ACC ~ John 14 v9

THE FATHER’S PORTRAIT IN THE SON

AMBROSE: By means of this image the Lord showed Philip the Father. Yes, he who looks on the Son sees, in portrait, the Father. Notice what kind of portrait is spoken of. It is truth, righteousness, the power of God. It is not silent, for it is the Word. It is not insensible, for it is Wisdom. It is not vain and foolish, for it is power. It is not soulless, for it is the life. It is not dead, for it is the resurrection. ON THE CHRISTIAN FAITH 1.7.50. [1]

[1] NPNF 2 10:208*. See also Basil On the Holy Spirit 8.21, 45.

SEEING THE FATHER IN THE SON

CHRYSOSTOM: In the Old Testament it says, “No one shall see my face and live.” [1] What does Christ say? Very reprovingly he says, “Have I been with you for so long, and have you not known me, Philip?” He did not say “have you not seen” but “have you not known me.” “Why,” Philip might say, “would I want to learn anything concerning you? At present I want to see your Father, and you say to me, ‘Have you not known me?’” What connection then does this have with the question? Surely a very close one. For if he is that which the Father is, yet continues to be a Son, there is a definite reason for showing in himself the one who begat him. Then to distinguish the persons he says, “He who has seen me has seen the Father,” in case anyone should assert that the same person is Father and Son. For had he been the Father, he would not have said, “He who has seen me has seen him.” HOMILIES ON THE GOSPEL OF JOHN 74.1. [2]

[1] Ex 33:20.

[2] NPNF 1 14:271*.

ONLY ONE IMAGE OF GOD SPOKEN OF IN SCRIPTURE

AMBROSE: In the church, I know of only one image, that is, the image of the unseen God. God has said about this image, “Let us make man [humankind] in our image.” [1] Of this image it is written that Christ is the “effulgence of the glory and impress of his hypostasis.” [2] In that image, I perceive the Father as the Lord Jesus himself has said, “The one who has seen me has seen the Father.” For this image is not separated from the Father, which indeed has taught me the unity of the Trinity, saying, “I and the Father are one,” [3] and again, “All things whatever the Father has are mine.” [4] [In this image, also perceive] the Holy Spirit, seeing that the Spirit is Christ’s and has received of Christ, as it is written, “He shall receive of mine and shall announce it to you.” [5] SERMON AGAINST AUXENTIUS 32. [6]

[1] Gen 1:26.

[2] Heb 1:3.

[3] Jn 10:30.

[4] Jn 16:15.

[5] Jn 16:14.

[6] NPNF 2 10:435**. See also The Sacrament of the Incarnation of the Lord 10.112.

NOT SPEAKING OF A BODILY LIKENESS HERE

HILARY OF POITIERS: I ask whether he is the visible likeness of the invisible God and whether the infinite God can also be presented to view under the likeness of a finite form. For a likeness must necessarily repeat the form of that of which it is the likeness. Let those, however, who want there to be a nature of a different sort in the Son determine what sort of likeness of the invisible God they wish the Son to be. Is it a bodily likeness exposed to the gaze and moving from place to place with human gait and motion? No, rather let them remember that according to the Gospels and the prophets both Christ is a Spirit and God is a Spirit. If they confine this Christ the spirit within the bounds of shape and body, such a corporeal Christ will not be the likeness of the invisible God, nor will a finite limitation represent that which is infinite. ON THE TRINITY 8.48. [1]

[1] NPNF 2 9:151*; CCL 62A:360-61.

THE IDENTIFICATION OF THE DIVINE WILL

BASIL THE GREAT: “He who has seen me has seen the Father”; this does not mean that he has seen the image and the form of the divine nature, since the divine nature is simple, not composed of various parts. Goodness of will is a current in the stream of the divine essence, and thus is perceived to be the same in the Father and the Son. [1] ON THE HOLY SPIRIT 8.21. [2]

[1] Christ is the “express image,” or imprint, or form, of the Father (Heb 1:3; Phil 2:6), but not in the sense that his physical appearance is what the Father looks like.

[2] OHS 41.

A PERFECT LIKENESS BETWEEN FATHER AND SON

THEODORE OF MOPSUESTIA: So, he says, was not such a long time sufficient to teach you about my Father and me? And yet you still are looking to see him. If you had known me, you would have known the Father through me and would have not thought that he can be seen with bodily eyes. Since the expression “you still do not know me” seemed not to fit in with the words “show us the Father,” he clearly explains this by saying, “Whoever has seen me has seen the Father. How can you say, ‘Show us the Father?’” There is no difference, he says, so that whoever sees me sees the Father himself. There is a perfect similarity between us two that shows the Father himself in me. Very aptly he adds, “How can you say?” as he confirms through his open amazement the words said above. How can you ask me, he says, to show you the Father, if not for the fact that you ignore me completely? Therefore what I said is true, “You neither know my Father nor me. If you had known me, you would have known him too,” because the perfect likeness would have shown him. COMMENTARY ON JOHN 6.14.8-9. [1]

[1] CSCO 4 3:268.

NOT RECOGNIZING THE FATHER’S NATURE

HILARY OF POITIERS: He rebukes the apostle for defective knowledge of himself. For previously he had said that when he was known the Father was known also. But what did they mean when he complained that for so long they had not known him? It means this: that if they had known him, they must have recognized in him the Godhead that belongs to his Father’s nature. For his works were the peculiar works of God. ON THE TRINITY 7.36. [1]

[1] NPNF 2 9:133*; CCL 62:303.

Jn