De Sententia Dionysii

²³ Dionysius did not hold that there are two Words.

But since in addition to all his own iniquities Arius has raked up this expression also as if from a dunghill, adding that, 'The Word is not the Father's own, but the Word that is in God is different, while this one, the Lord, is outside of and has nothing to do with the Essence of the Father, and is only called “Word” conceptually, and is not by nature and of a truth Son of God, but is called Son, He too, by adoption, as a creature;'— and since saying thus he boasts among the ignorant as though here too he has Dionysius as his partisan;— look at the faith of Dionysius on these points also, how he contradicts these perversities of Arius. For in the first book he writes as follows: 'Now I have said that God is the well of all that is good: while the Son has been described as the river which proceeds from Him. For word is an efflux of intelligence, and, to borrow language applicable to men, the intelligence that issues by the tongue is derived from the heart through the mouth, coming out different from the word in the heart. For the latter remains, after sending forth the other, as it was. But the other is sent forth and flies forth, and is borne in every direction. And so each is in the other, and each distinct from the other: and they are one and at the same time two. Likewise the Father and the Son were said to be one, and the One in the other.' And in the fourth book he says: 'For as our intelligence utters the word from itself, as the prophet says, My heart uttered a good word, and, while either is distinct from the other, occupying a place of its own distinct from the other, the one dwelling and stirring in the heart, the other upon the tongue—yet they are not separated, not for a moment lost to one another, nor is the intelligence without utterance (ἄ λογος), nor the word without intelligence, but the intelligence creates the Word being manifested in it, and the Word shows forth the intelligence having originated in it, and the intelligence is as it were an internal word, and the word an issuing intelligence; the intelligence passing over into the word, while the word circulates the intelligence among the hearers: and so the intelligence through the word gains a lodgment in the souls of the hearers, entering in along with the word; and the intelligence is as it were the father of the word, existing in itself, while the word is as it were the son of the intelligence, having its origin, not of course before the latter, nor yet concurrently with it from some external source, but by springing out of it—so the mighty Father and universal Intelligence has the Son before all things as His Word, Interpreter and Messenger.'