8.  Further, do thou neither separate This was a point earnestly maintained by the orthodox Bishops at Nicæa, that the Son begotten of the substance of the Father is ever inseparably in the Father.  Athan. de Decretis Syn. c. 20 ; Tertullian c. Marc. IV. c. 6.  Cf. Ignat. ad Trall. vi. (Long Recension):  τὸν μὲν γὰρ Χριστὸν ἀλλοτριουσι τοῦ Πατρός. the Son from the Father, nor by making a confusion believe in a Son-Fatherhood υἱοπατορία.  A term of derision applied to the doctrine of Sabellius.  Compare Athanas. Expositio Fidei, c. 2:  “neither do we imagine a Son-Father, as the Sabellians.”  See Index, Υιοπάτωρ.; but believe that of One God there is One Only-begotten Son, who is before all ages God the Word; not the uttered Λόγος προφορικός, the term used by Paul of Samosata, implied that the Word was impersonal, being conceived as a particular activity of God.  See Dorner, Person of Christ, Div. I. vol. ii. p. 436 (English Tr.):  and compare Athanasius, Expositio Fidei, c. 1; υἱὸν ἐκ τοῦ Πατρὸς ἀνάρχως καὶ ἀϊδίως γεγεννημένον, λόγον δὲ οὐ προφορικόν, οὐκ ἐνδιάθετον.  Cardinal Newman (Athan. c. Arianos, I. 7, note) observes that some Christian writers of the 2nd Century “seem to speak of the Divine generation as taking place immediately before the creation of the world, that is, as if not eternal, though at the same time they teach that our Lord existed before that generation.  In other words they seem to teach that He was the Word from eternity, and became the Son at the beginning of all things; some of them expressly considering Him, first as the λόγος ἐνδιάθετος, or Reason, in the Father, or (as may be speciously represented) a mere attribute; next, as the λόγος προφορικός, or Word.” The terms λόγος ἐνδιάθετος, or ‘word conceived in the mind,’ and λόγος προφορικός, or ‘word expressed’ (emissum, or prolalivum), were in use among the Gnostics (Iren. II. c. 12, § 5).  As applied to the Son both terms, though sometimes used in a right sense, were condemned as inadequate.  Compare xi. 10. word diffused into the air, nor to be likened to impersonal words ἀνυποστάτοις λόγοις.  Athan. c. Arianos Orat. iv. c. 8:  πάλιν οἱ λέγοντες μόνον ὄνομα εἶναι υἱοῦ, ἀνούσιον δὲ καὶ ἀνυπόστατον εἶναι τὸν υἱὸν τοῦ Θεοῦ, κ.τ.λ.; but the Word the Son, Maker of all who partake of reason, the Word who heareth the Father, and Himself speaketh.  And on these points, should God permit, we will speak more at large in due season; for we do not forget our present purpose to give a summary introduction to the Faith.