St Cyril of Alexandria Commentary on John (First Part)

Translated by P. E. Pusey

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This Part: 128 Pages

Page 38

Another. If the Son be not of the Essence of God the Father, but being from without He have subordinated Him according to them, He is then originate and created: how then is He in things made, enlightening them? or what[ ]special shall we find any longer in the Divine Essence? or how does the most wise Psalmist say as something marvellous of Him Who is by Nature God, In Thy Light shall we see light? For if the Son being originate illumines all things, the creation will illumine itself, having no wise need thereto of God its Maker. There is then nothing more in God than in the creature, and it inworks no less than God could do. But this is absurd. The Son then is not originate, but God rather, and therefore Light by Nature, as is the Father.

Another of the same. If the Son being the Light of God the Father (as is said, In Thy Light shall we see Light and, O send out Thy Light and Thy Truth), is originate and brought into being, there is no longer ought to hinder, by equal analogy, all things originate from being called the Light of God the Father. For if the nature of things created at all admits this, it will be in potential common to them all, and not the own property of the One Son. But this is absurd: for to the Son Alone will it pertain to be called and to be the Light of God the Father. Not therefore originate is He, but Light, as God from God Who illumineth through Him things lacking light.

Another. If the Son being by Nature Light is not of the Essence of the Father, but being from without is subordinated, according to the uninstructed speech of the fighters against God, it follows that He is connatural and kin to things created, as having forsooth fallen away from the Divine Essence. How then is He called and is Light, but of the holy Baptist it is said, He was not the Light, albeit the blessed Baptist is light in potential, and not he alone, if it be once granted that the Son being originate, can be by Nature Light? For that which has once had place in the nature, is I suppose common to each that partakes of such nature, according to the law of consequence. But John was not Light, the Son Light. Other therefore by Nature is He and not connatural with things made.

Another of the same. If the Son being by Nature Light is originate and created, as not possessing forsooth the being of the Essence of God the Father, as some surmise, the nature of things originate will admit of being and being called light; it will be altogether light according to the law of potential. For that which has in its nature to be anything, will I suppose surely be so, even if it have not yet been. Since then the being light is common to the nature of things originate, and the property in aloneness of none, why in vain does the Son vaunt of Himself, saying, I am the Light? for He ought I suppose to say, I am with you the Light. But since He puts it about Himself Alone as His own proper good, joining to Himself no one else, He clearly classes Himself, not with things originate, but with the Divine Essence of God the Father, whereto belongs the being by Nature Light..

Another. That which is participate of light is not in its own right the Light; for it is clearly one thing in another. If then the Son be by participation in things originate, as Light; He will be other than those that partake of Him and lack Light. Therefore not originate is He, nor seeking, as things originate, to be illumined by another: it remains therefore that He is God and able to illuminate. If so, He will be conceived of also as sprung of the Essence of the Father, if we worship One God, and serve none other than the True God.

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