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record_key: 557f2697f83f06cf8dcbb8312acd42c43840b436a12635c6bc4bf4a718334fdd
origineel ID: ancl:f3046523345afcdf9669:p:4 · status: processed_unreviewed · teksthash: 936063dded96ebb14e100c0f54b6d3fae94687751dbafb57a909eed48e85ac44 · 2,062 tekens

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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, 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’ which I do; and ‘I and the Father are one,’ and ‘I in the Father and the Father in Me.’ Therefore let this Christ—opposing heresy attempt first to divide 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. 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?

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