John 1:5

(non occ.) We must not omit to notice, that he puts the life before the light of men. For it would be a contradiction to suppose a being without life to be illuminated; as if life were an addition to illumination. (tom. ii. c. 16). But to proceed: if the life was the light of men, meaning men only, Christ is the light and the life of men only; an heretical supposition. It does not follow then, when a thing is predicated of any, that it is predicated of those only; for of God it is written, that He is the God of Abraham, Isaac, and Jacob; and yet He is not the God of those fathers only. In the same way, the light of men is not excluded from being the light of others as well. (c. 17). Some moreover contend from Genesis, (Gen. 1:26) Let us make man after our image, that man means whatever is made after the image and similitude of God. If so, the light of men is the light of any rational creature what ever. (in Joan. t. ii. c. 14) This kind of darkness however is not in men by nature, according to the text in the Ephesians, Ye were sometime darkness, but now are ye light in the Lord1. (Eph. 5:8) (Hom. ii. in div. loc.) Or thus, The light shineth in the darkness of faithful souls, beginning from faith, and drawing onwards to hope; but the deceit and ignorance of undisciplined souls did not comprehend the light of the Word of God shining in the flesh. That however is an ethical meaning. The metaphysical signification of the words is as follows. Human nature, even though it sinned not, could not shine by its own strength simply; for it is not naturally light, but only a recipient of it; it is capable of containing wisdom, but is not wisdom itself. As the air, of itself, shineth not, but is called by the name of darkness, even so is our nature, considered in itself, a dark substance, which however admits of and is made partaker of the light of wisdom. And as when the air receives the sun's rays, it is not said to shine of itself, but the sun's radiance to be apparent in it; so the reasonable part of our nature, while possessing the presence of the Word of God, does not of itself understand God, and intellectual things, but by means of the divine light implanted in it. Thus, The light shineth in darkness: for the Word of God, the life and the light of men, ceaseth not to shine in our nature; though regarded in itself, that nature is without form and darkness. And forasmuch as pure light cannot be comprehended by any creature, hence the text: The darkness comprehended it not. (tom. ii. in Joan. c. 19) But they ask, why is not the Word Itself called the light of men, instead of the life which is in the Word? We reply, that the life here spoken of is not that which rational and irrational animals have in common, but that which is annexed to the Word which is within us through participation of the primæval Word. For we must distinguish the external and false life, from the desirable and true. We are first made partakers of life: and this life with some is light potentially only, not in act; with those, viz. who are not eager to search out the things which appertain to knowledge: with others it is actual light, those who, as the Apostle saith, covet earnestly the best gifts, (1 Cor. 12:31) that is to say, the word of wisdom. (c. 14.). (Ifk the life and the light of men are the same, whoso is in darkness is proved not to live, and none who liveth abideth in darkness.) (tom. ii. c. 20) As the light of men is a word expressing two spiritual things, so is darkness also. To one who possesses the light, we attribute both the doing the deeds of the light, and also true understanding, inasmuch as he is illuminated by the light of knowledge: and, on the other hand, the term darkness we apply both to unlawful acts, and also to that knowledge, which seems such, but is not. Now as the Father is light, and in Him is no darkness at all, so is the Saviour also. Yet, inasmuch as he underwent the similitude of our sinful flesh, it is not incorrectly said of

"And the light shineth in darkness." He calls death and error, "darkness." For the light which is the object of our senses does not shine in darkness, but apart from it; but the preaching of Christ hath shone forth in the midst of prevailing error, and made it to disappear. And He by enduring death hath so overcome death, that He hath recovered those already held by it. Since then neither death overcame it, nor error, since it is bright everywhere, and shines by its proper strength, therefore he says, "And the darkness comprehended it not." For it cannot be overcome, and will not dwell in souls which wish not to be enlightened.

But let it not trouble thee that It took not all, for not by necessity and force, but by will and consent does God bring us to Himself. Therefore do not thou shut thy doors against this light, and thou shalt enjoy great happiness. But this light cometh by faith, and when it is come, it lighteth abundantly him that hath received it; and if thou displayest a pure life (meet) for it, remains indwelling within continually. "For," He saith, "He that loveth Me, will keep My commandments; and I and My Father will come unto him, and make Our abode with him." As then one cannot rightly enjoy the sunlight, unless he opens his eyes; so neither can one largely share this splendor, unless he have expanded the eye of the soul, and rendered it in every way keen of sight.

But how is this effected? Then when we have cleansed the soul from all the passions. For sin is darkness, and a deep darkness; as is clear, because men do it unconsciously and secretly. For, "every one that doeth evil hateth the light, neither cometh to the light." And, "It is a shame even to speak of those things which are done of them in secret." For, as in darkness a man knows neither friend nor foe, but cannot perceive any of the properties of objects; so too is it in sin. For he who desires to get more gain, makes no difference between friend and enemy; and the envious regards with hostile eyes the man with whom he is very intimate; and the plotter is at mortal quarrel with all alike. In short, as to distinguishing the nature of objects, he who commits sin is no better than men who are drunk or mad. And as in the night, wood, lead, iron, silver, gold, precious stones, seem to us all alike on account of the absence of the light which shows their distinctions; so he who leads an impure life knows neither the excellence of temperance nor the beauty of philosophy. For in darkness, as I said before, even precious stones if they be displayed do not show their luster, not by reason of their own nature, but because of the want of discernment in the beholders.

(tr. 1. c. 19) Whereas that life is the light of men, but foolish hearts cannot receive that light, being so incumbered with sins that they cannot see it; for this cause lest any should think there is no light near them, because they cannot see it, he continues: And the light shineth in darkness, and the darkness comprehended it not. For suppose a blind man standing in the sun, the sun is present to him, but he is absent from the sun. In like manner every fool is blind, and wisdom is present to him; but, though present, absent from his sight, forasmuch as sight is gone: the truth being, not that she is absent from him, but that he is absent from her. (de Civit. Dei, l. x. c. 29. circ. fin.) A certain Platonist once said, that the beginning of this Gospel ought to be copied in letters of gold, and placed in the most conspicuous place in every church.