5. Wherefore The Only-Begotten Son of God was neither made by the Father; for, according to the word of an evangelist, all things were made by Him:
nor begotten instantaneously; since God, who is eternally wise, has with Himself His eternal Wisdom: nor unequal with the Father, that is to say, in anything less than He; for an apostle also speaks in this wise, Who, although He was constituted in the form of God, thought it not robbery to be equal with God.
By this catholic faith, therefore, those are excluded, on the one hand, who affirm that the Son is the same [Person] as the Father; for [it is clear that] this Word could not possibly be with God, were it not with God the Father, and [it is just as evident that] He who is alone is equal to no one. And, on the other hand, those are equally excluded who affirm that the Son is a creature, although not such an one as the rest of the creatures are. For however great they declare the creature to be, if it is a creature, it has been fashioned and made. For the terms fashion and create mean one and the same thing; although in the usage of the Latin tongue the phrase create is employed at times instead of what would be the strictly accurate word beget. But the Greek language makes a distinction. For we call that creatura (creature) which they call κτίσμα or κτίσις; and when we desire to speak without ambiguity, we use not the word creare (create), but the word condere (fashion, found). Consequently, if the Son is a creature, however great that may be, He has been made. But we believe in Him by whom all things (omnia) were made, not in Him by whom the rest of things (cetera) were made. For here again we cannot take this term all things in any other sense than as meaning whatsoever things have been made.
