thartou kai athanatos athanatou kai
aidios aidiou]. ("One Lord, one from one, God from God, impress and
image of Godhead, energetic word, wisdom embracing the entire system of
the universe and power producing all creation, true Son of a true
Father, the invisible of the invisible and incorruptible of the
incorruptible, the immortal of the immortal, the eternal of the
eternal"). The begetting is an indescribable act which can only be
represented by inadequate images: it is no emanation--the expression
[Greek: probole] is not found, so far as I know[740]--but is rather to
be designated as an act of the will arising from an inner necessity, an
act which for that very reason is an emanation of the essence. But the
Logos thus produced is really a personally existing being; he is not an
impersonal force of the Father, though this still appears to be the case
in some passages of Clement, but he is the "sapientia dei
substantialiter subsistens"[741] ("the wisdom of God substantially
existing") "figura expressa substantial patris" ("express image of the
Father's substance"), "virtus altera in sua proprietate subsistens" ("a
second force existing in its own characteristic fashion"). He is, and
here Origen appeals to the old Acts of Paul, an "animal vivens" with an
independent existence.[742] He is another person,[743] namely, the
second person in number.[744] But here already begins Origen's second
train of thought which limits the first that we have set forth. As a
particular hypostasis, which has its "first cause" ([Greek: proton
aition]) in God, the Son is "that which is caused" ([Greek: aitiaton]),
moreover as the fulness of ideas, as he who comprehends in himself all
the forms that are to have an active existence, the Son is no longer an
absolute _simplex_ like the Father.[745] He is already the first stage
of the transition from the One to the Manifold, and, as the medium of
the world-idea, his essence has an inward relation to the world, which
is itself without beginning.[746] As soon therefore as the category of
causality is applied--which moreover dominates the system--and the
particular contemplation of the Son in relation to the Father gives way
to the general contemplation of his task and destination, the Son is not
only called [Greek: ktisma] and [Greek: demiourgema], but all the
utterances about the quality of his essence receive a limitation. We
nowhere find the express assertion that this quality is inferior or of a