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Updated: June 7, 2025
In uprightness of heart and without question accept the truth that the Father, and the Son, and the Holy Ghost, are in all points one except in the being unbegotten, and begotten, and proceeding; and that the only begotten Son, the Word of God, and God, for our salvation came down upon earth, by the good pleasure of the Father, and, by the operation of the Holy Ghost, was conceived without seed in the womb of Mary the holy Virgin and Mother of God, by the Holy Ghost, and was born of her without defilement and was made perfect man and that he is perfect God and perfect man, being of two natures, the Godhead and the manhood, and in two natures, endowed with reason, will, activity, and free will, and in all points perfect according to the proper rule and law in either case, that is in the Godhead and the manhood, and in one united person.
Regarded as the unbegotten begetter of the first beginning, he succeeded in achieving the incomprehensible. He became triune and remained unique. He was Osiris, he was Isis, he was Horus. At once father, mother, and son, he fecundated, conceived, produced, and was.
In V, 12, he explains what he means by "demonstration": "Nor any more is He apprehended by the science of demonstration, for it depends on primary and better known principles. But there is nothing antecedent to the Unbegotten." Against Celsus, VII, 20. See also VII, 44, and Clem. Alex.: Stromata, II, ii, 4, and often. E.g., St. Justin: Hortatory Address, V.
And all that I have told should bring to those of this Age something of the yet unbegotten terror of that; and a quiet and sound thankfulness to God, that we suffer not as humanity shall yet suffer. But, for all this, let it not be thought that they of that Age accounted it as suffering; but as no more than the usual of human existence.
Justin says no more than this in any expression which he uses. When he speaks of the Father as the unbegotten God, and the Son as the Begotten God, he does no more than the most uncompromising believer in the doctrine of the ever-blessed Trinity in the present day does, when, in the words of the Creed of St. Athanasius, that believer confesses that
Nay, rather the principle of woe itself, the fountain head of all sorrow co-existent with man, whose influence he feels when yet unborn, and whose workings he testifies with his earliest cries, when, 'drowned in tears, he first beholds the light; for, as the sparks fly upward, so is man born to trouble, and woe doth he bring with him into the world, even thyself, dark one, terrible one, causeless, unbegotten, without a father.
Oh, thou magnanimous! now I do glory in my genealogy. But thou art but my fiery father; my sweet mother, I know not. Oh, cruel! what hast thou done with her? There lies my puzzle; but thine is greater. Thou knowest not how came ye, hence callest thyself unbegotten; certainly knowest not thy beginning, hence callest thyself unbegun.
Nay, rather the principle of woe itself, the fountain-head of all sorrow co-existent with man, whose influence he feels when yet unborn, and whose workings he testifies with his earliest cries, when, ‘drowned in tears,’ he first beholds the light; for, as the sparks fly upward, so is man born to trouble, and woe doth he bring with him into the world, even thyself, dark one, terrible one, causeless, unbegotten, without a father.
She told her of the union of Ptah, the unbegotten begetter of the first beginning, and of Neith, mother of the sun; of the holy incest of Isis and Osiris; and of Luz, called by the patriarchs Bethel, the House of God, the foothold of a straight stairway which messengers ceaselessly ascended and descended, and at whose summit the Elohim sat.
Believe thou therefore in the Father, and in the Son, and in the Holy Ghost, the holy and life-giving Trinity, glorified in three persons and one Godhead, different indeed in persons and personal properties, but united in substance; acknowledging one God unbegotten, the Father; and one begotten Lord, the Son, light of light, very God of very God, begotten before all worlds; for of the good Father is begotten the good Son, and of the unbegotten light shone forth the everlasting light; and from very life came forth the life-giving spring, and from original might shone forth the might of the Son, who is the brightness of his glory and the Word in personality, who was in the beginning with God, and God without beginning and without end, by whom all things, visible and invisible, were made: knowing also one Holy Ghost, which proceedeth from the Father, perfect, life-giving and sanctifying God, with the same will, the same power, coeternal and impersonate.
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