llic certe cst, qui
in effigie Dei constitutus, non rapinam existimavit esse se æqualem Deo (Philip, II, 6). In qua effigie Dei? ntique in alia, non tamen in nulla. (c) Quis enim
negabit (7) Deum corpus essc, etsi Deus spiritus est ? Spiritus enim corpus sui
ge- neris in sua effigie. Sed et (8) invisibilia illa quæcum- que sunt, habent
apud Deum ct suuin corpus et suam formam, per qua soli Deo visibilia sunt;
quanto magis quod ex ipsius substantia (9) missum est, sinc substantia non erit
! Quæcumqne ergo substantia Sermonis fuit, illam dico personam, et illi nomen
Filii vindico; et dum Filium agnosco, secundum a Patre defendo. (PL
2:162)
This for certain is He “who, being in the form of God,
thought it not robbery to be equal with God.” In what form of God? Of course he
means in some form, not in none. For who will deny that God is a body, although
“GOD is a Spirit?” For Spirit has a bodily substance of its own kind, in its
own form. Now, even if invisible things, whatsoever they be, have both their
substance and their form in God, whereby they are visible to God alone, how
much more shall that which has been sent forth from His substance not be
without substance! Whatever, therefore, was the substance of the Word that I
designate a Person, I claim for it the name of Son; and while I
recognize the Son, I assert His distinction as second to the Father. (Against
Praxeas, 7)
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