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An addition that Constantinople I made to the Nicene Creed, "begotten from the father before all ages" (Dz H 150; ND 12; addition italicized) might mislead one into thinking here of temporal succession as if the Son merely anteceded or "antedated" everything that later began (in/with time).
Hence, one strains language (in an anthropomorphic fashion) when one speaks of the Logos personally existing and being active "before" the incarnation.
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For example, Tertullian in Against Marcion Ch.21 sees a pre-existent appearance of Christ in the fiery furnace of one who is "like the son of man (for he was not yet really son of man)." The identification of specific appearances of Christ is increasingly common in evangelical literature from the 1990s onwards. Terry Whalin states that the fourth person in the fiery furnace is Christ, and that "These appearances of Christ in the Old Testament are known as Theophanies or 'appearances of God' ".
To speak of the Son of God as pre-existing his incarnation and even the very creation of the world (when time began) could be (wrongly) taken to imply a "before" and "after" for his personal, divine existence.
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Depictions of God the Father became prevalent only by the 15th century, and Jesus was often shown as a substitute before then. His personal being did not originate when his visible human history began.