Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Commentary on the Apostles' Creed/Section 8

8. Then further it is to be observed that no creature can be such as its Creator. And therefore, as the divine substance or essence admits of no comparison, so neither does the Divinity. Moreover, every creature is of nothing. If therefore a spark which is so unsubstantial but yet is fire, begets of itself a creature which is of nothing, and maintains in it the essential nature of that from which it springs, (i.e. the fire of the parent spark), why could not the substance of that eternal Light which ever has been because it has in itself nothing which is not substantial, produce from itself substantial brightness? Rightly, therefore, is the Son called &#8220;only,&#8221; &#8220;unique.&#8221; For He who hath been so born is &#8220;only&#8221; and &#8220;unique.&#8221; That which is unique can admit of no comparison. Nor can He who made all things be like in substance to the things which He has made. This then is Christ Jesus, the only Son of God, who is also our Lord. &#8220;Only&#8221; may be referred both to Son and to Lord. For Jesus Christ is &#8220;only&#8221; both as truly Son and as one Lord. For all other sons, though they are called sons, are so called by the grace of adoption, not by verity of nature; and if there be others who are called lords, they are called so from an authority bestowed not inherent. But Christ alone is the only Son and the only Lord, as the Apostle saith, &#8220;One Lord Jesus Christ, by Whom are all things.&#8221; Therefore, after the Creed has in due order set forth the ineffable mystery of the nativity of the Son from the Father, it now descends to the dispensation which He vouchsafed to enter upon for man&#8217;s salvation. And of Him whom just now it called the &#8220;only Son of God&#8221; and &#8220;our Lord,&#8221; it now says.