Lectio 3 Lecture 3 Lux hominum The light of men ^1:4 in ipso vita erat. Et vita erat lux hominum. [n. 95] ^1:4 In him was life, and the life was the light of men. [n. 95] ^1:5 Et lux in tenebris lucet, et tenebrae eam non comprehenderunt. [n. 102] ^1:5 And the light shines in darkness, and the darkness did not comprehend it. [n. 102] 95. Evangelista supra insinuavit virtutem Verbi, secundum quam omnia produxit in esse; hic vero insinuat eius virtutem, secundum quam se habet ad homines, dicens, hoc Verbum esse lucem hominibus. Ubi 95. Above, the Evangelist described the power of the Word insofar as he brought all things into existence; here he describes his power as it is related to men, saying that this Word is a light to men. Where primo introducit nobis lucem quamdam, cum dicit et vita erat lux hominum; first, he introduces a certain light to us, at and the life was the light of men; secundo lucis irradiationem, cum dicit et lux in tenebris lucet; second, the light’s irradiation, at and the light shines in darkness; tertio lucis participationem, cum dicit et tenebrae eam non comprehenderunt. third, participation in the light, at and the darkness did not comprehend it. Potest autem totum dupliciter exponi. Uno modo secundum influxum cognitionis naturalis; alio modo secundum communicationem gratiae. This whole section may be explained in two ways: first, according to the influx of natural knowledge; second, according to the communication of grace. Dicit ergo quantum ad primum, quod vita erat lux hominum. As to the first point he says, and the life was the light of men. 96. Ubi primo considerandum est quod, secundum Augustinum et plures alios, nomen ‘lucis’ magis proprie dicitur in spiritualibus quam in sensibilibus. Ambrosius tamen vult quod splendor metaphorice dicatur de Deo. Sed in hoc non est magna vis facienda: nam de quocumque nomen lucis dicatur ad manifestationem refertur, sive illa manifestatio sit in intelligibilibus, sive in sensibilibus. Si ergo comparentur manifestatio intelligibilis et sensibilis, secundum naturam prius invenitur lux in spiritualibus; sed quoad nos, qui nomina rebus imponimus ex earum proprietatibus nobis notis, prius invenitur in sensibilibus, quia prius impositum est a nobis hoc nomen ad significandum lucem sensibilem, quam intelligibilem; quamvis secundum virtutem prius et verius conveniat spiritualibus quam sensibilibus. 96. Here we should note first that, according to Augustine and many others, ‘light’ is more properly said of spiritual things than of sensible things. Ambrose, however, thinks that brightness is said metaphorically of God. But this is not a great issue, for in whatever way the name light is used, it implies a manifestation, whether that manifesting concerns intelligible or sensible things. If we compare sensible and intelligible manifestation, then, according to the nature of things, light is found first in spiritual things. But for us, who give names to things on the basis of their properties as known to us, light is discovered first in sensible things, because we first used this name to signify sensible light before intelligible light; although as to power, light belongs to spiritual things in a prior and truer way than to sensible things. 97. Ad evidentiam autem eius quod dicitur et vita erat lux hominum, sciendum est quod multipliciter est gradus vitae. Quaedam namque vivunt, sed absque luce, quia nullam cognitionem habent, sicut sunt plantae: unde vita earum non est lux. Quaedam vero vivunt et cognoscunt; sed tamen eorum cognitio, cum sit sensus tantum, non est nisi particularium et materialium, sicut est in brutis: et ideo haec et vitam habent et lucem quamdam, sed non lucem hominum qui vivunt et cognoscunt non solum ipsa vera, sed ipsius veritatis rationem, sicut sunt creaturae rationales, quibus non solum manifestatur hoc vel illud, sed ipsa veritas quae manifestabilis est et manifestativa omnium. 97. To clarify the statement, and the life was the light of men, we should remark that there are many grades of life. For some things live, but do so without light, because they have no knowledge; for example, plants. Hence their life is not light. Other things both live and know, but their knowledge, since it is on the sense level, is concerned only with individual and material things, as is the case with the brutes. So they have both life and a certain light. But they do not have the light of men, who live, and know, not only truths, but also the very nature of truth itself. Such are rational creatures, to whom not only this or that are made manifest, but truth itself, which can be manifested and is manifestive to all. Et ideo Evangelista loquens de Verbo dicit non solum esse vitam, sed etiam esse lucem, ne intelligas vitam sine agnitione; hominum autem ne tantum cognitionem sensibilem suspiceris, qualis est in brutis. And so the Evangelist, speaking of the Word, not only says that he is life but also light, lest anyone suppose he means life without knowledge. And he says that he is the light of men, lest anyone suppose he meant only sensible knowledge, such as exists in the brutes. 98. Sed quare dixit hominum, cum etiam sit lux angelorum? 98. But since he is also the light of angels, why did he say, of men? Ad hoc est duplex responsio. Chrysostomus enim dicit quod Evangelista intendebat in isto Evangelio tradere nobis cognitionem de Verbo, secundum quod ad salutem hominum ordinatur; et ideo magis refert secundum suam intentionem ad homines quam ad angelos. Origenes vero dicit quod participatio huius lucis pertinet ad homines, inquantum sunt rationalis naturae; et ideo Evangelista dicens erat lux hominum, voluit intelligi omnis rationalis naturae. Two answers have been given to this. Chrysostom says that the Evangelist intended in this Gospel to give us a knowledge of the Word precisely as directed to the salvation of men and therefore refers, in keeping with his aim, more to men than to angels. Origen, however, says that participation in this light pertains to men insofar as they have a rational nature; accordingly, when the Evangelist says, the light of men, he wants us to understand every rational nature. 99. In hoc etiam ostenditur perfectio et dignitas huius vitae, quia est intellectualis seu rationalis. 99. We also see from this the perfection and dignity of this life, because it is intellectual or rational. Cum enim illa dicuntur viventia, quae se aliquo modo movent, illa dicuntur vitam habere perfectam, quae perfecte seipsa movent; movere autem seipsum perfecte et proprie, in inferioribus creaturis soli homini convenit. Nam etsi alia ex seipsis ab aliquo principio intrinseco moveantur, non tamen illud principium se habet ad apposita; et ideo ex necessitate moventur, et non libere. Mota igitur a tali principio magis aguntur quam agunt. Homo vero, cum sit dominus sui actus, libere se movet ad omnia quae vult; et ideo homo habet vitam perfectam, et similiter quaelibet intellectus natura. For whereas all things that in some way move themselves are called living, only those that perfectly move themselves are said to have perfect life; and among lower creatures only man moves himself, properly speaking, and perfectly. For although other things are moved by themselves by some inner principle, that inner principle is nevertheless not open to opposite alternatives; hence they are not moved freely but from necessity. As a result, those things that are moved by such a principle are more truly made to act than act themselves. But man, since he is master of his act, moves himself freely to all that he wills. Consequently, man has perfect life, as does every intellectual nature. Vita ergo Verbi, quae est lux hominum, est vita perfecta. And so the life of the Word, which is the light of men, is perfect life. 100. Attenditur etiam in praemissis verbis congruus ordo: nam in naturali rerum ordine primo invenitur esse, et hoc primo Evangelista insinuavit, dicens in principio erat Verbum, secundo vivere, et hoc est quod sequitur in ipso vita erat, tertio intelligere, et hoc consequenter adiunxit vita erat lux hominum. 100. We find a fitting order in the above. For in the natural order of things, existence is first; and the Evangelist implies this in his first statement, in the beginning was the Word (John 1:1). Second, comes life; and this is mentioned next, in him was life. Third comes understanding; and that is mentioned next; and the life was the light of men. Unde, secundum Origenem, convenienter vitae attribuit lucem, quia lux nonnisi viventi attribui potest. And, according to Origen, he fittingly attributes light to life because light can be attributed only to the living. 101. Est tamen notandum quod lux ad viventem dupliciter comparari potest, vel ut obiectum, vel ut participata, ut patet in visu exteriori. Oculus enim lucem exteriorem cognoscit tamquam obiectum, sed oportet ad hoc quod eam videat, quod participet aliquam lucem interiorem, per quam aptetur et disponatur oculus ad lucem exteriorem videndam. 101. We should note that light can be related in two ways to what is living: as an object and as something in which they participate, as is clear in external sight. For the eyes know external light as an object, but if they are to see it, they must participate in an inner light by which the eyes are adapted and disposed for seeing the external light. Sic ergo, quod hic dicit et vita erat lux hominum, dupliciter potest intelligi. Ut dicatur lux hominum per modum obiecti quasi a solis hominibus conspicabilis; quia ipsam sola rationalis creatura conspicere potest, cum ipsa sola divinae visionis sit capax (Iob XXXV, v. 11: docet nos super iumenta terrae, et super volucres caeli erudit nos); quia licet alia animalia cognoscant aliqua quae vera sunt, solus tamen homo ipsam rationem veritatis cognoscit. Potest etiam dici lux hominum participata. Numquam enim ipsum Verbum et ipsam lucem conspicere possemus nisi per participationem eius, quae in ipso homine est, quae est superior pars animae nostrae, scilicet lux intellectiva, de qua dicitur in Ps. IV, 7: signatum est super nos lumen vultus tui, idest Filii tui, qui est facies tua, qua manifestaris. And so his statement, and the life was the light of men, can be understood in two ways. First, that the light of men is taken as an object that man alone can look upon, because the rational creature alone can see it, since he alone is capable of the vision of God who teaches us more than the beasts of the earth, and enlightens us more than the birds of the air (Job 35:11); for although other animals may know certain things that are true, nevertheless, man alone knows the nature itself of truth. The light of men can also be taken as a light in which we participate. For we would never be able to look upon the Word and light itself except through a participation in it; and this participation is in man and is the superior part of our soul, i.e., the intellectual light, about which it is said, the light of your countenance, O Lord, is marked upon us (Ps 4:7), i.e., of your Son, who is your face, by whom you are manifested. 102. Introduxit supra Evangelista lucem quamdam; nunc vero agit de ipsius irradiatione cum dicit lux in tenebris lucet. 102. Having introduced a certain light, the Evangelist now considers its irradiation, saying, and the light shines in the darkness. Quod quidem dupliciter exponi potest, secundum duplicem acceptionem ‘tenebrarum.’ This can be explained in two ways, according to the two meanings of ‘darkness.’ Primo vero accipiamus tenebras naturalem defectum, ac creatae mentis. Nam, ita se habet mens ad lucem istam, de qua hic loquitur Evangelista, sicut se habet aer ad lucem solis: quia, licet aer capax sit lucis solis, tamen, in se consideratus, tenebra est. Et secundum hoc sensus est: lux, idest vita illa, quae est lux hominum, in tenebris lucet, scilicet in animabus et mentibus creatis, irradiando semper omnes. Iob III, 23: viro cui abscondita est lux. First, we might take darkness as a natural defect, that of the created mind. For the mind is to that light of which the Evangelist speaks here as air is to the light of the sun; because, although air is receptive of the light of the sun, considered in itself it is a darkness. According to this the meaning is: the light, i.e., that life which is the light of men, shines in the darkness, i.e., in created souls and minds, by always shedding its light on all: on a man from whom the light is hidden (Job 3:23). Sed tenebrae eam non comprehenderunt, idest includere non potuerunt. Illud enim dicitur comprehendi, cuius fines concluduntur et conspiciuntur. Quia, sicut dicit Augustinus, attingere Deum mente, magna beatitudo est: comprehendere vero, impossibile est. Tenebrae ergo eam non comprehenderunt. Iob XXXVI, 26: ecce Deus magnus vincens scientiam nostram; Ier. XXXII, 19: magnus consilio et incomprehensibilis cogitatu. And the darkness did not comprehend it, that is, it was not able to enclose it. For to comprehend something, is to enclose and understand its boundaries. As Augustine says, to reach God with the mind is a great happiness; but to comprehend him is impossible. And so, the darkness did not comprehend it. Behold, God is great, exceeding our knowledge (Job 36:26); as Jeremiah says great in counsel, incomprehensible in thought (Jer 32:19). Et haec expositio habetur in illa homilia quae incipit vox spiritualis aquilae. This explanation is found in that homily which begins, the spiritual voice of the eagle. 103. Alio modo potest exponi accipiendo tenebras, secundum Augustinum, pro naturali insipientia hominum, quae tenebra dicitur. Eccle. II, 13: vidi quia tantum praecederet sapientia stultitiam, quantum differt lux a tenebris. 103. We can explain this passage in another way by taking darkness as Augustine does, for the natural lack of wisdom in man, which is called a darkness. And I saw that wisdom excells folly as much as light excells knowledge (Eccl 2:13). Ex eo ergo aliquis insipiens est quod privatur lumine sapientiae divinae. Sicut ergo mentes sapientum participatione istius divinae lucis et sapientiae lucidae sunt, ita eius privatione tenebrae sunt. Quod ergo quidam tenebrosi sint, non est ex defectu istius lucis; quia, inquantum est de se, in tenebris lucet et omnes irradiat; sed ideo insipientes privati sunt ea luce, quia tenebrae eam non comprehenderunt, idest non apprehenderunt, ad ipsius participationem eorum insipientia pertingere non valentes, ut post elati non durantes. Iob XXXVI, 32: immanibus, idest superbis, abscondit lucem, idest lumen sapientiae, et annuntiat de eo amico suo, quod possessio eius sit, et ad eam possit ascendere; Baruch III, 23: viam autem sapientiae nescierunt, neque commemorati sunt semitas eius. Someone is without wisdom, therefore, because he lacks the light of divine wisdom. Consequently, just as the minds of the wise are lucid by reason of a participation in that divine light and wisdom, so by the lack of it they are darkness. Now the fact that some are darkness is not due to a defect in that light, since on its part it shines in the darkness and radiates upon all. Rather, the foolish are without that light because the darkness did not comprehend it, i.e., they did not apprehend it, not being able to attain a participation in it due to their foolishness; after having been lifted up, they did not persevere. From the savage, i.e., from the proud, he hides his light, i.e., the light of wisdom, and shows his friend that it belongs to him, and that he may approach it (Job 36:32); they did not know the way to wisdom, nor did they remember her paths (Bar 3:23). Licet autem aliquae mentes sint tenebrosae, idest sapida et lucida sapientia privatae, nulla tamen adeo tenebrosa est quin aliquid lucis divinae participet. Quia quidquid veritatis a quocumque cognoscitur, totum est ex participatione istius lucis, quae in tenebris lucet, quia omne verum, a quocumque dicatur, a Spiritu Sancto est. Et tamen tenebrae, idest homines tenebrosi, eam non comprehenderunt, secundum veritatem. Although some minds are darkness, i.e., they lack savory and lucid wisdom, nevertheless no man is in such darkness as to be completely devoid of divine light, because whatever truth is know by anyone is due to a participation in that light which shines in the darkness; for every truth, no matter by whom it is spoken, comes from the Holy Spirit. Yet the darkness, i.e., men in darkness, did not comprehend it, apprehend it in truth. Sic ergo exponitur ista clausula, secundum Origenem et secundum Augustinum. This is the way to explain this clause according to Origen and Augustine. 104. Alio modo ab illo loco et vita erat lux hominum, exponitur secundum fluxum gratiae, quia irradiamur per Christum; et continuatur sic ad praecedentia. 104. Starting from and the life was the light of men, we can explain this according to the influx of grace, since we are illuminated by Christ; and he thus continues to excell. Supra egit Evangelista de creatione rerum per Verbum, hic vero tractat de restauratione rationalis creaturae facta per Christum dicens: et vita, Verbi, erat lux hominum, communiter, et non Iudaeorum tantum; quia Filius Dei carnem assumere venit in mundum, ut illuminaret gratia et veritate omnes homines. Io. c. XVIII, 37: in hoc natus sum, et ad hoc veni, ut testimonium perhibeam veritati. Item, infra IX, 5: quamdiu in mundo sum, lux sum mundi. Et ideo non dicit lux Iudaeorum, quia licet olim tantum in Iudaea notus esset, tamen postea toti mundo innotuit; Is. XLIX, v. 6: dedit te in lucem gentibus, ut sis salus mundo usque ad extremum terrae. After he had considered the creation of things through the Word, the Evangelist considers here the restoration of the rational creature through Christ, saying, and the life, of the Word, was the light of men, i.e., of all men in general, and not only of the Jews. For the Son of God assumed flesh and came into the world to illumine all men with grace and truth. For this I was born, and for this I came into the world, that I should give testimony to the truth (John 18:37); as long as I am in the world, I am the light of the world (John 9:5). So he does not say, the light of the Jews, because although previously he had been known only in Judea, he later became known to the world. I have given you as a light to the nations, that you might be my salvation to the ends of the earth (Isa 49:6). Congrue etiam coniungit lucem et vitam dicens et vita erat lux hominum, ut ostendat ista duo, lucem scilicet et vitam, nobis provenisse per Christum. Vitam quidem per participationem gratiae; infra: gratia et veritas per Iesum Christum facta est; lucem vero per cognitionem veritatis et sapientiae. It was fitting to join light and life by saying, and the life was the light of men, in order to show that these two have come to us through Christ: life, through a participation in grace, grace and truth came through Jesus Christ (John 1:17); and light, through a knowledge of truth and wisdom. 105. Hoc autem quod dicit lux in tenebris lucet, potest secundum hanc expositionem exponi tripliciter, secundum quod tripliciter possumus accipere ‘tenebras.’ 105. According to this explanation, the light shines in the darkness, can be expounded in three ways, in the light of the three meanings of ‘darkness.’ Uno modo pro poena: nam quaelibet tristitia et afflictio cordis tenebra quaedam dici potest, sicut quodlibet gaudium lux; Mich. ult., v. 8: cum sedero in tenebris et in afflictionibus, Dominus lux mea est, idest gaudium et consolatio. In one way, we can take darkness for punishment. For any sadness and suffering of heart can be called a darkness, just as any joy can be called a light. When I sit in darkness and in suffering the Lord is my light, i.e., my joy and consolation (Mic 7:8).