16.  The Life May Be the Light of Others Besides.

Let us suggest another question, namely, whether the life was the light of men only, and not of every being as well that is in blessedness.  For if the life were the same thing as the light of men, and if the light of Christ were for men alone, then the life also would be only for men.  But such a view is both foolish and impious, since the other Scriptures testify against this interpretation and declare that, when we are somewhat more advanced, we shall be equal to the angels.^47154715    Matt. xxii. 30.  The question is to be solved on the principle that when a predicate is applied to certain persons, it is not to be at once taken to apply to them alone.  Thus, when the light of men is spoken of, it is not the light of men only; had that been the meaning, a word would have been added to express it; the life, it would have read, was the light of men only.  For it is possible for the light of men to be the light of others besides men, just as it is possible that certain animals and certain plants may form the food of men, and that the same animals and plants should be the food of other creatures too.  That is an example from common life; it is fitting that another analogy should be adduced from the inspired books.  Now the question here 336before us, is why the light of men should not be the light of other creatures also, and we have seen that to speak of the light of men by no means excludes the possibility that the light may be that of other beings besides man, whether inferior to him or like him.  Now a name is given to God; He is said to be the God of Abraham and of Isaac and of Jacob.  He, then, who infers from the saying, “The life was the light of men,” that the light is for no other than for men, ought also to conclude that the God of Abraham and the God of Isaac and the God of Jacob is the God of no one else but these three patriarchs.  But He is also the God of Elijah,^47164716    2 Kings ii. 14. and, as Judith says,^47174717    Judith ix. 2. of her father Simeon, and the God of the Hebrews.  By analogy of reasoning, then, if nothing prevents Him from being the God of others, nothing prevents the light of men from being the light of others besides men.