But since some or many persons were disturbed by questions as to substance, called in Greek _ousia_, that is, to make it understood more exactly, as to _homoousios_ or what is called _homoiousios_, there ought to be no mention of these at all, nor ought any one to state them; for the reason and consideration that they are not contained in the divine Scriptures, and that they are above man’s understanding, nor can any man declare the birth of the Son, of whom it is written: “Who shall declare His generation?” For it is plain that only the Father knows how He begat the Son, and the Son how He was begotten of the Father. There is no question that the Father is greater. No one can doubt that the Father is greater than the Son, in honor, dignity, splendor, majesty and in the very name Father, the Son himself testifying, He that sent Me is greater than I. And no one is ignorant that it is Catholic doctrine that there are two persons of Father and Son; and that the Father is greater, and that the Son is subordinated to the Father, together with all things which the Father hath subordinated to Him; and that the Father has no beginning and is invisible, immortal, and impassible, but that the Son has been begotten of the Father, God of God, light of light, and of this Son the generation, as is aforesaid, no one knows but His Father. And that the Son of God himself, our Lord and God, as we read, took flesh or a body, that is, man of the womb of the Virgin Mary, as the angel announced. And as all the Scriptures teach, and especially the doctor of the Gentiles himself. He took of Mary the Virgin, man, through whom He suffered. And the whole faith is summed up and secured in this, that the Trinity must always be preserved, as we read in the Gospel: “Go ye and baptize all nations in the name of the Father, and of the Son, and of the Holy Ghost.” Complete and perfect is the number of the Trinity. Now the Paraclete, or the Spirit, is through the Son: who was sent and came according to His promise in order to instruct, teach, and sanctify the Apostles and all believers. (_b_) _Creed of Nice_ A. D. 359, Theodoret, _Hist. Ec._, II, 16. (MSG, 82:1049.) _Cf._ Hahn, § 164. The deputies from the Council of Ariminum were sent to Nice, a small town in Thrace, where they met the heads of the Arian party. A creed, strongly Arian in tendency, was given them and they were sent back to Ariminum to have it accepted. See Theodoret, _loc. cit._, and Athanasius, _De Synodis_.