit a generationibus imperfectis.
21. Of these twelve modes of generation, it is said in Genesis: "I had another dream," he said. "The sun, the moon and eleven stars were worshiping me." Now, this One is the most comely Joseph whom all things worship: temporal beings cry out by means of the moon, and spiritual beings, by means of the sun and the eleven stars. The modes of generation of creatures correspond to eleven of the conditions, while the twelfth is lacking: it came about in the generation of the Son of God. Wherefore there are here eleven stars, a quantity short of twelve which is a rising number, for all beings are defective in relation to the mode of generation of this One, and tend toward the generation of the Word: for all beings point to the generation of the Word. Hence, when one considers brightness as coming from light, the mind must be transferred to the consideration of the eternal generation —and so with the other examples. And in this there is a great pleasure of which it is said in the Psalm: For You make me glad, O Lord, by Your deeds; at the work of Your hands, 1 rejoice. Wherefore [the Apostle] says: We all, with faces unveiled, reflecting as in a mirror the glory of the Lord. 21. De his duodecim generationibus dicitur in Genesi: Vidi per somnium quasi solem et lunam et stellas undecim adorare me . Iste est ille Ioseph pulcherrimus, quem adorant omnia; et clamant temporalia per lunam, spiritualia per solem, et undecim stellae. Generationes creaturarum sunt secundum undecim conditiones, deficiente duodecima, quae est in generatione Filii Dei; ideo ponuntur hic undecim stellae in numero deficiente a duodenario, qui est numerus excrescens, quia omnia respectu illius generationis habent defectum et inclinant se ad generationem Verbi; omnia enim indicant generationem Verbi. -- Unde quando videtur splendor a luce, transferenda est mens ad considerandam generationem aeternam; et sic de aliis. -- Et ibi est magna delectatio, de qua in Psalmo: Delectasti me, Domine, in factura tua; et in operibus manuum tuarum exsultabo . Dicit ergo: Nos autem, revelata facie gloriam Domini speculantes .
22. Now, there is another interpretation, and it is more proper. There is generation by means of diffusion as is the case of brightness or luminosity coming forth from light. And while in such case there is coetemal duration, there is yet a lack of equality, for brightness is not the same as light. There is another form of diffusion as in fire coming forth from fire. And while in such case there is equality—as is evident when one candle is lit from another, for there is as much light in the one as in the other, as often as they are lit —yet, consubstantiality is lacking. Again, there is the diffusion of a runlet from a fountain, and here there is con- substantiality or intimacy, for the same water which is in the runlet is also in the fountain, yet there is some lack of nobility in the origin, for the water comes from below, through a number of passages, after purification from brine to freshness. Finally, there is the diffusion of rain from a cloud, and here there is nobility of origin, for this diffusion has the virtues of the sky through which the cloud pours out the rain. Yet, there is a lack of formal beauty, since the cloud is seen to obscure and befoul the sky. Now, put together what pertains to nobility, such as coeternal duration, equality, consubstantiality and formal beauty, and you have one aspect of the mirror. 22. Alio modo sic, et est magis proprie. Est generatio per diffusionem ut splendoris vel luminis a luce; et ibi est coaevitas, deficit tamen aequalitas, quia splendor non aequatur luci. -- Item, est diffusio, ut ignis ab igne, et ibi est aequalitas, ut patet, quando una candela accenditur ab alia, quod tantum est lumen in una, sicut in alia, et quotquot accendantur; deficit tamen consubstantialitas. -- Item, est diffusio rivuli a fonte, et hic est consubstantialitas vel intimitas, quia eadem aqua, quae est in fonte, est in rivulo; sed deficit nobilitas ortus, quia de imo, et per quosdam meatus et colationem de aqua salsa fit dulcis. -- Item, est diffusio imbris a nube, et ibi est nobilitas ortus, quia habet virtutes caeli, per quas infundit imbrem nubes; deficit tamen formae decor, quia videtur nubes caelum obscurare et deturpare. -- Iunge quod nobilitatis est, ut coaevitatem et aequalitatem, consubstantialitatem et formae decorem; et habes unam partem speculi.
23. Again, there is generation by means of expression, as in the species proceeding from the object, and here there is formal beauty which was lacking in the case of rain. And what is admirable here is the manner in which the species is generated: for it does not come from material air, since it does not point to essence, but to a manner of being, wherefore it is sufficient that it have an originating principle, which is intermediate between a material and an effective principle. Hence God gave to every object this power, that it give birth to its likeness, and this out of a natural fecundity. And so, in so far as an object gives birth to its image, it represents the eternal generation [of the Son from the Father]. And in so far as the intention of the mind combines this likeness with actual vision, it represents the incarnation of the Word. But this generation of the species is short of perfection, since there is here no fixed form, but different manners of generation as is evident when mirrors are placed in different positions; and there are also different manners of representation, close up or from a distance. 23. Item, est generatio per expressionem ut speciei ab obiecto; et hic est formae decor, qui deficiebat in generatione imbris. Et hoc est mirabile, quomodo talis species generatur; quia non de materia aeris, quia, cum non dicat essentiam, sed modum essendi, sufficit, ut habeat principium originativum, medium inter principium materiale et principium effectivum. Unde Deus dedit virtutem hanc cuilibet rei, ut gignat similitudinem suam et ex naturali fecunditate. Unde secundum quod obiectum gignit similitudinem suam, sic repraesentat generationem aeternam; secundum quod intentio animae eam oculo unit, sic repraesentat incarnationem Verbi. -- Haec generatio speciei deficit, quia non est ibi formae fixio, sed vario modo habet generari, ut patet in speculis vario modo ordinatis; et diversimode habet repraesentare, prope, vel longe.
24. Once more, there is generation by means of impression as in the imprint from a seal, and here there is fixity of form which is lacking in the preceding case: but what is missing here is the power of life. There is the generation of speech from the speaker, and here there is the power of life, for speech implies a certain vital strength: and this is evident in the case of two people who say the same thing— one will express it and impress it better than the other. Wherefore Jerome writes: "The act of live speech has some unknown kind of latent energy." And in the case of the words of Christ, there is no doubt that when they were proffered and heard from His mouth, they had greater virtue and power than when written. And yet, what is lacking here is the permanence of life, for speech passes away. There is the generation of a concept by the mind: and here there is permanence of life, for every concept remains in the memory; but what is lacking is the power of substantial fecundity, for this thought is not a substantial power. Now suppose these four joined together, formal beauty, the fixity of form, the power of life and the permanence of life: and you have the second aspect of the mirror. 24. Item, est generatio per expressionem ut figurae a sigillo, et hic est formae fixio, quod deficit in praecedenti, deficit tamen vitae vigor. -- Item, est generatio sermonis a dicente, ubi est vitae vigor, quia sermo quandam vim vitae secum habet; ut patet, quod duobus dicentibus eandem veritatem, unus melius alio exprimit et imprimit. Unde Hieronymus: «Habet nescio quid latentis energiae vivae vocis actus» etc. Unde verba Christi, non est dubium, quin, prolata et audita de ore eius, maioris virtutis et potestatis erant quam scripta. Hic tamen deficit vitae mansio, quia sermo transit. -- Item, est generatio conceptus a mente; et ibi est vitae mansio, quia omnis cogitatus in memoria manet; sed hic deficit fecunditatis substantialis virtus, quia ille cogitatus non est substantialis virtus. -- Haec quatuor iungantur, scilicet formae decor, formae fixio, vitae vigor, vitae mansio, et habes secundam partem speculi.
25. Finally, there is generation by means of propagation, as in germination from a seed. And here there is substantial power which was lacking in the preceding instances, although lacking in the present case is the strength of life. There is the generation of a shoot growing from the root, and here is strength of life, but there is no sensing of life: for the producing element does not feel the produced, nor does the produced perceive its origin. There is the generation of a fetus coming forth from the belly or womb, and here there is sensing of life, but the active power is lacking, for the belly is in a sense a receptive rather than an active element. There is generation as of a son by his father, and here are present all the aforesaid conditions except one, that of light, which is coeternal duration, and which is to be supposed in the generation of the Son of God. And the name eternal generation is applied to this final instance, the generation of the Son by the Father. And Christ confirmed this very point when He said: "Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." He did not say, "In the name of light and brightness." These, then, are the eleven stars worshiping Joseph, the most comely son, that is, the eleven noble conditions mentioned above; but the twelfth, eternal coexistence, is found in the Son of God. 25. Item, est generatio per propagationem ut germinis a semine; et hic est virtus substantialis, in qua ultimum deficit, scilicet deficit vitae robur. -- Item, est generatio ut surculi a radice; et hic est vitae robur, sed deficit vivax sensus; non enim sentit vel producens productum, vel productum suam originem. -- Item, est generatio ut fetus a ventre vel utero; et hic est vivax sensus, sed deficit virtus activa, quia venter est quasi receptaculum potius quam activum. -- Item, est generatio ut filii a patre; et ibi sunt omnes dictae conditiones praeter unam, scilicet lucis, quae est coaevitas, quae ponenda est in generatione Filii Dei; et ab ista ultima generatione, scilicet Filii a Patre, denominatur generatio aeterna. Et hoc ratificavit Christus, cum dixit: Ite, docete omnes gentes, baptizantes eos in nomine Patris et Filii et Spiritus sancti ; non dixit: in nomine lucis et splendoris. Hae sunt undecim stellae adorantes Ioseph, Filium pulcherrimum, scilicet undecim conditiones nobiles iam dictae, sed duodecima, scilicet coaevitas, est in Filio Dei.