Καὶ ἐκ τῆς αὐτῆς πάντων αἰτίας αἱ νοηταὶ καὶ νοεραὶ τῶν θεοειδῶν ἀγγέλων οὐσίαι, καὶ αἱ τῶν ψυχῶν, καὶ αἱ τοῦ παντὸς κόσμου φύσεις, καὶ τὰ ὁπωσοῦν ἢ ἐν ἑτέροις ὑπάρχειν, ἢ κατ’ ἐπίνοιαν εἶναι λεγόμενα· καὶ γοῦν αἱ πανάγιαι καὶ πρεσβύταται δυνάμεις ὄντως οὖσαι, καὶ οἷον ἐν προθύροις τῆς ὑπερουσίου Τριάδος ἱδρυμέναι, πρὸς αὐτῆς καὶ ἐν αὐτῇ, καὶ τὸ εἶναι, καὶ τὸ θεοειδῶς εἶναι ἔχουσι· καὶ μετ’ ἐκείνας αἱ ὑφειμέναι τὸ ὑφειμένως, καὶ αἱ ἔσχαται τὸ ἐσχάτως, ὡς πρὸς ἀγγέλους, ὡς πρὸς ἡμᾶς δὲ ὑπερκοσμίως. Καὶ αἱ ψυχαὶ, καὶ τὰ ἄλλα πάντα ὄντα, κατὰ τὸν αὐτὸν λόγον καὶ τὸ εἶναι καὶ τὸ εὖ εἶναι ἔχει, καὶ ἔστι καὶ εὖ ἔστιν, ἐκ τοῦ προόντος τὸ εἶναι καὶ τὸ εὖ εἶναι ἔχοντα, καὶ ἐν αὐτῷ καὶ ὄντα καὶ εὖ ὄντα, καὶ ἐξ αὐτοῦ ἀρχόμενα, καὶ ἐν αὐτῷ φρουρούμενα, καὶ εἰς αὐτὸν περατούμενα. Καὶ τὰ μὲν πρεσβεῖα τοῦ εἶναι νέμει ταῖς κρείττοσιν οὐσίαις, ἃς καὶ αἰωνίας καλεῖ τὰ λόγια· τὸ δὲ εἶναι αὐτὸ τῶν ὄντων πάντων οὐδέποτε ἀπολείπεται· καὶ αὐτὸ δὲ τὸ εἶναι, ἐκ τοῦ προόντος· καὶ αὐτοῦ ἐστι τὸ εἶναι, καὶ οὐκ αὐτὸς τοῦ εἶναι· καὶ ἐν αὐτῷ ἐστι τὸ εἶναι, καὶ οὐκ αὐτὸς ἐν τῷ εἶναι· καὶ αὐτὸν ἔχει τὸ εἶναι, καὶ οὐκ αὐτὸς ἔχει τὸ εἶναι· καὶ αὐτὸς ἐστι τοῦ εἶναι καὶ αἰὼν, καὶ ἀρχὴ, καὶ μέτρον, πρὸ οὐσίας ὢν καὶ ὄντος, καὶ αἰῶνος, καὶ πάντων οὐσιοποιὸς ἀρχὴ, καὶ μεσότης, καὶ τελευτή. Καὶ διὰ τοῦτο πρὸς τῶν λογίων ὁ ὄντως προὼν κατὰ πᾶσαν τῶν ὄντων ἐπίνοιαν πολλαπλασιάζεται, καὶ τὸ ἦν ἐπ᾿ αὐτοῦ τε, καὶ τὸ ἐστι, καὶ τὸ ἔσται, καὶ τὸ ἐγένετο, καὶ γίγνεται, καὶ γενήσεται, κυρίως ὑμνεῖται· ταῦτα γὰρ πάντα τοῖς θεοπρεπῶς νοοῦσι τὸ κατὰ πᾶσαν αὐτὸν ἐπίνοιαν ὑπερουσίως εἶναι σημαίνει, καὶ τῶν πανταχῶς ὄντων αἴτιον. Καὶ γὰρ οὐ τόδε μὲν ἔστι, τόδε δὲ οὐκ ἔστιν· οὐδὲ πῇ μὲν ἔστι, πῇ δὲ οὐκ ἔστιν· ἀλλὰ πάντα ἐστὶν, ὡς πάντων αἴτιος, καὶ ἐν αὐτῷ πᾶσαι ἀρχαὶ, πάντα συμπεράσματα, πάντων τῶν ὄντων συνέχων καὶ προέχων· καὶ ὑπὲρ τὰ πάντα ἐστὶν, ὡς πρὸ πάντων ὑπερουσίως ὑπερών. Διὸ καὶ πάντα αὐτοῦ καὶ ἅμα κατηγορεῖται, καὶ οὐδέν ἐστι τῶν πάντων. πανσχημος, πανειδεος, ἀμορφος, ἀκαλλὴς, ἀρχὰς καὶ μέσα καὶ τέλη τῶν ὄντων ἀσχέτως καὶ ἐξηρημένως ἐν ἑαυτῷ προειληφὼς, καὶ πᾶσι τὸ εἶναι κατὰ μίαν καὶ ὑπερηνωμένην αἰτίαν ἀχράντως ἐπιλάμπων. Εἰ γὰρ ὁ καθ᾿ ἡμᾶς ἥλιος τὰς τῶν αἰσθητῶν οὐσίας καὶ ποιότητας, καίτοι πολλὰς καὶ διαφόρους οὔσας, ὅμως αὐτὸς εἷς ὢν, καὶ μονοειδὲς ἐπιλάμπων φῶς, ἀνανεοῖ, καὶ τρέφει, καὶ φρουρεῖ, καὶ τελειοῖ, καὶ διακρίνει, καὶ ἑνοῖ, καὶ ἀναθάλπει, καὶ γόνιμα εἶναι ποιεῖ, καὶ αὔξει, καὶ ἐξαλλάττει, καὶ ἐνδρύει, καὶ ἐκφύει, καὶ ἀνακινεῖ, καὶ ζωῇ πάντα, καὶ τῶν ὅλων ἕκαστον οἰκείως ἑαυτῷ τοῦ ταὐτοῦ καὶ ἑνὸς ἡλίου μετέχει, καὶ τὰς τῶν πολλῶν μετεχόντων ὁ εἷς ἥλιος αἰτίας ἐν ἑαυτῷ μονοειδῶς προείληφε· πολλῷ γε μᾶλλον ἐπὶ τῆς καὶ αὐτοῦ καὶ πάντων αἰτίας, προϋφεστάναι τὰ πάντα τῶν ὄντων παραδείγματα, κατὰ μίαν ὑπερούσιον ἕνωσιν συγχωρητέον· ἐπεὶ καὶ οὐσίας παράγει κατὰ τὴν ἀπὸ οὐσίας ἔκβασιν. Παραδείγματα δέ φαμεν εἶναι τοὺς ἐν Θεῷ τῶν ὄντων οὐσιοποιοὺς καὶ ἑνιαίως προϋφεστῶτας λόγους, οὓς ἡ θεολογία προορισμοὺς καλεῖ, καὶ θεῖα καὶ ἀγαθὰ θελήματα, τῶν ὄντων ἀφοριστικὰ καὶ ποιητικὰ, καθ' οὓς ὁ ὑπερούσιος τὰ ὄντα πάντα καὶ προώρισε καὶ παρήγαγεν.