ance, but not according to any change of substance, or on account of any [real] loss of body,
so is it with those [mental exercises]. For, when one [mentally] contemplates anything, he
also thinks of it; and when he thinks of it, he has also knowledge regarding it; and when he
knows it, he also considers it; and when he considers it, he also mentally handles it; and
when he mentally handles it, he also speaks of it. But, as I have already said, it is Nous who
governs all these [mental processes], while He is himself invisible, and utters speech of
himself by means of those processes which have been mentioned, as it were by rays [pro-
ceeding from Him], but He himself is not sent forth by any other.
3. These things may properly be said to hold good in men, since they are compound by
nature, and consist of a body and a soul. But those who affirm that Ennœa was sent forth
from God, and Nous from Ennœa, and then, in succession, Logos from these, are, in the
first place, to be blamed as having improperly used these productions; and, in the next place,
as describing the affections, and passions, and mental tendencies of men, while they [thus
374
prove themselves] ignorant of God. By their manner of speaking, they ascribe those things
which apply to men to the Father of all, whom they also declare to be unknown to all; and
they deny that He himself made the world, to guard against attributing want of power397
to Him; while, at the same time, they endow Him with human affections and passions. But
if they had known the Scriptures, and been taught by the truth, they would have known,
beyond doubt, that God is not as men are; and that His thoughts are not like the thoughts
of men.398 For the Father of all is at a vast distance from those affections and passions which
operate among men. He is a simple, uncompounded Being, without diverse members,399
and altogether like, and equal to himself, since He is wholly understanding, and wholly
spirit, and wholly thought, and wholly intelligence, and wholly reason, and wholly hearing,
and wholly seeing, and wholly light, and the whole source of all that is good—even as the
religious and pious are wont to speak concerning God.
4. He is, however, above [all] these properties, and therefore indescribable. For He may
well and properly be called an Understanding which comprehends all things, but He is not
[on that account] like the understanding of men; and He may most properly be termed
Light, but He is nothing like that light with which we are acquainted. And so, in all other
particulars, the Father of all is in no degree similar to human weakness. He is spoken of in
these terms according to the love [we bear Him]; but in point of greatness, our thoughts
regarding Him transcend these expressions. If then, even in the case of human beings, un-
397 That is, lest He should be thought destitute of power, as having been unable to prevent evil from having
a place in creation.
398 Isa. lv. 8.
399 The Latin expression is “similimembrius,” which some regard as the translation of ὁμοιόκωλος, and
others of ὁμοιομερής; but in either case the meaning will be as given above.
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Chapter XIII.—The first order of production maintained by the heretics is…