(We believe) in one Father, the beginning Or, principle, ἀρχήν., and cause of all: begotten of no one: without cause or generation, alone subsisting: creator of all: but Father of one only by nature, His Only-begotten Son and our Lord and God and Saviour Jesus Christ, and Producer προβολέα. The term προβολή, rendered prolatio by Tertullian and Hilary, was rejected as unsuitable to the idea of the Divine procession, e.g. by Athanasius, who in his Expos. Fidei denies that the Word is ἀπό& 207·ῥοια, efflux, or τμῆσις, segmen, or προβολή, emissio or prolatio; and by Jerome, Adv. Ruf., Apol. 2, his reason being that the word had been used by Gnostics in speaking of the emanations of Æons, Greg. Naz., however, Orat. 13, 35, speaks of the Father as γεννήτωρ and προβολεύς, and of the Spirit as πρόβλημα. of the most Holy Spirit. And in one Son of God, the Only-begotten, our Lord, Jesus Christ: begotten of the Father, before all the ages: Light of Light, true God of true God: begotten, not made, consubstantial with the Father, through Whom all things are made: and when we say He was before all the ages we shew that His birth is without time or beginning: for the Son of God was not brought into being out of nothing Greg. Naz., Orat. 36., He that is the effulgence of the glory, the impress of the Father’s subsistence Ibid., the living wisdom and power 1 Cor. i. 24., the Word possessing interior subsistence The Word enhypostatic, ὁ Λόγος ἐνυπόστατος., the essential and perfect and living image Heb. i. 3. of the unseen God. But always He was with the Father and in Him The Arians admitted that the Son is in the Father, in the sense in which all created things are in God. Basil (De Spiritu Sancto, ch. 25, Orat. in Princip. evang. Joan.) takes the preposition σύν, in, to express the idea of the σύναφεια, or conjunction of the two. The Scholiast on the present passages calls attention to the two prepositions with and in as denoting the Son’s eternal existence and His union with the Father, as the shining is with the light, and comes from it without separation. Basil, De Spir. Sancto, ch. 26, holds it better to say that the Spirit is one with (συνεῖναι) the Father and the Son than that He is in (ἐνεῖναι) the Father and the Son., everlastingly and without beginning begotten of Him. For there never was a time when the Father was and the Son was not, but always the Father and always the Son, Who was begotten of Him, existed together. For He could not have received the name Father apart from the Son: for if He were without the Son Greg. Naz., Orat. 35., He could not be the Father: and if He thereafter had the Son, thereafter He became the Father, not having been the Father prior to this, and He was changed from that which was not the Father and became the Father. This is the worst form of blasphemy Cyril, Thesaurus, assert. 4 and 5.. For we may not speak of God as destitute of natural generative power: and generative power means, the power of producing from one’s self, that is to say, from one’s own proper essence, that which is like in nature to one’s self Ibid., assert. 6..