5.  God then is in an improper sense καταχρηστικῶς.  A technical term in Grammar, applied to the use of a word in a derived or metaphorical sense.  See Aristotle’s description of the various kinds of metaphor, Poet. § xxi. 7–16.  The opposite to καταχρηστικῶς is κυρίως, as used in a parallel passage by Athanasius, Oratio i. contra Arianos, § 21 fin.  “It belongs to the Godhead alone, that the Father is properly (κυρίως) Father, and the Son properly Son.” the Father of many, but by nature and in truth of One only, the Only-begotten Son, our Lord Jesus Christ; not having attained in course of time to being a Father, but being ever the Father of the Only-begotten “And in Them, and Them only, does it hold, that the Father is ever Father, and the Son ever Son.”  (Athan., as above.).  Not that being without a Son before, He has since by change of purpose become a Father:  but before every substance and every intelligence, before times and all ages, God hath the dignity of Father, magnifying Himself in this more than in His other dignities; and having become a Father, not by passion Compare vi. 6:  ὁ γεννηθεὶς ἀπαθῶς.  The importance attached to the assertion of a “passionless generation” arose from the objections offered by Eusebius of Nicomedia and others to the word ὁμοούσιος when proposed by Constantine at Nicæa.  We learn from Eusebius of Cæsarea (Epist ad suæ parœciæ homines, § 4) that the Emperor himself explained that the word was used “not in the sense of the affections (πάθη) of bodies,” because “the immaterial, and intellectual, and incorporeal nature could not be the subject of any corporeal affection.”  Again, in § 7, Eusebius admits that “there are grounds for saying that the Son is ‘one in essence’ with the Father, not in the way of bodies, nor like mortal beings, for He is not such by division of essence, or by severance, no, nor by any affection, or alteration, or changing of the Father’s essence and power.”  (See the next note.), or union, not in ignorance, not by effluence Athanasius (Expos. Fidei, § 1):  “Word not pronounced nor mental, nor an effluence of the Perfect, nor a dividing of the passionless nature.”  Also (de Decretis, § 11):  “God being without parts is Father of the Son without partition or passion; for there is neither effluence of the Immaterial, nor influx from without, as among men.”, not by diminution, not by alteration, for every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow of turning James i. 17..  Perfect Father, He begat a perfect Son, and delivered all things to Him who is begotten:  (for all things, He saith, are delivered unto Me of My Father Matt. xi. 27.:)  and is honoured by the Only-begotten:  for, I honour My Father John viii. 49., saith the Son; and again, Even as I have kept My Father’s commandments, and abide in His love John xv. 10..  Therefore we also say like the Apostle, Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies, and God of all consolation 2 Cor. i. 3.:  and, We bow our knees unto the Father from whom all fatherhood in heaven and on earth is named Eph. iii. 14, 15.:  glorifying Him with the Only-begotten:  for he that denieth the Father, denieth the Son also 1 John ii. 22:  “This is the Antichrist, even he that denieth the Father and the Son” (R.V.).:  and again, He that confesseth the Son, hath the Father also v. 23, bracketed in the A.V. as spurious, but rightly restored in R.V.; knowing that Jesus Christ is Lord to the glory of God the Father Phil. ii. 11..