One of the interesting linguistic “coincidences” of the English language is that we can sing of the “Son” of God also as the “sun” which brings such glorious light into our lives, the two words Son and sun sounding identical, even though spelled differently. At the center of the Christian faith and the Christian life is joyful acclamation of and adoration toward the Lord Jesus Christ. In one of the seven “I Ams” in the Gospel of John, Jesus said, “I am the Light of the World” (John 8:12). The best devotional writing, theological development, and musical praise all speak of His majesty and of our love for and dependence on Him. In other words, as the sun is essential for material life, even more so is the Son essential for spiritual life in more ways than we can ever describe or fully appreciate.
And so it’s not surprising that lyrical poetry in our hymns does sometimes make this connection. One example of that comes to us as a modern adaptation of the ancient writing of Ambrose of Milan (340-397). It is found in our hymnals as “O Splendor of God’s Glory Bright,” whether as a hymn in praise of Jesus Christ, or as a hymn for the morning. The Christian tradition of morning and evening hymns customarily gravitates around prayers for God’s guidance and protection throughout the day or night. In the case of this hymn, these prayers gather around the theme of light, and move from the Son, Jesus Christ, considered here the Light of the World, to the Father who sends the light and from whom all blessings flow, with a passing mention of the Spirit, the third person of the Godhead, in the second stanza. This “theological organization” of the Trinity points, once again, to Ambrose’s goal of theological education in his hymns. The prayers directed towards Father, Son, and Holy Spirit are for illumination, sanctification, protection from sin, and guidance throughout the day’s decisions and interactions with others. These requests create a sung prayer of unique character and flow.