(3) (_Ibid._, 17.) It has been already said that God is the Fountain of all good things: and the Son is described[255] as the stream flowing forth from Him. For the Word is “the effluence” of mind, and, to use human phraseology, is conveyed from the heart through the mouth, _i. e._ the mind that finds expression by means of the tongue, being differentiated from the word in the heart. For the one having sent it forth remains and is still what it was; but the other being sent forth issues and is carried in all directions: and thus each is in each, being different one from the other: and they are one, being two. And it was in this way that the Father and the Son also were said to be one and in one another.[256]
Each of the titles employed by me is indivisible and inseparable from its neighbour. I spoke of the Father, and before introducing the Son I implied Him, too, in the Father. I introduced the Son: even if I had not already mentioned the Father He would, of course, have been presupposed in the Son. I added the Holy Spirit: but at the same time I intimated both from Whom and through Whom[257] He came. But they are not aware that the Father is not separated from the Son _qua_ Father—for the title (Father) is suggestive of such connexion (as Son with Father)—nor is the Son cut off from the Father; for the appellation “Father” denotes their common bond. And the Spirit is the object of their dealings,[258] being incapable of desertion by either Him that sends, or Him that conveys. How then can I, who use these titles, hold that They are wholly divided and separated?[259]
(4) (_Ibid._, 23). For, as our mind overflows with speech[260] of itself, as says the prophet: “My heart overfloweth with good speech,”[261] and each is diverse from the other, each occupying its proper place distinct from the other, the one dwelling and moving in the heart and the other on the tongue and in the mouth, and yet they are not entirely unconnected nor deprived of one another; the mind is not speechless, nor the speech mindless, but the mind produces the speech, revealing itself thereby; and the speech shows the mind, having been gendered therein; the mind is, as it were, the inlying speech and the speech is the issuing mind; the mind is transferred into the speech and the speech displays[262] the mind to the hearers; and thus the mind through the speech gains a lodgment in the souls of those that hear, entering together with the speech, and the mind is, as it were, the father of the speech, having an independent existence withal; and the speech is, as it were, the son of the mind, being an impossibility prior to the mind, yet brought into association with it from any outside source, but springing from the mind; even so the Father, who is the Almighty and Universal Mind, has the Son, the Word as the Interpreter and Messenger of Himself.