ἄναρχος. This word is used in two senses by the Fathers. (i) In the sense of ἀΐδιος or eternal, it is applied (a) to the Trinity in unity. e.g., Quæst. Misc. v. 442 (Migne Ath. iv. 783), attributed to Athanasius, κοινον ἡ οὐσια· κοινὸν το ἄναρχον. (b) To the Son. e.g., Greg. Naz. Orat. xxix. 490, ἐὰν τὴν ἀπὸ χρόνον νοῇς ἀρχὴν καὶ ἄναρχος ὁ υἱ& 232·ς, οὐκ ἄρχεται γὰρ ἀπὸ χρόνου ὁ χρόνων δεσπότης. (ii) In the sense of ἀναίτιος, “causeless,” “originis principio carens,” it is applied to the Father alone, and not to the Son. So Gregory of Nazianzus, in the oration quoted above, ὁ υἱ& 232·ς, ἐ& 129·ν ὡς αἴτιον τὸν πατέρα λαμβάνῃς, οὐκ ἄναρχος, “the Son, if you understand the Father as cause, is not without beginning.” ἄρχη γὰρ υἱοῦ πατὴρ ὡς αἴτιος. “For the Father, as cause, is Beginning of the Son.” But, though the Son in this sense was not ἄναρχος, He was said to be begotten ἀνάρχως. So Greg. Naz. (Hom. xxxvii. 590) τὸ ἴδιον ὄνομα τοῦ ἀνάρχως γεννηθέντος, υὶ& 231·ς. Cf. the Letter of Alexander of Alexandria to Alexander of Constantinople. Theod. Ecc. Hist. i. 3. τὴν ἄναρχον αὐτῷ παρὰ τοῦ πατρὸς γέννησιν ἀνατί θεντας. cf. Hooker, Ecc. Pol. v. 54. “By the gift of eternal generation Christ hath received of the Father one and in number the self-same substance which the Father hath of himself unreceived from any other. For every beginning is a father unto that which cometh of it; and every offspring is a son unto that out of which it groweth. Seeing, therefore, the Father alone is originally that Deity which Christ originally is not (for Christ is God by being of God, light by issuing out of light), it followeth hereupon that whatsoever Christ hath common unto him with his heavenly Father, the same of necessity must be given him, but naturally and eternally given.” So Hillary De Trin. xii. 21. “Ubi auctor eternus est, ibi et nativatis æternitas est: quia sicut nativitas ab auctore est, ita et ab æterno auctore æterna nativitas est.” And Augustine De Trin. v. 15, “Naturam præstat filio sine initio generatio.”