XVI.  How shall we pass over the following point, which is no less amazing than the rest?  Father, they say, is a name either of an essence or of an Action, thinking to bind us down on both sides.  If we say that it is a name of an essence, they will say that we agree with them that the Son is of another Essence, since there is but one Essence of God, and this, according to them, is preoccupied by the Father.  On the other hand, if we say that it is the name of an Action, we shall be supposed to acknowledge plainly that the Son is created and not begotten.  For where there is an Agent there must also be an Effect.  And they will say they wonder how that which is made can be identical with That which made it.  I should myself have been frightened with your distinction, if it had been necessary to accept one or other of the alternatives, and not rather put both aside, and state a third and truer one, namely, that Father is not a name either of an essence or of an action, most clever sirs.  But it is the name of the Relation in which the Father stands to the Son, and the Son to the Father.  For as with us these names make known a genuine and intimate relation, so, in the case before us too, they denote an identity of nature between Him That is begotten and Him That begets.  But let us concede to you that Father is a name of essence, it will still bring in the idea of Son, and will not make it of a different nature, according to common ideas and the force of these names.  Let it be, if it so please you, the name of an action; you will not defeat us in this way either.  The Homoousion would be indeed the result of this action, or otherwise the conception of an action in this matter would be absurd.  You see then how, even though you try to fight unfairly, we avoid your sophistries.  But now, since we have ascertained how invincible you are in your arguments and sophistries, let us look at your strength in the Oracles of God, if perchance you may choose to persuade us out of them.