Origen De Princ., 4.3.15

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Let everyone, then, who cares for the truth, care little about names and words, for different kinds of speech are customary in different nations.  Let him be more anxious about the fact signified than about the words by which it is signified, and particularly in questions of such difficulty  and importance as these.  For example, we may inquire whether there exists any substance in which anyone can call whatever he pleases.  The Greeks speak of this substance as asomaton or incorporeal; but the divine scriptures call it ‘invisible’; when he says that Christ is the ‘image of the invisible God’ On the other hand he says that ‘all things, visible and invisible were created through Christ’.  Here it is asserted that there exist even among created things certains existences which are in their own nature invisible.  These, however, while not in themselves corporeal, yet make use of bodies, though they themselves are superior to bodily substance.  But the substance of the Trinity, which is the beginning and cause ‘of all things and in which are all things, ‘ of which are all things and through which are all things and in which are all things’, must not be believed either to be a body or to exist in a body, but to be wholly incorporeal.

Let it suffice, however, for us to have spoken briefly on these matters, in digression indeed, but one which has been forced upon us by the necessities of the subject.  Our aim has been to show that there are certain things, meaning of which it is impossible to expain by any human language, but which are made clear rather through simple apprehension that through any power of words.  This rules must control our interpretation even of the divine writings, in order that what is said therein may be estimated in accordance not with the meanness of language, but which the divine power of the Holy Spirit who inspired their composition.