5:5
Θεὸς ἦν ἐν ἀρχῇ, τὴν δὲ ἀρχὴν λόγου δύναμιν παρειλήφαμεν.Ὁ γὰρ δεσπότης τῶν ὅλων, αὐτὸς ὑπάρχων τοῦ παντὸς ἡ ὑπόστασις, κατὰ μὲν τὴν μηδέπω γεγενημένην ποίησιν μόνος ἦν· καθὸ δὲ πᾶσα δύναμις, ὁρατῶν τε καὶ ἀοράτων αὐτὸς ὑπόστασις ἦν, σὺν αὐτῷ τὰ πάντα· σὺν αὐτῷ διὰ λογικῆς δυνάμεως αὐτὸς καὶ ὁ λόγος, ὃς ἦν ἐν αὐτῷ, ὑπέστησε. Θελήματι δὲ τῆς ἁπλότητος αὐτοῦ προπηδᾷ λόγος· ὁ δὲ λόγος, οὐ κατὰ κενοῦ χωρήσας, ἔργον πρωτότοκον τοῦ πατρὸς γίνεται. Τοῦτον ἴσμεν τοῦ κόσμου τὴν ἀρχήν.Γέγονε δὲ κατὰ μερισμόν, οὐ κατὰ ἀποκοπήν· τὸ γὰρ ἀποτμηθὲν τοῦ πρώτου κεχώρισται, τὸ δὲ μερισθὲν οἰκονομίας τὴν αἵρεσιν προσλαβὸν οὐκ ἐνδεᾶ τὸν ὅθεν εἴληπται πεποίηκεν. Ὥσπερ γὰρ ἀπὸ μιᾶς δᾳδὸς ἀνάπτεται μὲν πυρὰ πολλά, τῆς δὲ πρώτης δᾳδὸς διὰ τὴν ἔξαψιν τῶν πολλῶν δᾳδῶν οὐκ ἐλαττοῦται τὸ φῶς, οὕτω καὶ ὁ λόγος προελθὼν ἐκ τῆς τοῦ πατρὸς δυνάμεως οὐκ ἄλογον πεποίηκε τὸν γεγεννηκότα. Καὶ γὰρ αὐτὸς ἐγὼ λαλῶ καὶ ὑμεῖς ἀκούετε, καὶ οὐ δήπου διὰ τῆς μεταβάσεως τοῦ λόγου κενὸς ὁ προσομιλῶν λόγου γίνομαι· προβαλλόμενος δὲ τὴν ἐμαυτοῦ φωνὴν διακοσμεῖν τὴν ἐν ὑμῖν ἀκόσμητον ὕλην προῄρημαι. Καὶ καθάπερ ὁ λόγος ἐν ἀρχῇ γεννηθεὶς ἀντεγέννησε τὴν καθ ἡμᾶς ποίησιν, αὐτὸς ἑαυτῷ τὴν ὕλην δημιουργήσας, οὕτω κἀγώ, κατὰ τὴν τοῦ λόγου μίμησιν ἀναγεννηθεὶς καὶ τὴν τοῦ ἀληθοῦς κατάληψιν πεποιημένος, μεταῤῥυθμίζω τῆς συγγενοῦς ὕλης τὴν σύγχυσιν. Οὔτε γὰρ ἄναρχος ἡ ὕλη καθάπερ ὁ θεός, οὐδὲ διὰ τὸ ἄναρχον καὶ αὐτὴ ἰσοδύναμος τῷ θεῷ· γεννητὴ δὲ καὶ οὐχ ὑπό του ἄλλου γεγονυῖα, μόνου δὲ ὑπὸ τοῦ πάντων δημιουργοῦ προβεβλημένη
God was in the beginning, and we have received that the beginning was the power of the Logos. For the Lord of all, being himself the foundation of the whole, was alone in respect of the creation not yet come into being; but inasmuch as he was the whole power, the foundation of things seen and unseen, all things were with him. With him, through the power of reason, the Logos himself, who was in him, gave them subsistence. And by the will of his simplicity the Logos springs forth; and the Logos, not having gone forth into the void, becomes the firstborn work of the Father. Him we know as the beginning of the world. He came into being by partition, not by severance; for that which is cut off is separated from the first, but that which is partitioned, having taken on the choice of an economy, has not made deficient that from which it was taken. For just as from one torch many fires are kindled, yet the light of the first torch is not diminished by the kindling of the many torches, so also the Logos, having come forth from the power of the Father, did not make irrational the one who begot him. For indeed I myself speak, and you hear, and surely the one who converses does not become empty of speech through the passing over of the word; but by sending forth my own voice I purpose to set in order the disordered matter in you. And just as the Logos, begotten in the beginning, begot in return our creation, fashioning matter for himself, so I too, regenerated according to the imitation of the Logos and having gained the apprehension of the truth, am reforming the confusion of kindred matter. For matter is not without beginning like God, nor on account of being without beginning is it itself equal in power to God; but it is generated and was not brought into being by any other, but was put forth by the maker of all things alone.
起初有神，而我們領受了：那「起初」乃是道的能力。萬有的主自己既是全體的根基，按那尚未成就的創造而論，祂原是獨一的；但因祂是那全備的能力，是可見與不可見之物的根基，萬有便都與祂同在。道——就是那在祂裡面的——藉理性的能力與祂同在，使萬有得以存立。藉著祂單純本性的意旨，道躍然而出；道並非奔向虛空，乃成為父首生的工作。我們認識祂為世界的起始。祂是藉分賜而出，並非藉斷裂而出；因為被割斷的便與本源分離，而那被分賜的，既領受了治理的職分，卻沒有使那分賜之源有所缺欠。正如從一根火炬可點燃許多火，第一根火炬的光卻不因點燃眾火炬而減少，照樣，道從父的能力中發出，也沒有使那生祂者成為無道（無理性）。因為我自己說話，你們聽，那說話者絕不因話語的傳遞而變得無言；我藉發出自己的聲音，存心要整理你們裡面那未經整理的物質。又正如道在起初被生出，便回過來生出我們這受造之物，自己為自己造作物質，照樣，我也照著對道的效法得了重生，得了對真理的領會，便去重整這同類物質的混亂。原來物質不像神那樣無始，也不因無始便與神能力相等；它乃是被生的，並非由別者所造，乃是單單由萬有的創造者所發出。