Книга Премудрости Соломона, Глава 7, стих 26. Толкования стиха

THE FATHER AND THE SON ARE EQUAL. AUGUSTINE: The Son is sent, not because he is not equal to the Father but because he is “a pure emanation of the light of God” almighty. Here what is emanated and that from which it emanates are of one, identical being. It is not an emanation like that of water springing from a natural opening in the earth or in a rock but like that of light from light. When it says “splendor of the eternal light,” what else can be meant but that it is the light of the eternal light? Light’s splendor—what is it, except light? It is therefore coeternal with the light of which it is the light. Nevertheless, the Scripture preferred the expression “splendor of the light” to the other, “light of the light,” so that no one would believe that the light that emanates is darker than that from which it emanates. Rather, hearing it called its splendor, it is easier to think that the one owes to the other its brilliance, rather than that one shines less brightly than the other. But because there was no chance that anyone would think the generating light to be inferior (no heretic has dared to assert this, nor does it seem believable that one would dare to do so), the Scripture anticipates the notion that the emanated light would be darker than the generating light. It eliminated this conjecture by saying, “It is the splendor of that light,” that is, of the eternal light, thus showing his equality. Indeed, if it were inferior, it would be the shadow, not the splendor. And if greater, it would not emanate, because it could not surpass that from which it was emanating. ON THE TRINITY 4.20.27.

THE TRINITY COMPARED WITH THE SUN. AUGUSTINE: Look at God, contemplate the Word, and unite yourself intimately to the Word who speaks. His word is not comprised of syllables; rather, his word is the resplendent brightness of wisdom. It is said of his wisdom that “it is the splendor of the eternal light.” Observe the splendor of the sun. The sun is in the heavens and pours its splendor on all the earth and over all the seas, yet its light is only corporeal. If you could separate the sun’s splendor from the sun itself, so also could you separate the Word from the Father. I have spoken of the sun. A weak little flame from a lamp, however, which can be blown out with a breath, also sheds its light all around. See the light given off by the flame. See that it originates from the flame—you do not see the light without the flame. Convince yourselves, then, beloved brothers and sisters, that the Father, the Son and the Holy Spirit are inseparably united among themselves and that this Trinity is one God—and that all of the works of this one God are works of the Father, of the Son and of the Holy Spirit. TRACTATES ON THE GOSPEL OF JOHN 20.13.

68. Сын благ, потому что Он сияние славы вечной и чистое зеркало величия Божия и образ благости Его . Как же Он не благ, если Он образ благости? Поистине образ Божий — Бог, но Бог един; также и образ божественной благости благ, но благость едина.

CHRIST IS THE FATHER’S IMAGE. AMBROSE: The apostle says that Christ is the image of the Father. He says in fact that he is the image of the invisible God, the firstborn of all creatures. He speaks of the firstborn, and not of the first created, so that we would believe that by nature he is generated, and first from all eternity. Elsewhere the apostle says, “He made him heir of all things, and through him he also made the world, the one who is the radiance of his glory and the imprint of his being.” The apostle says that he is an image, and Arius says that he is different. Why, then, speak of an image, if he were not the same? People ordinarily do not accept the image of a portrait as being different from the original, but Arius asserts that the Father is different from the Son. He maintains that the Father generated someone who is different from him, as though he were incapable of generating someone like himself. The prophets say, “In your light we see light.” They say, “He is a reflection of the eternal light, an unspotted mirror of the majesty of God and an image of his goodness.” See in how many ways they speak. “Radiance,” because the brightness of the Father’s light is in the Son. “Unspotted mirror,” since the Father is visible in the Son. “Image of his goodness,” since it is not one body seen reflected in another but the whole power of the Godhead in the Son. “Image” teaches that here is no difference. “Imprint” indicates that he is the manifestation of the Father. “Splendor” bespeaks eternity. In fact, the “image” is not the bodily face, nor is it made with colors or from wax but is simply from God. He is from the Father, pouring forth from the spring. ON THE CHRISTIAN FAITH 1.7.48-49.

A REFLECTION OF THE FATHER’S LIGHT. GREGORY OF ELVIRA: If, about what we all profess, you wanted to suggest some similitude in God, I am not sure if you could specify your comparison more clearly. For example, if you were to say “light from light” and had to explain it in detail, I would ask you how you conceive of this light from light. Perhaps like a lamp from a lamp, or a sun from the sun? Or would this example lead you to deduce that there are two lamps or two suns, as though there were two gods? Or would you understand the light from light as the effect of the light of the lamp itself or as the brilliance of the sun shining from the sun itself, comparing the figure of the Father with the source of the light and the Son with the brightness of its radiation? In fact, of this the prophet said, “In you is the source of life, and in your light we see light.” Or Solomon, when he says, “She is a reflection of the eternal light, a spotless mirror of the majesty of God and an image of his goodness.” The apostle also preached that our Savior is the image of the invisible God, because the image of the sun is its light, which proceeds from the sun itself. ON THE FAITH 5.

С получением премудрости он стал обладать знанием всего существующаго, того, что составляет предмет усильных и напрасных искании философии (15—21): потому что премудрость, о которой он говорит, и которая одна может сообщит человеку истинную мудрость, божественна. Она обладает всею полнотою (7,3) совершенств, потому что раждается от Бога и есть сияние света присносущнаго и образ блаюстыни ею (22—26 = Евр. 1:3): она всемогуща, славна и вездесуща (27—30; 8, 1).

THE SON IS EQUAL TO THE FATHER. FULGENTIUS OF RUSPE: The Arians clearly show themselves to worship two gods when they deny that the Son is equal to the Father. And they declare him less, not regarding the assumption of the flesh (which the truth of the faith teaches) but with respect to the nature of the immeasurable divinity, even though it is said of him who is the wisdom of God that he is “a reflection of the eternal light.” It is also said of him, in the letter to the Hebrews, “that he is the radiance of his glory and the imprint of his being.” They should look at the “reflection of the eternal light” and recognize that, as that eternal light is infinite, so its reflection is in no way secondary or inferior by nature. Its eternity, rather, is identical to its infinity and its infinity to its eternity. BOOK TO VICTOR AGAINST THE SERMON OF FASTIDIOSUS THE ARIAN 6.3.

SHARING THE SAME NATURE. FULGENTIUS OF RUSPE: So as to show that the Son is infinite along with the Father, the sacred Scripture was careful to say of wisdom, “It is the reflection of the eternal light, a spotless mirror of the majesty of God and an image of his goodness.” In this testimony are shown the oneness of nature, the distinction of persons and the infinite equality of the Father and the Son. No one can doubt that in this passage the Father is called the light and the Son the reflection. About this, the apostle also says authoritatively, “He is the radiance of his glory and the imprint of his being and sustains all things with the power of his word.” See that it is said that the Son is the reflection and governs all things. If someone thinks that the Father is infinite but that the Son has limits, let him show us in what way the light and its reflection could be different beings, when, even if they are differentiated by name, they are not distinct in kind, nor do they differ in extension. In fact, the light and its reflection do not have the same name, but neither do they have different natures. THREE BOOKS TO TRASAMUNDUS 2.9.