What is the significance of light in christianity

Truth is portrayed in scripture as light; it brings clarity to a situation just like light shining from above. Share this: Share Tweet. Like this: Like Loading So awesome precious life. Inspires me that Jesus is alive and moving upon the earth Loading Leave a Reply Cancel reply. Loading Comments Email Required Name Required Website. Is such meaning a mere poetic fancy or is it real and therefore discloses to us a truth we can, at least to a certain extent, grasp?

Is the word "light" as applied to God and creation merely a word and nothing more or does it bespeak a reality that touches us and informs us with meaning?

Aquinas deals with this question in a wide assortment of texts and comes to a conclusion that is in fundamental agreement with Bonaventure and the intellectual mentor of this 13th century Franciscan, St.

Thomas distinguishes between an analogy of similarity similitudo analogiae and an analogy of proportionality similitudo proportionalitatis.

In the latter case, things are like each other by a certain proportionateness. For example, the Scriptures speak of God as the sun because He is the principle of the spiritual life just as the sun is the principle of corporeal life.

In this instance the word "sun" is applied to God metaphorically and does not disclose anything about God's nature. God and the sun do not share the same nature or reality. Similarly, when Christ is referred to as a "lion," the term is also used metaphorically and does not signify anything about Christ himself. The word "lion," though predicated of Christ, does not refer to Christ's nature.

It refers to Him not really, but metaphorically. If all lions were assembled, Christ would not be present. In another text, Aquinas asks the question whether light is said to be properly [that is, non-metaphorically] of spiritual things. Thomas argues that since nothing per se sensible can be common to itself and a spiritual thing which is not per se sensible, light is predicated of spiritual things metaphorically.

The proper meaning of "light" its ratio propria belongs to matter and refers to what the eye sees. Yet Aquinas goes beyond this point and explains how it can be said that corporeal and spiritual things do share light as a common reality.

According to Aquinas, there is a common notion ratio communis that the "light" of spiritual and corporeal things share, namely, a "principle of manifestation. Thomas states that "intellectual light is nothing else than a manifestation of truth" and supports this claim by quoting Ephesians v.

If we consider the things which fall under this common signification secundum ordinem rerum , we can understand how light applies to spiritual things more properly than it does to things that are material. As St. Thomas states, "Light is more truly in spiritual things than in corporeal things, not according to the proper meaning of light, but according to the principle of manifestation.

In this sense, by referring to light as a principle of manifestation, as something that all things that manifest light share, we have a true and proper analogy and are not merely using the word light as a metaphor.

Moreover, light is more perfectly manifested in those beings that are more perfectly adapted to manifest it. Therefore, "light" is more perfectly manifested in God than in the human mind, in photons, or in sunlight. And it is more perfectly manifested in the human mind than it is in photons and in sunlight.

By understanding how the word "light" is used as a proper analogy, we have reason to state that any kind of light, which is an occasion for relativism, skepticism, or cynicism, is operating in a way that is essentially "un-lightlike" since it contradicts its proper activity as being a principle of manifestation.

Light must manifest. That is its essence. Therefore, it cannot be a cause or occasion for relativism, skepticism, or cynicism. The modern world is less comprehending of light than it is fearful of it. It has been said that Dante's Divine Comedy is in reality the theology and philosophy of St. Thomas Aquinas set to poetry. There can be little doubt that Dante's treatment of light closely follows that of the Angelic Doctor.

The opening lines of the "Paradiso" express how the light from God shines throughout the universe and is absorbed and reflected in different ways: "La gloria di colui che tutto move per l'universo penetra, e risplende in una parte piu e meno in altrove" The glory [ la luce di Dio ] of the One who moves all things penetrates the universe and reverberates [re-glows] more in one part and less in another.

For Dante, God's light penetrates to the essence of things and their response is not a mere surface reflection but a refulgence or re-glowing that emanates from the very core of their being.

From the opening of the "Paradiso," Dante begins to orchestrate a veritable symphony of light. As a way of elaborating on this notion, Dante states later in the poem Canto XXXI the following: "La luce divina e penetrante per I'universo secondo ch'e degno" The light of God penetrates the universe according to the dignity of each part.

Just as Aquinas teaches that being belongs intrinsically to all that is and to each and every thing in proportion to its specific nature, Dante is expressing a similar notion, namely that each being receives and manifests light in accordance with the specific nature of its own being.

Like Aquinas, Dante holds that greater intensity of light signifies greater spirituality. They both agree that God is the supreme and perfect light who is a principle of manifestation without possessing any trace of imperfection or limitation.

The imperfect or limited way of receiving and reflecting light belongs to His creatures. Through analogy we begin to see how the universe holds together, how the many can participate in the One. It also gives us insight into the hierarchical organization of being and teaches us something about the relationship between God and creation. In addition, it helps us to understand how a quality such as "light" can exist most perfectly and pre-eminently in a being, God, that is most removed from our senses.

As it states in Timothy "God inhabiteth light inaccessible, where no man hath seen nor can see. When St. John states that "God is light" 1 John , he is implying that God is pre-eminently light, that is, light in an original, perfect, and complete way. Therefore, light must be attributed to all other things in a secondary, less perfect, less complete way.

God is the fullness of light. All publishing rigths reserved to Mykolas Romeris University. Executive editor: Assoc. User Username Password Remember me.

A stark contrast will characterize the old life and the new: "For once you were darkness, but now in the Lord you are light. Live as children of light for the fruit of the light is found in all that is good and right and true" Eph The truly Christian life is a life of light.

A Light to the World. God is light, who dispels the darkness of this world. Jesus came as the light of the world, breaking through the darkness of sin by his work on the cross. It follows that believers are a light to the world as well. Jesus describes his disciples as light and light-bearers Matt Paul indicates to believers in Asia Minor and Macedonia that their lives are a shining light of witness to the world around them Eph ; Php It is the task of all believers to pass on the divine light they have received.

What they have received in the secret intimacy of the community of believers they are to proclaim fearlessly "in the light" of public Matt ; Luke All those who have entered into the light now bear responsibility as missionaries of Christ, shining out as "lights in a dark world" with the light of God himself Php The Light Yet to Come.

While both the Old Testament and New Testament describe the future of the ungodly in terms of eschatological darkness, symbolizing perdition, they equally describe the future glory for believers in terms of light.

In the New Jerusalem there will be no more night Rev , and the city will not need the sun, moon, or created light to shine on it, "for the glory of God gives it light, and the Lamb is its lamp. The nations will walk by its light" Rev The prophetic word of God is what brings hope of the light yet to come, and Peter provides an appropriate admonition: "You will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in you hearts" 2 Peter At the future appearing of the Lord Jesus Christ all darkness will be dispelled, and believers will walk in purity, peace, and joy in the light of the living God.

Achtemeier, Int 17 : ; F.