from above._
But with these more estimable philosophers we have no dispute in
this matter. For they perceived, and in various forms abundantly
expressed in their writings, that these spirits have the same source
of happiness as ourselves,--a certain intelligible light, which is
their God, and is different from themselves, and illumines them that
they may be penetrated with light, and enjoy perfect happiness in the
participation of God. Plotinus, commenting on Plato, repeatedly and
strongly asserts that not even the soul which they believe to be the
soul of the world, derives its blessedness from any other source than
we do, viz. from that Light which is distinct from it and created
it, and by whose intelligible illumination it enjoys light in things
intelligible. He also compares those spiritual things to the vast and
conspicuous heavenly bodies, as if God were the sun, and the soul the
moon; for they suppose that the moon derives its light from the sun.
That great Platonist, therefore, says that the rational soul, or rather
the intellectual soul,--in which class he comprehends the souls of the
blessed immortals who inhabit heaven,--has no nature superior to it
save God, the Creator of the world and the soul itself, and that these
heavenly spirits derive their blessed life, and the light of truth,
from the same source as ourselves, agreeing with the gospel where we
read, "There was a man sent from God whose name was John; the same came
for a witness to bear witness of that Light, that through Him all
might believe. He was not that Light, but that he might bear witness of
the Light. That was the true Light which lighteth every man that cometh
into the world;"[371]--a distinction which sufficiently proves that the
rational or intellectual soul such as John had cannot be its own light,
but needs to receive illumination from another, the true Light. This
John himself avows when he delivers his witness: "We have all received
of His fulness."[372]