Chapter VII.

The likeness of Christ to the Father is asserted on the authority of St. Paul, the prophets, and the Gospel, and especially in reliance upon the creation of man in God’s image.

48. The Apostle saith that Christ is the image of the Father—for he calls Him the image of the invisible God, the first-begotten of all creation. First-begotten, mark you, not first-created, in order that He may be believed to be both begotten, in virtue of His nature,101    i. e., of His Sonship. St. Ambrose refers to Col. i. 15. and first in virtue of His eternity. In another place also the Apostle has declared that God made the Son “heir of all things, by Whom also He made the worlds, Who is the brightness of His glory, and the express image of His substance.”102    Heb. i. 2. The Apostle calls Christ the image of the Father, and Arius says that He is unlike the Father. Why, then, is He called an image, if He hath no likeness? Men will not have their portraits unlike them, and Arius contends that the Father is unlike the Son, and would have it that the Father has begotten one unlike Himself, as though unable to generate His like.

49. The prophets say: “In Thy light we shall see light;”103    Ps. xxxvi. 9. and again: “Wisdom is the brightness of everlasting light, and the spotless mirror of God’s majesty, the image of His goodness.”104    Wis. vii. 26. See what great names are declared! “Brightness,” because in the Son the Father’s glory shines clearly: “spotless mirror,” because the Father is seen in the Son:105    Cf. S. John xii. 45. “image of goodness,” because it is not one body seen reflected in another, but the whole power [of the Godhead] in the Son. The word “image” teaches us that there is no difference; “expression,” that He is the counterpart of the Father’s form; and “brightness” declares His eternity.106    The brightness or effulgence of a body lasts as long as that body exists; seeing, then, that the Father is eternal, the Son, Who is His brightness, must be eternal also (H.). The “image” in truth is not that of a bodily countenance, not one made up of colours, nor modelled in wax, but simply derived from God, coming out from the Father, drawn from the fountainhead.

50. By means of this image the Lord showed Philip the Father, saying, “Philip, he that sees Me, sees the Father also. How then dost thou say, Show us the Father? Believest thou not that I am in the Father, and the Father in Me?”107    S. John xiv. 9–10. Yes, he who looks upon the Son sees, in portrait, the Father.108    Or “He who beholds the Father in the Son, beholds Him in a portrait.” Mark what manner of portrait is spoken of. It is Truth, Righteousness, the Power of God:109    Christ the Truth: S. John xiv. 6. Righteousness: Jer. xxxiii. 16; xxiii. 6; 1 Cor. i. 30. Power of God: 1 Cor. i. 24. not dumb, for it is the Word; not insensible, for it is Wisdom; not vain and foolish, for it is Power; not soulless, for it is the Life; not dead, for it is the Resurrection.110    Christ the Word: S. John i. 1–18. Wisdom:1 Cor. i. 24, 30. Life and Resurrection: S. John xi. 25.You see, then, that whilst an image is spoken of, the meaning is that it is the Father, Whose image the Son is, seeing that no one can be his own image.

51. More might I set down from the Son’s testimony; howbeit, lest He perchance appear to have asserted Himself overmuch, let us enquire of the Father. For the Father said, “Let us make man in Our image and likeness.”111    Gen. i. 26. The Father saith to the Son “in Our image and likeness,” and thou sayest that the Son of God is unlike the Father.

52. John saith, “Beloved, we are sons of God, and it doth not yet appear what we shall be: we know that if He be revealed, we shall be like Him.”112    2 John iii. 2. O blind madness! O shameless obstinacy! We are men, and, so far as we may, we shall be in the likeness of God: dare we deny that the Son is like God?

53. Therefore the Father hath said: “Let us make man in Our image and likeness.” At the beginning of the universe itself, as I read, the Father and the Son existed, and I see one creation. I hear Him that speaketh.113    The Father. I acknowledge Him that doeth:114    The Son. but it is of one image, one likeness, that I read. This likeness belongs not to diversity but to unity. What, therefore, thou claimest for thyself, thou takest from the Son of God, seeing, indeed, that thou canst not be in the image of God, save by help of the image of God.

453 CAPUT VII.

Ex Paulo, prophetis atque Evangelio Christus asseritur Patri similis; maxime vero ex hominis ad similitudinem divinam creatione.

48. Apostolus dicit imaginem Patris Christum esse; ait enim quod ipse sit imago Dei invisibilis, primogenitus universae creaturae (Coloss. I, 15). Primogenitus, 0539C inquit, non primocreatus; ut et genitus pro natura, et primus pro perpetuitate credatur. Alibi quoque Apostolus asseruit quod ipsum posuit haeredem omnium, per quem fecit et saecula, qui est splendor gloriae, et character substantiae ejus (Hebr. I, 2). Imaginem Apostolus dicit, et Arius dicit esse dissimilem: cur imago, si similitudinem non habet? in picturis homines nolunt esse dissimiles, et Arius dissimilem Patrem contendit Filio, et vult ut Pater dissimilem genuerit sui, quasi impotens qui generare similem non potuerit.

49. Prophetae dicunt: In lumine tuo videbimus lumen (Psal. XXXV, 10). Prophetae dicunt: Splendor est enim lucis aeternae, et speculum sine macula Dei majestatis, et imago bonitatis illius (Sap. VII, 26). Vide 0539D quanta dicantur. Splendor; quod claritas paternae lucis in Filio sit: speculum sine macula; quod Pater videatur in Filio: imago bonitatis; quod non corpus in corpore, sed virtus in Filio tota cernatur. Imago docet non esse dissimilem, character expressum esse significat, splendor signat aeternum. Imago utique 0540A non vultus est corporalis, non fucis composita, non ceris: sed simplex de Deo, egressa de Patre, expressa de fonte.

50. Per hanc imaginem Philippo Patrem Dominus demonstravit, dicens: Philippe, qui me videt, videt et Patrem. Et quomodo tu dicis: Ostende nobis Patrem? Non credis quia ego in Patre, et Pater in me est (Joan. XIV, 9 et 10)? Videt enim in imagine Patrem, qui videt in Filio. Vides quam imaginem dicat? Imago ista veritas est, imago ista justitia est, imago ista Dei virtus est: non muta, quia Verbum est: non insensibilis, quia sapientia est: non inanis, quia virtus est: non vacua, quia vita est: non mortua, quia resurrectio est. Vides ergo quia dum imago dicitur, Patrem significat esse cujus 0540B imago sit Filius; quia nemo potest ipse sibi imago sua esse.

51. Plura possem de Filii testimoniis dicere, sed ne forte ipse sibi nimium favisse dicatur, Patrem interrogemus. Nempe ipse dixit: Faciamus hominem ad imaginem et similitudinem nostram (Gen. I, 26). Pater Filio dicit: Ad imaginem et similitudinem nostram; et tu dissimilem Filium Dei dicis?

52. Joannes dicit: Dilecti, filii Dei sumus, et nondum apparet quid erimus: scimus quia si revelatum fuerit, similes ei erimus (I Joan. III, 2). O improvida amentia! o impudens pervicacia! Homines sumus, et in quo possumus, ad similitudinem Dei erimus; et similem audemus Dei Filium denegare?

0540C 454 53. Ergo Pater dixit: Faciamus hominem ad imaginem et similitudinem nostram. In principio ipsius mundi Patrem et Filium esse audio, et unum opus cerno. Audio loquentem, agnosco facientem; sed et Patris et Filii unam imaginem, unam similitudinem lego. Similitudo haec non diversitatis, sed unitatis est. Quod igitur tibi usurpas, Filio Dei derogas; cum utique nisi per imaginem Dei, ad imaginem Dei esse non possis.