21.

But if what the Father worketh, that the Son worketh also ¹, and what the Son createth, that is the creation of the Father, and yet the Son be the Father’s work or creature, then either He will work His own self, and will be His own creator (since what the Father worketh is the Son’s work also), which is absurd and impossible; or, in that He creates and worketh the things of the Father, He Himself is not a work nor a creature; for else being Himself an efficient cause ², He may cause that to be in the case of things caused, which He Himself has become, or rather He may have no power to cause at all.

For how, if, as you hold, He is come of nothing, is He able to frame things that are nothing into being? or if He, a creature, withal frames a creature, the same will be conceivable in the case of every creature, viz. the power to frame others. And if this pleases you, what is the need of the Word, seeing that things inferior can be brought to be by things superior? or at all events, every thing that is brought to be could have heard in the beginning God’s words, ‘Become’ and ‘be made,’ and so would have been framed. But this is not so written, nor could it be. For none of things which are brought to be is an efficient cause, but all things were made through the Word: who would not have wrought all things, were He Himself in the number of the creatures. For neither would the Angels be able to frame, since they too are creatures, though Valentinus, and Marcion, and Basilides think so, and you are their copyists; nor will the sun, as being a creature, ever make what is not into what is; nor will man fashion man, nor stone devise stone, nor wood give growth to wood. But God is He who fashions man in the womb, and fixes the mountains, and makes wood grow; whereas man, as being capable of science, puts together and arranges that material, and works things that are, as he has learned; and is satisfied if they are but brought to be, and being conscious of what his nature is, if he needs aught, knows to ask ³ it of God.