St.-Gregory-NazianzenContinued from here….

He is also called Wisdom, as the Knowledge of things divine and human.

For how is it possible that He Who made all things should be ignorant of the reasons of what He has made?

And Power, as the Sustainer of all created things, and the Furnisher to them of power to keep themselves together.

And Truth, as being in nature One and not many (for truth is one and falsehood is manifold), and as the pure Seal of the Father and His most unerring Impress.

And the Image as of one substance with Him, and because He is of the Father, and not the Father of Him.

For this is of the Nature of an Image, to be the reproduction of its Archetype, and of that whose name it bears; only that there is more here.

For in ordinary language an image is a motionless representation of that which has motion; but in this case it is the living reproduction of the Living One, and is more exactly like than was Seth to Adam (Gen. 5:3), or any son to his father.

For such is the nature of simple Existences, that it is not correct to say of them that they are Like in one particular and Unlike in another; but they are a complete resemblance, and should rather be called Identical than Like.

Moreover he is called Light as being the Brightness of souls cleansed by word and life.  For if ignorance and sin be darkness, knowledge and a godly life will be Light.…

And He is called Life, because He is Light, and is the constituting and creating Power of every reasonable soul.

For in Him we live and move and have our being (Acts 17:28), according to the double power of that Breathing into us; for we were all inspired by Him with breath  (Gen. 2:7), and as many of us as were capable of it, and in so far as we open the mouth of our mind, with God the Holy Ghost.

He is Righteousness, because He distributes according to that which we deserve, and is a righteous Arbiter both for those who are under the Law and for those who are under Grace, for soul and body, so that the former should rule, and the latter obey, and the higher have supremacy over the lower; that the worse may not rise in rebellion against the better.

He is Sanctification, as being Purity, that the pure may be contained by Purity.

And Redemption, because He sets us free, who were held captive under sin, giving Himself a Ransom for us, the Sacrifice to make expiation for the world.

And Resurrection, because He raises up from hence, and brings to life again us, who were slain by sin.

Gregory Nazianzen (c.330-390): Oration 30, 20.