The Word as Radiance and Substance

The heretics claim that the epistle is not Paul's, and they bring forward two proofs for this: first, that his name is not placed at the front as in the other epistles; second, that the phrasing is different, meaning it is foreign to Paul and his style. Therefore, it must be known that Paul was hated by the Jews as one teaching a departure from the law, which is why he was endangered in Jerusalem and, having only just escaped, was sent to Rome. Thus, writing something useful to the Hebrews, he does not set forth his own name, so that he might not be harmed by the hatred toward him, losing the benefit from the epistle. He writes to them, as the blessed Severianus says, in the Hebrew tongue, which was also interpreted by one of the disciples, either Luke or rather Clement, of whom he remembers. Because of this, the phrasing is foreign. And this was sought by those before us, and Eusebius, being more historical than those before and after him, mentioned this inquiry, and that it seemed to our ancient fathers, the bishops, that the epistle is Paul's.

In many ways, according to the differences of the ages in which things concerning us were dispensed (Hebrews 1:1-2), such as in the generation of Adam, in those according to Cain, in those according to Noah, in those according to Abraham, in those before the law, and in those after the law; for many are the parts of God's administration on our behalf. Also in various ways, that a command was given to Adam, another to Noah, another to Abraham, and through Moses another, and through the prophets various. He spoke...

In us in the Son, instead of through the Son; for not in him as in an instrument, but through him as one managing the flesh, so that from here the hearing of the Jews, having grasped the Word by a certain touch, might be lifted up to the eternal existence. For previously it was said: he spoke to us in a Son whom also he appointed heir—instead of he made—he led the Word into the eternal existence. And he does this continuously, partly ascending into theology, partly descending into humanity.

Seeking to present more grandly that the Word was begotten from the essence of the Father, he mentioned the radiance; for the radiance is from the essence of that of which it is a radiance, and it is continuous both from it and never thought of without it. But since the radiance shows a lesser nature compared to that of which it is a radiance and not in its own subsistence, he presented this in a different expression, saying: and the character of the subsistence, the first having set forth for the proof that it is purely from the essence, and the second, that it is not unsubstantial. Just as John, having named the Word, led us forward: he was with God and he was God (John 1:1), so also Paul, having said radiance, added: and the character of the subsistence.

This is what Jeremiah says: mighty works of his word (Jeremiah 32:27). Even if the Word became flesh, yet indeed he was in the glory and nature of the deity, and from the most high of God the Father he did not depart from the thrones; and being abased briefly by the angels because of the measure of humanity.