manner that of the later philosophical mystics. The Father,
he says, eternally knows Himself in the Son. The Son is the
self-objectification of God, the "_forma_" of God[189], the utterance
of the Absolute. The Father is "_cessatio_," "_silentium_," "_quies_";
but He is also "_motus_" while the Son is "_motio_." There is no
contradiction between "_motus_" and "_cessatio_" since "_motus_" is
not the same as "_mutatio_." "Movement" belongs to the "being" of God;
and this eternal "movement" is the generation of the Son. This eternal
generation is exalted above time. All life is _now_: we live always in
the present, not in the past or future; and thus our life is a symbol
of eternity, to which all things are for ever present[190]. The
generation of the Son is at the same time the creation of the
archetypal world; for the Son is the cosmic principle[191], through
whom all that potentially _is_ is actualised. He even says that the
Father is to the Son as [Greek: ho mê ôn] to [Greek: ho ôn], thus
taking the step which Plotinus wished to avoid, and applying the same
expression to the superessential God as to infra-essential
matter.[192]

This actualisation is a self-limitation of God,[193] but involves no
degradation. Victorinus uses language implying the subordination of
the Son, but is strongly opposed to Arianism.

The Holy Ghost is the "bond" (_copula_) of the Trinity, joining in
perfect love the Father and the Son. Victorinus is the first to use
this idea, which afterwards became common. It is based on the
Neoplatonic triad of _status, progressio, regressus_ ([Greek: monê,
proodos, epistrophê]). In another place he symbolises the Holy Ghost
as the female principle, the "Mother of Christ" in His eternal life.
This metaphor is a relic of Gnosticism, which the Church wisely