|
HOME | GREEK LANGUAGE |
LIBRARIES |
BLOG | HELP | SEARCH | BOOKSTORE | FREEWARE |
|
|
Translated by P. E. Pusey
St Cyril of Alexandria Resources Online and in Print
|
This Part: 128 Pages
Page 46
Another. If we say that the creature lacks light, and that the Only-Begotten lightens it, the creature does not bring itself to the Light; hence neither is it Very Light as the Son is.
Another. If that which is by nature and truth light does not admit of darkness, and the Only-Begotten is Very Light, and the creature likewise Very Light, why does the Scripture say of the Son, The darkness comprehended it not: but of us Paul saith, In whom the god of this world hath blinded the eyes of them which believe not? and again the Saviour Himself, While ye have the light, walk in the light, lest darkness come upon you. For it is I suppose clear to all, that unless it were possible for some of us to be apprehended by the darkness, our Saviour would not have said ought of this. How then will any longer be the same in nature the Only-Begotten and the creature, the Unchangeable with the changing, He Who may not suffer ought that injures with the darkened and that can acquire lighting, as something, that is, accruing to it, and not inherent in it by nature?
Another. If the Only-Begotten be not Alone Very Light, but the creature have it too, as connatural with Him, how cry we aloud to God the Father, In Thy Light shall we see light? For if we be very light, how shall we be enlightened in another? But if we as needing light from without us say this, we clearly are not in truth light. Hence neither are we connatural with the Word Who is by Nature so far above us.
Another expository. Our Lord Jesus Christ is found to say in the Gospel, And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light. But if the Only-Begotten is the Very Light, and the creature is capable of being likewise very light: how cometh He in order to lighten it, and it loved darkness? How at all cometh it not to the light, if itself be the very light? For things that pertain to any by nature have their possession inherent: things that are eligible of the will, have not that inherence: as for example;----not of one's own will does one attain to being a rational man; for one has it by nature: but one will have it of one's own will to be bad or good, and will likewise of one's own power love righteousness or the reverse. If the creature is by nature the light (for this is the meaning of very), how cometh it not to the light? or how loveth it the darkness, as though it possessed not by nature the being very light, but made through choice rather its inclination to the better or the worse?
Either therefore let our opponents dare to say that the endowments above those of the creature are not naturally inherent in the Son, that they may be convicted of more naked blasphemy and may hear from all, The Lord shall cut off all deceitful lips, and the tongue that speaketh proud things, or if they surely confess that these goods are in Him Essentially, let them not connect with Him in unity of nature, the nature that is not so, as we have just shewn.
Another. If the Word of God be not Alone the Very Light, but the creature too possess the being very light, as He does, why does He say, I am the light of the world? or how shall we endure one to despoil our nature of its most excellent prerogative, if it is any way possible that we too should be very light, the originate nature likewise possessing this? But if the Only-Begotten says truly, I am the Light of the world, by participation it is plain with Him, and no otherwise, will the creature be light. If so, it is not connatural with Him.
Reference address : https://www.elpenor.org/cyril-alexandria/john-commentary.asp?pg=46
