109. Again, their aimless and futile question finds no loophole for entry, even when directed upon the creation itself; On the analogy of which, indeed, Arianism endeavoured to conceive of the Nature and Activities of God. nay, indeed, temporal existences appear, in certain cases, to admit of no division of time. For instance, light generates radiance, but we can neither conceive that the radiance begins to exist after the light, nor that the light is in existence before the radiance, for where there is a light, Or “a shining body”—lumen, not lux, as in other places of this passage. St. Ambrose probably was unaware that “radiance” or “effulgence” from an incandescent or otherwise shining body is clue to the presence of the atmosphere, so that his analogy requires modification when bodies shining in vacuo come into the account. But with regard to these it may be urged that the shining of the body may be taken as the sole object of consideration, whilst it is fully admitted that the brightness and the body, though separated for purposes of mental treatment and thought, are not so in fact and actual reality. In the Book of Wisdom, vii. 26, the Divine Wisdom is called “the brightness of everlasting Light” (ἀταύγασμα φωτὸς αϊδίου)—These texts would naturally suggest the ‘Light of Light’ (φῶς ἐκ φωτός,) of the Nicene Creed. The analogy of light and radiance is employed by many of the Fathers in maintaining the doctrine of the Church, see Alford’s note on Heb. i. 3. there is radiance, and where there is radiance there is also a light; and thus we can neither have a light without radiance, nor radiance without light, because both the light is in the radiance, and the radiance in the light. Thus the Apostle was taught to call the Son “the Radiance of the Father’s Glory,” Heb. i. 3. for the Son is the Radiance of His Father’s light, co-eternal, because of eternity of Power; inseparable, by unity of brightness.