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Translated by Cardinal Newman.
St Athanasius the Great Resources Online and in Print
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39 Pages
Page 27
23. Again, the illustration of the Light and the Radiance has this meaning. For the Saints have not said that the Word was related to God as fire kindled from the heat of the sun, which is commonly put out again, for this is an external work and a creature of its author, but they all preach of Him as Radiance [916] , thereby to signify His being from the essence, proper and indivisible, and His oneness with the Father. This also will secure His true unchangableness and immutability; for how can these be His, unless He be proper Offspring of the Father's essence? for this too must be taken to confirm His identity with His own Father. Our explanation then having so religious an aspect, Christ's enemies should not be startled at the 'One in essence,' either, since this term also has a sound sense and good reasons. Indeed, if we say that the Word is from the essence of God (for after what has been said this must be a phrase admitted by them), what does this mean but the truth and eternity of the essence from which He is begotten? for it is not different in kind, lest it be combined with the essence of God as something foreign and unlike it. Nor is He like only outwardly, lest He seem in some respect or wholly to be other in essence, as brass shines like gold and silver like tin. For these are foreign and of other nature, are separated off from each other in nature and virtues, nor is brass proper to gold, nor is the pigeon born from the dove [917] ; but though they are considered like, yet they differ in essence. If then it be thus with the Son, let Him be a creature as we are, and not One in essence; but if the Son is Word, Wisdom, Image of the Father, Radiance, He must in all reason be One in essence. For unless it be proved that He is not from God, but an instrument different in nature and different in essence, surely the Council was sound in its doctrine and correct in its decree [918] .
[916] Athan.'s ordinary illustration is, as here, not from 'fire,' but from 'radiance,' apaugasma, after S. Paul [i.e. Hebrews] and the Author of the Book of Wisdom, meaning by radiance the light which a light diffuses by means of the atmosphere. On the other hand Arius in his letter to Alexander, Epiph. Haer. 69. 7. speaks against the doctrine of Hieracas that the Son was from the Father as a light from a light or as a lamp divided into two, which after all was Arian doctrine. Athanasius refers to fire, Orat. iv. S:2 and 10, but still to fire and its radiance. However we find the illustration of fire from fire, Justin. Tryph. 61. Tatian contr. Graec. 5. At this early day the illustration of radiance might have a Sabellian bearing, as that of fire in Athan.'s had an Arian. Hence Justin protests against those who considered the Son as 'like the sun's light in the heaven,' which 'when it sets, goes away with it,' whereas it is as 'fire kindled from fire.' Tryph. 128. Athenagoras, however, like Athanasius, says 'as light from fire,' using also the word apo& 207;rhoia, effluence: vid. also Orig. Periarch. i. 2. n. 4. Tertull. Ap. 21. Theognostus, quoted infr. S:25.
[917] vid. de Syn. S:41.
[918] As 'of the essence' declared that our Lord was uncreate, so 'one in essence' declared that He was equal with the Father; no term derived from 'likeness,' even 'like in essence' answering for this purpose, for such phrases might all be understood of resemblance or representation. vid. S:20, notes 8, 9.
Reference address : https://elpenor.org/athanasius/defence-nicene-definition.asp?pg=27
