神的名称

    第一章

    长老丢尼修写给同为长老之提摩太——本文的目的——关于神的名称之教会传统

    （一）蒙恩的提摩太啊①，我所作的神学大纲②既已完毕，就要进一步尽我所能来解释神的名称。在这里我们必须按照圣经上所立的标准，不用人生智慧的委婉言语，却用圣灵和大能的明证（林前2：4），来说明关于上帝的真理，而且用一种超过语言和知识的方法，来包罗那些超过语言和知识的真理，这只有在一种超过我们的力量，超过我们的理论或直觉所能达到的那与上帝合而为一之中，才能成就。所以关于那隐秘着的超本质的神体，除了在圣经里面所显示者之外，我们就不敢说，也不敢想像③。因为对那潜在于超本质界的“非认识”，只有那超乎理论，超乎直觉，超乎存在的超本质本身，才能了解。我们既然知道这个道理，就须仰望高山，尽圣经的亮光所照射的，以圣洁和对上帝的敬畏来紧束腰身，努力攀登。因为，如果我们能相信那充满智慧和不能错的圣经的话，神的事是按照每一个心灵的力量而被显示给他，这种认识的程度是显出神的仁善，祂为要保护我们，就使我们的有限意识与万有的无限贯串起来。因为正如那些被理性所察知的不能为感官所觉到，纯一无形的不能以形像理解，抽象的也不能以具体来说明④，同样，那无限的超本质是超过了本质所能理解的，超理性的“统一”超过了理性所能涉及的，超思想的“独一”是通常思想所不能达到的，超言语的“善”是我们所不能言喻的⑤。是的，祂是统一一切的“统一”，祂是超本质的本质⑥，祂是心性所不能达到的心性，祂是不可言说的道，远超过人的理论或直觉，超过人所能称呼的名号，超过所有的存在物。神是一切存在的普遍根原，自己却超越了存在；祂既超乎一初实体，所以除非祂把自己启示给人，人就不能对祂有适当的了解。

    ①作者既托名为使徒行使第十七章第三十四节所提的亚略巴古的议员丢尼修，就涉及保罗的伴侣提摩太，好使他的假名似乎是真实的。

    ②按此书已不存在。

    ③作者在这里把认识的肯定道路与“非认识”的否定道路相互对照。前者为了引我们到达后者而有价值，但只是在圣经所教训的范围里才可以算是可靠。不合圣经的上帝观是假的；圣经上的观念当然是真的，不过我们必须超过其字面上的意义。

    ④这里似乎用三种说法来说明一个意思，按照柏拉图的理念学说，每一事物的本质是单纯的，无形的，只为心智所能认识的；有形的事物不过是这些理念的象征而已。

    ⑤这样看来，一切存在可分三级：物质世界，真理及人格等精神世界，和那超世界的神格。

    ⑥或说超位格的位格。

    （二）那么，关于这隐秘着的超本质的神体，正如我上面所说过的，除了圣经所启示的以外，我们不敢说，也不敢想像。祂在圣经里很慈爱地晓谕我们，祂的本性不是我们的理解力所能涉及的①，因为那样的认识是超本质的，而凌乎一切存在之上。圣书作者有许多曾宣布说，祂不只是无形的，无可理解的，也是无法测度的，因为没有人曾透入了神无限的终极深处②。这不是说至善者不能显现自己给任何受造物；祂虽单独自在，就以祂那稳定的超本质的光亮，按照受造物的力量很慈爱地照耀他，吸引他，使圣洁的心对祂自己有相当的探索，分享，和像似③，就是那些正当地去寻找祂，不徒然冒充那过于他们力量的认识，也不因为自己倾向于卑下而退后的人们④；这些人是定意朝着那照亮他们的光前进，并以相当于此的爱和严肃的双翅上升。

    ①参阅诗145：3，太11：27，罗11：33，林前2：11，弗3：8。

    ②或译：因为没有任何透入神无限的玄秘处的人曾留下痕迹；意即他们所看见的异象是说不出来的。

    ③这是前进的三个步骤；第三的“与上帝相似”是到最后的目的地（参约一3：2）。

    ④这里说有两种不同的危险：精神的冒犯，和肉体的引诱。

    （三）我们服从那支配天军的命令，就在敬默中崇拜这说不出来的真理，以深秘和圣洁的心①来接近神那超思想，超存在的玄秘。我们向圣经所照射的光爬上去，藉而进至天上的赞美②；既得一种超自然的启发，就能与那神圣的赞美相称，甚至能按照我们的力量看到神的光辉；跟圣经关于神所教导的道理来赞美一切光亮的根源。这样我们就知道祂是所有受造物的原因，本源，实体和生命。对那些离开祂的，祂是一个召他们回来的声音，一个使他们起来的能力，对那些已经败坏了在他们里面的神象，祂是一个更新的力量，祂是那些不致受诱惑者的神圣坚基，那些站立得稳者的保卫；祂是那些被吸引者的前导，那些被照耀者的光明原则；祂是那些迫近完成者的完成原则，那些趋向神性者的神性原则，那些导至单纯者的单纯③，那些导至统一者的统一④；祂以超本质的姿态而为一切本源的超然本源，为一切隐秘的仁善启发者（按我们能力接受的程度）；总之，祂是一切有生命者的生命，一切存在物的存在，一切生命和存在物的本源和原因，以祂的慈爱使他们存在而支持他们。

    ①在人心中有深秘处与上帝的深秘相称。参林前2：10，11。

    ②意即是，或我们赞美神，或我们才能懂得天使所唱的赞美。

    ③有形世界是复杂的，而人一心愿望上帝就成为单纯了。

    ④这整个一句描写三个步骤：洗涤，被光照，及与上帝合一。译者用“；”符号把这三个步骤分开。

    （四）这些玄秘是我们从圣经中学会的；圣经所用的神名都是象征地启示着祂慈爱的各种行为①。所以在提示神事的时候，都是赞美神的一体和统一性，这是指祂那超自然而不可分的单纯和统一性，也使我们的纷歧复杂质素合而为一，联成一体，并在人和人之间成全一个统一②。祂也可称为三位一体，因为祂那超自然的丰富是在一个三面的位格显出的，所以天上地下一切称为“父”的，是从祂那里得着名称。祂被称为一切事物的本原，是因为一切的存在都出自祂的慈爱；祂被称为上智者和纯美者，因为祂所造的一切，若保留其原性而不败坏，便是充满着神圣的和谐和优美③；祂特称为仁爱的④，因为祂的三位格中之一，成为像我们人类一样的人，好将堕落了的人类召唤回来，予以提高，这样不可触喻地，原来单纯体的耶稣就变了复杂的，原来永恒的就变了时间性的，原在超自然界的就诞生为人身，却不伤害祂那些根本的特性。还有别些属灵的真理，为我们受了灵感的教师，顺着圣经本旨而奥妙地解释给我们；我们之所以能领悟这些真理，是因为圣经和教会的传统很慈爱地，以原指感觉界的名称来指精神界的真理，以原指存在界的名称来指超存在的真理，以有形状的事物来说明无形状的事物，以各种不同的象征来把许多属性归于那不可想象的超自然的单纯。但后来，等到我们不朽而与基督相同的蒙福阶段之时，我们就必永远与主同在（帖前4：16），不断地观看祂，祂的光亮，永远地照亮我们，正像在耶稣化像时照亮门徒一样；那时我们的心性既然成为无情欲的和属灵的，我们就分享从祂来的属灵的启发，与祂有想像不到的合一——那时在祂灼耀的光照中，我们就变成像天上的天使一样。因为，按那不能错误的圣经所说的，我们到那时就与天使一样，既经复活了，自必成为上帝的儿子（路20：36）。然而在目今，我们只得尽所能的，用适当的象征来说明神的事，从而前进，尽我们的能力去探看那在静观中显出的单纯真理，由此离开了对神事的人为观念，停止一切心思的活动，尽所能地达到那超本质的光辉⑤。在那里，凡属知识的皆有其前定的限界，以至于我们不能说出，也不能想到，因为祂是超过一切，是我们知力所远不及的；祂虽然在祂自己的超本质的神体里包括了一切自然界的知识和力量，却不为这些所包围；祂的定居，甚至天使的心思也达不到。既然各种科学都是关于存在之物，它们的界限都在实存的世界之内，所以那超一切存在的也必是超一切知识的⑥。

    ①即是说，绝对的神体既然是言语所不能表达的，所以圣经只得指出祂在相对的范围里的显现来暗视祂的本体。

    ②按丢尼修的意思，上帝其实是超统一，然而因为祂的临在使一个人统一，也使社会统一，所以圣经就称祂为“统一”。

    ③即是说，美必表彰上帝才有价值。“为美而美”的见解就不免失去了美的真义。

    ④爱是上帝最完全显现，然而他是超过我们所知的爱。我们所知的爱是包含一种你我的分别，上帝却超过了这种分别。

    ⑤这里说着三个步骤：默想；静观；和否定状态的更高静观。

    ⑥这一段为我们表明：“在非认识”中也有积极的成分。

    （五）然而祂既然是比一切理性和知识为更伟大，也安住在远离心思和存在的限界之上，也是包罗，支持，和预定一切，却自己不为它们所把捉，亦不能为任何认识，想像，推论，名号，说明，或理解所到达的；这超本质的神体既是不可说而不可名，那么，我们怎能讨论神的名称呢？正如我在神学大纲里所说的，那位唯一的，不可知的，超本质的，绝对的善（指那同是神，同是善的三位一体）是我们不能描写，也不能想像的；不单如此，即是天使与祂的交通，或说，从那足以盲着人眼而不可知的至善而来的发动或接受①，也是出乎我们的言语和知识之外，而只为那些天使所领略的，固然连他们也不知自己如何配得接受。不过我们的心性既具有神的形似，能多少效法天使，并藉着停止自然的活动而与超神性的灵光交通，就不如用否认祂任何一种属性的方法②来赞美祂。由于这种与祂相结合而得之超自然的真正光照，我们才知道祂虽是万有的本因，而祂自己不是一个存在物，因为祂是超本质地超乎一切存在。这样看来，若要对超然至善的至高神格下一个定义，作为一个爱好那超乎一切真理的“真理”之爱好者，断不敢用理性，或权力，或心思，或生命，或实在的名称来指明祂，因为祂是完全超过了一切所谓的情况，活动，生命，想像，推论，名号，言论，思想，观念，存在，静止，居处，合一，有限，无限，或总之，一切实存之物。然而这至善的本身，既然单以祂的存在即是万有的本因，所以全部受造物都必须来赞美祂博大的造化。因为祂是万有的中心和总旨，而确存乎它们之先，它们都仰祂的耆拄；由于祂的存在，世界得以产生而被维系；祂是为万有所渴慕：有直觉或推理的理性者就用知识来寻求祂，次一等的存在物则以感官，更低级的，或以生命，或仅仅的存在，来寻找祂。

    ①发动是上帝所送出的，接受是天使这方面的。

    ②这可表明“否定”也赖乎经验，而不是空恃思辨。

    ③这是指人类，动物，植物，无机物四级。

    （六）圣书作者既领会了这一点，就以各种的名称来颂扬祂，同时也承认祂是无名的。例如，圣书里记载说，有一次，至上的神体藉了一种象征的异象显现自己，对一个问祂“祢名是什么？”的人就责备他，这即是等于说祂是无名的；祂似在吩咐那人不要想藉任何名称而得认识上帝，所以回答说：“你何必问我的名？我名是秘密的”（士13：18）。祂的名之所以是秘密的，岂不是因为超乎一切名号之上（腓2：9弗1：21），是无名的，是固定在不只今世，也是来世的一切名称之外吗？在另一方面，他们把好多名称归祂，例如“我是自存永有的”（出自3：14），“我是生命”（约14：6），或“光”（约8：12），或“上帝”（创28：13），或“真理”（约14：6）；那受灵感的圣书作者们，也从受造的万有中采取了好多名号来赞美造物主，例如好，美，有智慧，可爱，万神之神，万主之主，至圣，永恒，自有；万世的创造者，赐生命者，智慧，心灵，道，鉴察者，积蓄一切知识的宝库，全能，统治者，万王之王，亘古常在者，永不改变而无穷尽的年数，救恩，心义，圣洁，救赎，大于一切，同时也在微小的虱中①。他们也说祂是在我们的心性中，在我们的灵魂和身体中，在天地中②；祂一方面是自存不动，同时也是在世界之内，之外，也是超过世界和天空，甚至超过存在；他们并称祂为日，星，火，水，风露，云，盘石，一切的存在③，和无一存在。

    ①依次见太19：17诗27：4罗16：27赛5：1诗136：2-3赛6：3申33：27出3：14创1：1-8创1：20；2：7；伯10：12约10：10箴8林前2：16约1：1诗94：21歌2：3启19：1启1：5启17：4但7诗102：25出15：2耶22：6林前1：30赛9：15王上19：12。

    ②依次见约19：17林前6：19赛96：1。

    ③依次见诗84：11启22：16申4：24诗84：6约4：24；徒2：2何14：5出18：21诗118：22诗31：2-3林前15：28。

    （七）所以这万有的超然原因必是：一方面无名的，另一方面也具有一切存在的名称，这样，祂正可以支配万有，万有也可依靠祂作为它们的本原和目的；正如圣书所说，祂在万物之上，为万物之王（林前15：28），真正被称颂为世界的造物主，因为祂创始，维持，并成全万有，作它们的保卫者和居所，并吸引一切到自己里来。祂这样作是出以统一的，继续不断的，和超然的行动。因为这无名的至善不仅为凝聚，生命，和完美的原因，以至于由这种活动而得名，并且是单纯的，无限制地，预先包括一切在自己里面，这是藉祂唯一的，万能的旨意而成的；所以祂从万有得到赞美和名称。

    （八）并且圣书作者不单使用这些从普遍的或特殊的眷顾或受眷顾的活动所得来的名号，他们有时也利用神秘家和先知们或者在圣殿中或者在别处所看见的异象，按照这各样的奇事起名给那灼耀而超名的至善。有时他们把有光辉或火状的人形①来描摹祂，而提及祂的眼目，耳朵，头发，脸，手，翅膀，毛，臂膀，背，脚②；也把冠冕，宝座，杯，调和碗③等奥秘的事物来容饰祂；关于这些事我们要在象征神学一书中讨论得更清楚。现在我们从圣经中搜集出来凡关于本题目的材料，并采用以上所提到的规则来衡定我们的搜集，于是，让我们进而解释那可能了解的神之名称；并且按照圣教的定律，让我们以觐神的心接近这些神圣的静观，以灵洁的耳朵来听上帝圣名的解释，即按神的吩咐，以神圣的器皿来接受神圣的真理；这真理要隐藏起来，不让那些未奉教的人嗤笑，或者，毋宁设法去救一些恶人使其抛弃对上帝的仇恨。所以，提摩太啊，你要按照神圣的命令保持这些玄秘的真理，不透露给未奉教的人。至于我，愿上帝赐恩，使我配得宣布那无名之神的各种慈善的名称，也愿祂不使真理之言离开我的口。

    ①结1：26，27。

    ②依次见诗10：5雅5：4但7：9诗33：17伯10：8诗91：4，同上，申33：27出33：23出24：10。

    ③依次见启14：14结1：26，27诗75：8箴9：5。

    第二章

    论神性三位共有和各自特有的性质，并祂们怎样又是合一又是分化。

    （一）依据圣经所说，绝对至善所指称和启示的，不外是至高神的本体。因为神论及自己时，曾说，“你为什么以善问我呢？除了上帝之外，再没有良善的”（参太19：17）。这问题我们已在别处讨论过，并证明了所有属乎上帝的名称，在圣经里，都是指整个完全的神体，而不是部分的，都是不可分地，绝对地，无保留地，完全地指神体的全体性。正如我们在神学大纲所说的，凡否认这“善”的指称为整个的神体者，便是亵渎了神，把至上无二的独一神**了。所以我们必须把那名称归之于整个的神体。不但那良善性的“道”曾指自己说，“我是善”（约10：11），也有一位受灵感的先知曾说圣灵是善（诗143：10）。关于“我是本是永是”（出3：14）的话也是如此。若有人以为这句话不指整个的神体，而只指一部分的，则对以下的章节：“那昔在今在以后永在的全能者”（启1：4），“惟有祢永不改变”（诗102：27），“从父出来，永在真理的圣灵”（约15：26），又将怎样解释呢？倘若他们否认整个神体是“生命”，那么，圣经所肯定的：“父怎样叫死人起来，使他们活着，子也照样随自己的意思使人活着”（约5：21），“叫人活着的是灵”（约6：63），怎能真实的呢？再者，管理全世界之权是否归于整个神体这问题，圣经是胜不数计地以“主”的名称归之于父，也归之于子，并且圣灵也是主（林后3：17）。至于“纯美”，“上智”的名称也是归于整个神体；还有“光”，“使人有神性者”，“根本原因”等名称，都是圣经用来赞美整个的神体，或广廓地说，“万物都从上帝而来”（代上29：14），或分别地说，“万有都是藉着神造的，又是为祂造的”（西1：16），并“祢发出祢的灵，他们便受造”（诗104：30）。把它总括起来，神圣的“道”亲自宣言“我与父原为一”（约10：30），并“凡父所有的，都是我的”（约16：15），“凡是我的都是祢的，祢的也是我的”（约17：10）。再者，凡归父与子的，祂也归与那一体中的圣灵，即是神工，崇拜，作为原始而不停的原因，和恩赐的分送。我敢说，没有任何本着纯洁的心来研究圣经的人能否认，神所有的属性都归整个的神。这件事在这里既概约地说了（在别处有更详尽的解释），所以在以下的说明及总括的神名之时，都认为是指整个的神体。

    （二）若有人说，我们这样作，是混乱了神体中三位个别的特性，我们认为他的驳语甚至不足以说服他自己。因为他若完全违背圣经，当然就离我们的哲理很远；除非他心里顾及圣经的道理，我们怎能负责使他明白神学的真理呢？然而，若是他顾及圣经的真理，我们正是以圣经为准则和光源，直接从事护教，而声明神学有时用合一的说法，有是用分化的说法；所以我们既不能分开那本为合一的，也不能合并那本为分化的，却必须举目上向神光，尽我们的能力以研究神学。因为我们既然接受从上帝来的启示，并认它为真理的崇高标准，就努力保持它，不增加，不减少，不曲解。我们这样慎守圣经，就自己也被保存了；并且我们保持圣经而自己得以保存的这个能力，更是圣经所给予我们的。

    （三）合一的神名是属于完整的神体：这是我们在神学大纲里根据圣经而作了较详的证明了。这等名称有如以下的：“超然卓绝”，“超圣”，“超本质”，“超生命”，“超智慧”，并统统用逸脱的说法来表达超越的意义；又有原因作用的称号如“善”，“美”，“自存”，“生命赐予力”，“上智”，并凡认上帝为一切恩赐的根源者皆是。另一方面，所谓分化的名称，乃指“父”，“子”，“圣灵”等等超本质的名义。这些名称是不能交换的，也不是三位共通有的。此外还有名称指出耶稣以我们人性所有的永远和不变的实体，和那些在其中指出“爱”的自存玄秘。

    （四）然而我们要深入一点，把关于上帝的合一名称和分化名称之间的差别加以说明，好使我们的讨论更为清楚，而无疑惑晦昧之处，这样我们可以尽力申说我们的意思。因为，正如我在别的着作里所说的，我们神圣传统的信徒，都认为超越知识的永有者，其所有的合一属性，乃是一些潜伏的，不可说出的绝对属性；然而至高神体的那些慈善的分化属性，信徒们称之为流露者和显现者；于是他们根据圣经，把神的各属性分为合一的和分化的两种。例如关于合一或超本质的方面，他们说那不可分的统一的三位一体，是具有超存在的实体，超神性的神体，超美善的至善，尤其具有超万有，超个性的自同，超合一的统一。祂是无名的，也是多名的，是不可知的，也是完全可知的；超乎一切肯定和否定的之上，祂是周全的肯定，也是周全的否定。祂那至上的三位是具有超越而不可分的合一，同时这三位不是彼此混乱的，却是（若用一个熟识的有形比喻）好像家屋里的灯光一样，几个灯所出发的光是交合而统一的，然而灯的本身仍是分在的；这就是说，在合一中有区分，在区分中有合一。一间房子里可以有许多灯，然而它们所发出的光线是联合在一起，没有人可以在空间中辨别这灯的光和那灯的光，也不能仅看到一个灯的光而不同时看到别个的灯的光，因为都搀合在一起而不见混乱。

    再者，若有人把那些灯中的一个灯拿开，它本身单独的光也就随它而走，它既不把别灯的光带出去，也不放下自己的光留在房子里。因为那从火发出的光虽是原来在空间中完全合一，然而真正各别的成分仍不混乱。可是上帝的至高合一，不只超过任何物体的合一，而且也超过灵魂和天使所有的合一，而天使因为各按其本性而分享至高的合一，所以他们是似神的，属天的；他们的合一是具有超自然的参预作用，而仍不彼此混乱。

    （五）另一方面，在上帝的超本质性中也具着相当的分化，不只是如我在上面所提的（即在神的合一中，三位一体的每一位的各别存在是清楚而不混乱的），并且三位的属性不是彼此任意交换的。只有父是超本质神格的根源；父不是子，子也不是父；每一位所有可赞颂的属性是彼此不相杂的。这些例子足以表明上帝之不可言说的一体和潜存所具有的合一及分化。然而上帝为要发挥祂的至善，虽把祂的合一显为分化，却仍然以一种不分化的一体，在那些分化的行动中工作，藉以把存在，生命，和智慧等等，不断地赐予一切受造物，所以我们分享祂那些超自然的恩赐之辈，就归荣耀与祂。是的，神体中的每位是分享整个的神体，而不是祂的一部分，正如圆心为圆中的每一条半径所分享的一样；又正如凡百印像都分享那原底的“印”，而印仍是整个的，其所给予每一印像的，也是整个的，而不止一部分。但造物主的不可分性是超越这些象征，因为分享者既并无有形的接触，而在交通中也无彼此混杂之处。

    （六）或者有人会说，印在每一次的印像不一定是完整的和同一的。不错，但这不是由于印的原型本身，它对每一次的印像都作了完全而同一的赐予，其差别处乃是在于受印之物。例如有些受印物是平软的，干净无痕的，在一方面不是太坚硬，而在另一方面又不是太流荡，这种物质上的印像就是很清楚的，也是永久的；但凡不具有那种性质，即是不适于留印的材料，其上的印像就是不清楚了。

    再者，超本质的“道”采取了人性人身，并实行及忍受凡属于祂在人性人身方面之事，这是上帝之爱的一种分化行为。在这一类的行为中，圣父和圣灵没有份儿，不过，当然三位在神旨中都有份，也在上帝不变之道所完成的玄秘工作中都有份。我们这样就尽其所能地把上帝的属性分为合一的和分化的两种。

    （七）那么，对于神体中所具有合一的和分合的属性，凡我们在圣经中看到的理由，已在神学大纲中加以说明，并尽其所能，一一为之叙述了。对于那些分化的属性，我们是以哲学的原则来理解，好使圣洁无瑕之心观看经上的光耀真理。至于合一的属性，我们是企图依据圣教的传统，让它们成为人心功能所不及的玄秘①。因为凡神圣的事，包含那被启示者在内，只是按照所传述的而得知。它们的最后性质和原始本体是超过人的心力，超过一切的存在和知识。例如，我们纵把那超本质的玄秘称之为“神”，或“生命”，或“本体”，或“光”，或“道”，我们思想所能及的，不过是从神流溢的神性，本体，生命，或智慧之种种力量而已；但是那玄秘的本身，我们只有除去我们自己心性的一切活动，才能把它抓住，因为我们所能把捉到的“神化”或“生命”或“本体”，都不是恰恰和那完全超自然的真因一样。再者，我们靠着圣经而知道圣父是造化的主体，耶稣和圣灵则由圣父而出，是神体所开的花和超越的灼射；然而这如何成为可能，是我们所不能言说，甚至无可想像。

    ①英译者解释为合一属性是属于根本神体，分化属性是属于三种位格的不同。前者属冥契神学的范围，应由“否定”之路导入，后者属教理神学范围，应由“肯定”之路导入。

    （八）照我们的心力之所能及，精神上的父子关系，都是由超自然的元始的“父”“子”关系所赐给我们，也赐给凡天上的操权者；因而凡具有神性的心灵，就得被称为诸神，为神的父，为神的子，而这种父子关系是在属灵的精神状态，是无形而非物质的，因为圣灵是在一切无形和神化之上，而圣父圣子而是超过精神上的父子关系。因为因果之间不至于完全一致；果所具有那因的形像，只尽它们有限的程度，而因，正因其具有创始性而超过了果，举例来说，那些使人感到快乐或痛苦之物本身，并不感到快乐或痛苦，那烧物之火本身，也并不自燃。同样，我们不敢说“大生命”本身是活着，“神光”本身是被光照着，除非我们意味着果是先已充分地包含在因之中。

    （九）甚至神学中最平白的一点，即耶稣降生为人的“道成肉身论”，也不能用任何言语表明，或任何心性——即使是最高级天使的心性——所能认识。祂采取了人身，是我们秘密地接受着；但祂怎样采用非常的方式由童贞女而出生，祂怎样以干脚而行走于海水之上，以及其他关于超自然的奇迹，都是我们所无从了解的。这些事我在别处已说得很多；而我们有名的宗师①，在他所着神学入门里，也曾以超自然的方式予以说明，他所说的，有的是直接从圣经上得来，有的是由研究圣经而推得，也有的是由神圣灵感而获的启示，因此他不仅知道并且深深地体会到圣事，他不依赖任何别人的教诲，却是神秘地与那些圣事相通，因而达成信仰。他在神学入门中很睿智地论到耶稣，有如下列。

    ①按：指圣赫若丢（St.Hierotheus）。

    （十）“充塞于万有之普遍原因乃是耶稣的神性，这神性既不能说是整体，也不能说是部分，但在另一方面，既是整体也是部分，并在祂所包罗的统一中合着整体和部分，且亦超越这两者，及在这两者之先。祂作为一个完全的泉源而宿于不完全的存在中；在成为完全的实体中，祂却是超乎完全而先乎完全的‘非完全’①。祂也是每一法式的来源，范成法式于那些没有法式的事物中，但祂在一切法式中由于超过了所有法式而本身为‘非法式’。祂是宿乎一切存在之中的存在，同时因超过了一切存在而本身为超存在。祂规定一切权威和秩序，但自己超过一切权和秩序。祂立定了宇宙的限量，而自己是永恒，更是超乎永恒而先乎永恒。在凡缺欠者之中祂是丰富，而在凡丰富者之中祂是超丰富。祂是不可言说，超绝心性，生命，以至存在；祂超自然地拥有了超自然界，超本质地拥有了超本体界。这位超绝神圣的实体既然本其爱心，降下来至自然界，采取了肉身而成为‘人’（这是人的言语和思想所不能企及的，所以我们必须用虔敬的心来说），但即使在这个动作上，祂也保存了祂超自然和超本质的存在，不只因为祂在采取人性的那说不出的虚己中仍保持了祂神格的充实，而且因为祂极其奇妙地在透过自然和形体的条件中，仍保存了祂超自然和超本质的性态；并虽采取了像我们人类般的一切，却把人性提高远超过原来的地位”。

    ①译者按：此所谓“非完全”，相当样上文的“无名”，是不得不从否定的路线来把握的。因“完全”有“我”与“非我”的区别，而神体则超乎这类区别。正如，神体较之没有位格的事物是有位格的，而较之位格则又是“非位格的”或超位格的。

    （十一）这事就止于此。现在让我们进而讨论并期说明那属于上帝分化位格之共通合一名称。对于本题我们得先界说一下：所谓神的分化名称，乃是指至高神体的仁慈流发（proodos）。祂为了对万有发挥交通作用，就使自己分化出来，却仍不失其固有的合一；祂由一而成为多，却仍不失其为一。举例来说，上帝既是超本质的存在体，赐给万有以实存，而造成世界，于是祂的单一生存，因造出复多生存而变成多种多样，但祂在这自我分化的活动中，本身仍为一体。祂虽经过流发的历程而仍为凝合，虽在分化的空散历程中而仍为充实。祂具有超过万有本质的超本质性，藉着一个不可分割的活动来引领全世界向前迈进，但并不为了如此而丝毫减损祂完美的仁慈。真的，祂是一体而又分赐其统一性于整个的世界及其部分，既给予那是一的，也给予那是多的，所以祂以超本质地合为一体，既不是芸芸万物中的单位，也不是一切单位的总和。的确，祂不是这样意味的统一，不加入统一，也不占有统一，可是祂超过事物的统一，而与那种统一迥不相同的“大统一”。真的，祂是一不可分的多元，不感饱足却又充满无亏，而对所有的多与一，予以产出，成全，和维持。加之，既然“多”可由祂的神化作用而尽它们的可能成为诸神，所以在独一的上帝里好像有分化和重复，然而祂仍不失为元始的神。超诸神超本质的唯一之神，多元中的一元，在本身里合一的，而在那多元中既不混杂也不纷歧。世界的明灯，圣事的能手，那对我们和我们的教师作为达到灵光的引导者，既超卓地观察到这一点，便凭灵感在他的圣洁写作中如此说：“虽有称为神的，或在天，或在地，就如那许多的神，许多的主，然而我们只有一位神，就是父，万物都本于祂，我们也归于祂；并有一位主，就是耶稣基督，万物都是藉着祂有的，我们也是藉着祂有的”（林前8：5，6）。因为在神圣事物当中，合一是强于分化，也先于分化，即使在“一体”化入于“众性”之后，其唯一仍不被抛弃，仍是一体。对于整个神体的这些共通和合一的分化，或慈爱的迸流，我们将按圣经上所启示的种种神名，勉为描状，现在己先把这一点弄清楚了：即是，关于神的慈惠行为之每一名称，当其应用三个位格中任何一位的时候，必须认为属于整个的神体而绝无区分。

    第三章

    祈祷的能力——关于蒙福的赫若丢——关于敬虔和神学着作

    （一）首先，试请思考最崇高的神名，即“善”，所有上帝的流发，皆藉此而显现。让我们先求告那作为善的根源，而自己也超越乎善的三位一体，因为祂能启示祂本身的良善旨意。我们必须先以祈祷振起心灵向着那作为至善的根源的祂，因为只藉着接近祂，我们才得知道那些从祂出发的恩赐。因为三位一体实与万有迫近，但未必所有万物都迫近祂。我们若藉圣洁的祷告和无瑕的心性，以准备与神结合的灵魂来向圣三一呼吁，我们就亦与祂迫近了。因为祂并不寄于空间，致有离去任何地点，或自甲处移至乙处的情形。不，我们称祂无所不在，并不足以表达祂的超越一切和包罗一切之无限性。所以我们要加紧祷告，上向神的慈辉，好像有一条巨硕的绳从高天悬垂下界，我们藉着双手交换抓升，像是要拉它下来；其实并非拉下那绳，却是我们自己被拉上至较高的光辉之所。或者好比我们已上了一只船，依傍着那从盘石放过来的缆，供给我们去抓住它，这时我们不是拉牵盘石到我们这边来，却实在是拉我们和所乘的船近接那个盘石。反过来说，若是任何站在船上的人，把那海岸的盘石推开，他决不会影响丝毫那屹立不动的大盘石，只是把他自己跟它离绝，而他愈推，便自己离开愈远而已。所以凡当我们努力行动之前，我们必先祷告，尤其在圣教问题上更应如此。千万不要像是把那无所不在而亦无所在的“大能”拉下到我们这里，却要藉着肃念上帝和祈求，好把我们自己献给祂，与祂合一。

    （二）然则我们的宗师赫若丢既已编篡那部卓绝的神学入门，我们为什么还作了若干神学论着，并且现又撰写这篇文章，似乎显出他的作品尚不充分呢？这点颇有一加说明之必要，要是他已声明过，将所有神学问题整理成为一个有条理的系统，并将神学全部，各门各类，一一研究解释无疑，那么，我们自无需如此狂昧，以为比他高出一筹，能更洞察那些问题，我们也不愿自己浪费时间，徒为复演那些已阐明了的真理，而况，假使我们对一位仅次于圣保罗的，曾对我们施教过的宗师，将其有名的研究和解释，称引为己，则岂不是加害于我们心爱的老师吗？不过，由于他在其杰作“神学教程”上，提示了广泛而含蓄的义蕴，足以适应我们的理解力，也适应我们当中可任后起教师辈的理解力，他也嘱咐了可用我们所有的悟性能力，去解明他伟大智力所构成之广远而坚密的思想；兼且由于你（提摩太）本人又常常促请我们这样做，并把他这部你所认为高深不易了解的作品递给我们，所以我们一方面奉他为高级而美满性灵的宗师，视若超出寻常之辈，并承认其灵妙作品仅仅次于圣经，旦同时也愿按照我们能力所及，传授神的真理给我们的同道们。因为倘若坚实食品只适于健全的人，那么，把这种食品给别人，怎可算呢？所以我们可以正确地说，直接研读属灵的圣书而了解其教训，需要高级程度的能手，而进入这门学问，则适宜于程度较次的信徒。不过我们也很审慎地依循了下列的原则，即是：凡经我们的宗师所已透澈处理，清晰说明过的，我们就决不再敢重复，对他所已解释过的经句，我们也不更作同一的说明。因为，即使在我们教会列圣当中（如你所知，当我们和他及我们的诸位圣洁弟兄聚在一起，与那曾承受神的肉身，即生命的根源（指圣母马利亚之尸）拜别的时候，神的兄弟雅各亦同在，和最高最老的圣书家彼得，拜别了他们就定意，每一位按照自己的能力，来称颂神之软弱的全能良善），我必得说，他超过了别的信徒，只次于圣书作者的几位；真的，他身魂飞越，好像魂游象外，他和所赞颂的那些玄秘相交通而这么受感动，以致凡听闻他，看见他，认识他的人（其实他们不认识他），都把他当作给上帝所抓住，而代神发言。然而我为什么还要告诉你已在那个地方讲过了的圣事呢？因为，除非我已忘却了我是谁，我记得曾屡次闻你说及那些歌颂文字的片段，你就是那样热诚地奉行了天上事业。

    （三）且不去说那些神秘经验（因为那是不能讲给世人听的，而你却很懂得这些经验），但关于那些适宜传授给世界的事，好叫世人可能达到像我们具有的圣洁知识，你知道他在当时怎样以其文字事业胜过一切前辈的教师，不论在所费的劳力上，在心智的纯粹上，在解释的准确上，及在其它一切的品质上，都达到一种为我们所不能仰瞩的灵辉。因为我们自己很觉得不能充分反映那些可以投入人的直觉之神圣真理，也不能把那些本该给人讲述的神学各部分加以宣扬，我们很缺欠神的那些仆人所禀有的关于天上真理之理解力，并且由于过分敬虔，不敢倾听或谈论任何神学上的真理，要不是我们内心深信我们所可能有的神学知识必不可以置诸不理的话。我们心中获得了这个信念，不但是由于我们内心的固有动机，渴慕追求这种可能见到的超自然的洞识，且亦由于神所钦定的律法，它一方面吩咐我们不要从事这些超过我们劳绩以外而不可能企达的目标，但亦同时热切鼓励我们研究凡为我们力所能及的事，并慷慨地和别人分享这些宝物。我们了为遵从这些命令，不断鼓起勇气，不辞劳瘁来探究这可能的圣道，也不敢放弃那些不胜过我们静观能力的同道们之臂助，于是坐下来埋头于写作的事业，不是试为宣扬新的教义，只不过用更精详而周密的考查，以期把赫若丢所简括说及的，弄得更加明白清楚。

    第四章

    关于“善”，“光”，“美”，“欲求”，“忘我”，“嫉妒”——“恶”并不存在，不从任何存在物产生，也不附着于所有存在物。

    （一）现在让我们来思考“善”的名称，圣书作者特别拿它适用于超神性的神格，称那至高神体本身为“良善”，这据我看是意味着它跟全部造化有别，并特指明善只因其为善而及于万有。正如我们的太阳，不经选择或用心，只因其存在而发光给那所有能受光照的万物，同样，至善（它超过太阳，正如原型只因其存在而超出它的褪萎形像），发射祂那不可分割的善性之光辉于万物，使各按其容量而接受。经受了这些光辉而后始有那些既有知能也是可被知的属灵的百体和活动；他们经此而得存在，并拥有永不止息的生命，免于朽腐和死亡，僵化或产育，为了不同于一切流变不定的暂时物像。这些属灵的存在既无躯体，亦非物质，故只为心灵所认识的；同时他们既是心灵本身，所以具有超自然的认识，并得相当的光照，知道事物的理由，由此而传递他们自己所得的知识给其它心灵。他们安住于神的良善之中，以之为基础，而这良善维持他们，保护他们，并饷他们以诸善事。他们因具这种愿望，才得以又存在又有福，并因按照自己的能力，与良善合辙，而亦本身是良善的了，兼且，如上帝律法所命，他们把那从至善送到他们的恩赐传给下一辈的心灵。

    （二）因此之故，他们有着天上的位置，他们自我的统一，他们相互的安居，他们明显的差别，那引各级由卑至高的才能，上级为下级的照顾，每级特性的保存，不变的内蕴，他们对至善之恒久而高远的探索，以及其它我们已在天上圣品等级书中详叙了的一切品质。加以，有关天上系统的诸事，例如天使般的净化，例如豁朗照亮，例如天使般完美的达成，这一切都来自创造万有的至善，由此他们也得以据有受造的良善，好在他们自己身上表彰那玄秘的至善，并好像成为不语之神的布道天使，挺身作灼射的光芒以显出在神殿深居的上帝。其次，次于这些神圣天使们的，便是人类的灵魂，和这些灵魂从超优美的至善所获得的优美；由于祂，他们拥有理智和不朽的生命；因而他们不只存在，并且能够——藉了奋力迈向天使地位和经由他们的良好导引——上进至万福之源；这样，他们也能（各依其程度）参预那自上面流下的灵光，享受善性的殊赐（只要他们力所能及），以及取得一切其它在我们关于灵魂一书中所列举的权益。真的，要是必须说出来的话，即使是一些没有理性的灵魂或生物，如飞禽，走兽，爬虫，以及水里蜉蝣，或双栖动物，并一切泥土中的生命，要之，凡具有感觉灵魂之类，只因至善存在，故而都禀赋有灵魂和生命。还有一切植物也从至善禀受营养和运动的生命；再其次，即使那没有灵魂或生命的物质，亦可透过至善而具存在状态。

    （三）如果至善真是超乎万有之上，祂的“非格式性”就产生一切格式；惟有在祂里面，“无”乃超过了“有”，“无生”乃超过了“有生”，“无智”乃超过了“智慧”，并凡与至善有关的，是对于无形者的最好表现；而且，要是这是敬虔的话，对于这超乎一切的至善，即使“无”也欲求它，并藉了否定一切，而奋斗进入于超乎万有的至善之中。

    （四）嗳，甚至于诸天的根基和界域（我们因为在思考别的一些事情而把它忘记说了），都是起源于至善。这个不增也不减的大千宇宙，广大天地那无声（若真是无声的）的运转，美丽的群星系统，不论是恒星或行星，特别是如圣经所载（参创1：16）的那使我们得以算出年月昼夜的两个“大光”之交互回旋，它们规定时序推移及变迁事故，并加以测度，联锁，和扣合——这一切都起源于至善。我对于太阳的光线本身有什么可说呢？光明既发自至善，也作为善性的摹像，所以至善被称为“光”，作为显现在那摹像上的原型。因为，正如那超乎一切的神体之善性，由最高最完备的存在递达至最低级，但仍超越过它们，比之最高的还优越，把最在下位的都抱在怀中，因而给予万有以能接受的光，创生它们，维护和成全它们，而作宇宙的量准，为其永恒，为其数目原理，为其秩序，为其综合力量，为其终因及目的，同样，这个作为神的善性之摹像，即伟大通明而永耀的太阳，至善的微妙反射者，也普照凡能接受其光明的，却又保持光的单纯性，将其光线发到上下四方，射澈全宇。假使有某物未得分享，这并不由于光之配布有何缺欠或衰弱，却是由于那物本身的不够专诚，以致不能接受。有许多这种物体，为光所经过，而光却照亮其后边的物体；光线是以其固有的伟大射力照遍大千。光生育了所有物体而使它们有生命，给予营养而使它们成长，成全它们，净化而更新它们。光是四季月日以及地上时间的衡准与测计，因为它就是那个本光（虽然那时并无光型），如先知摩西所宣称，曾标分了那还未有昼夜之前的首先三日。正如善性把万物招引归己，并由于这统一的原则和统合的神体，于是把涣散的万物结合起来；正如万有都需要祂作起源，作综合力和目的；正如万有由祂造成（如圣经所说的），并藉这一个充足的原因而始得以存在；正如万有皆宿于至善之中，被一位全能的“司库”所保管；正如万有皆向至善而转去，作为其正当的目标；正如万有无不企慕仰求至善，有理性的凭着知识，无知觉的凭着本能的运动，无生命的凭着仅有的存在而去追求祂；——同样，光既是至善的可见摹象，万物自必都被吸引而归向它，凡能看见的，有运动的，接受其光和热的，与那只藉光线照射而存在的，都是如此等等。太阳（helios）之所以得名，就由于它的总摄（aolles）万物，把世上的离散分子结合起来。一切物质都需要太阳，或为了它们要看见，或要运动，或要受光和热，或只要靠光维持生存。我不跟古代的神话说太阳是上帝和造物主，特别照管这有形的世界；我却是说：“至于上帝的事所不能目见的——祂永久的能力和神性——从世界的创立以来，又是藉着祂的作物可以被人了悟而看清楚的”（罗1：20）。

    （五）但是这些事情在“象征神学”中另加讨论。我这里只想声明那属于至善的“光”这一名称的灵性意义。良善的上帝被称为属灵的光，是为了祂把灵性的光明充分赐给每一天使，又将世上一切心灵里的愚昧加以扫除，并一一给予他们一份圣光，令得他们的心眼免为四周的迷雾所包围，打开沉重的固蔽，先行接受缓和的光照，等到他们习惯而想多要的时候，便可更蒙丰富的光辉，“因为他们的爱多”（路7：47）；祂总是按照他们向上仰望的能力如何而分别加以促进。

    （六）因此，超乎一切光明的至善被称为属灵的光，为了祂是一道创始的光芒，一种流溢的神辉，祂照澈各种心灵，天论是超世的，住在世上的，或属世的，使他们的灵性能力得以更新，并藉祂的超绝圆周圈住他们，藉祂的超绝高度越过他们。祂单纯地包涵了光明的整个原理，因祂是光的原型，也是超越了光；祂高于光，也先于光，因而祂把一切精神的，理性的伦侪集合起来，结为一体。因为，正如愚暗使迷路者彼此离散，同样，属灵的光一加光照，便叫他们结合一起，予以成全，并是他们归到固有者，即是，改变他们种种谬妄的意见，把他们杂歧的感觉（或不如说想像）汇合为独一、真正、纯粹、而和谐的知识，给予他们以有统一力的独一光明。

    （七）这个至善又为圣书描写作“美的”，或“美”，也称为“爱”或“可爱者”，以及一切适宜于祂的美化和优美性的其它神圣名号。但被应用在综合原因上的“美的”和“美”这两名号之间有差别。因为我们通常把这两个名号各别意味着特质和对象。“美的”用以指称那具有美的性质者，而“美”则用以指称凡美物之所以为美的通性。但是，那“超优美的”之称为“美”，是由于祂把那特性按照万物的性质，一一分给它们，也是由于祂为万有和谐及灿烂的本因，好像光之以其创始的光线，美丽地照射万物的身上；更由于祂号召（kaloun）万有归于自己，因此而得“美”（kallos）的名称；并亦由于祂引致万有结为交互贯通的状态。至于“美的”，乃是由于祂是全部美的，比优美还优美的，永久不变地优美的，不生不死，不长不亏，没有一部分美，一部分不美，没有一个时间美，一个时间不美，没有对此美，对彼不美，没有这里美，那里不美，好像有些人视之为美，另有人视之为不美，却是在祂自身，由祂自身，唯一而永恒地优美的，祂先天而超绝地含有那创始一切美物的美性。因为，属于美世界的一切“美”和一切“美的”，必然有其唯一及先在的本因。万有由这个“美的”而得以存在，各以其式而成为优美的，并且“美的”，必然有其唯一及先在的本因。万有由这个“美的”而得以存在，各以其式而成为优美的，并且“美的”造成万有的和谐，同情，和集合。“美的”结合万有而为一，作为万有的起源，因为祂的创因，祂运转世界，使天地万物各因渴慕其本身的“美”而存在。祂是万有的目标，万有所爱的，因为祂是它们的终因（须知，万有之得存在，正是为着“美的”），祂是万有的范本，叫它们由此而有其一定的范围。所以“美”和“善”是等同的，因为万有在一切动因上，无不同心企求美和善；而且世上固无一物而不在此二者有份。加之，我们的讨论敢于断言：甚至“非存在”①的东西亦有份儿在“美”与“善”之中，因为，当我们以超存在的说法否定了上帝的一切属性，则“非存在”本身也就是美和善的了。这独一的“善”和“美”乃是那些许多的美和善的本因。万有只因此而得以存在，因此而有结合，有类似，有殊别，有相反而相会②，有相遇而不相混同③。高级的指挥，同级的依存，下级的听命，在这些经常的状态中，它们各保持其身份。同时，在万有中各按其能力有相互的交通，有和谐，有不致于埋没其个别性的同情。全宇宙得以联系而为一体，在其中，各分子混合而居，有存在者的不毁纽结，也有更生者的不断历程；在心，灵，身上，有各种静的和动。因为万有都有静和动：其静，在于那超一切动静之上的祂把它们安放在各自的自然法则上；其动，在于祂运转它们在各自的正当轨道间。

    ①所谓“非存在”的东西，乃是指“无格式的物料”（亚里士多德的专名）和苦恶。

    ②例如湿气渗入坚土。

    ③例如一片湿地上，水自水而地自地。

    （八）讲到诸为神圣心灵的运动，可以说是：（1）当其被联系于至美至善者那无始无终的光照时，它是圆形的；（2）当其前行领导那在其下位者而完成万事时，它是直向前的；（3）但因一方面被指定要导引他们的下属，同时又要保持他们本身的不变地位，始终围绕那指定这地位的至美至善者（本来一切存在皆由祂那里流涌出来）而行，他们乃作缧旋形的运动。

    （九）至于我们人类心灵的运动：（1）是圆形的——即是，对外物为内向，对本身为统一的集中，由是而呈一种固定的旋转，从纷纭的外界转来，先把自己引至内心，再联系之于那些已统一了的掌权者，然后归向于那超乎一切，统一等同而无始无终的至美至善。（2）每当心灵按其能力为神示的真理所启发（不过并不藉灵性的和统一的活动，而只是推理和交互比较的活动），这时心灵便作螺旋形运动。（3）倘若心灵并不深刻内省，集中于灵性统一（因为如上面所说，这样的运动是圆形的），却是向外而行，深受外界的刺激，好像是丰富的记号，来导引他进入单纯的和统一静观，这时它就呈直线前进运动。

    （十）以上三种运动方式和其它我们在物质界所见的类似运动，以及各物早先存在的固定静止状态，都有它们的功因，式因，和终因在那超乎动静之上，一切动静之所由来，所寄托，所归向，及其所以然的“至美至善者”之中。因为一切存在，和一切生命，都由祂经祂而有的；而且理性，心灵和天然境界里所有的小，同等，和大，也由于祂；万有的量准，比例，和谐，与和合，都由于祂；由于祂，这个宇宙又是一又是多；祂是各部的共相结合，是集体的统摄众性，是各个全体的一一成全；质，量，体积，与无极；融和与分解；一切无限，一切限制，一切界线，等级，超位，成分，与格式；一切本质，一切力量，一切活动，一切形态，一切感受，一切推理，一切直觉，一切领略，一切了解，一切会通——总之，凡是实有，即是来自“至美至善者”，托命于“至美至善者”，而转向至“至美至善者”。凡存在的和变成的，皆只是由于“至美至善者”才存在或变成，并仰瞻祂，皆靠祂而动变，而保存；并亦为祂之故，由祂之因，在祂之内，才有了所有创始的原理——不论称之为范本也好，或称之为终因，式因，功因，或质因都好——总之，一切开始，一切保持，一切终结，或者总括起来说，凡是实有的，皆无不自至美至善者演译出来。而且甚至一切“非存在”，也是超本质地存在于至美至善者之中。祂是宇宙的超绝起源和超绝目的。因为，正如圣经上说“万有都是本于祂，倚靠祂，归于祂”（罗11：36），并在祂里面。所以，万有都企求，仰慕，爱慕至美至善者。并且由于祂之故，低级物向上企慕高级物，同等地位者彼此相互爱慕，高级者仁慈地向往低级者，而且各物为了和合，无不向其本身有所依归；总之，万有由于爱慕至美至善者，才成就其每一所谋所行的事。而且就真理说，我们敢于肯定：甚至万有之因本身的爱慕万有，创生万有，成全万有，保存万有，吸引万有，皆由于善性充溢而来。这种对善的神圣爱慕，无非是单为了善本身之故。因为万有中那行善的企求，既早已充充满满地存在于至善者里面，不容祂自身停止不结果实，却使祂按照祂那创造万有的大能来行动。

    （十一）请大家不要以为我们如此庄重地宣用“爱慕”（eros），也可翻译为“爱”这个名辞是与圣经相反。因为，我想，只依靠文辞而不细按意义是不合理的，也是愚蠢的。这样的作法者，实不是要洞窥神事的人，毋宁只是感受到空虚而不超过耳闻的音响之人，他们也不求知道这类词语所欲表达的真义，以及怎样可用别名来把那个真义更弄得清楚。这样的人是受了麻木不仁的支配，亦为硬性文字所拘泥，因为咬文嚼字无从启悟他们的心灵，只在他们的口上鼓噪，震耳欲聋。他们误认为用“二乘二”来说明“四”为不合理，或用“直接线条”来说直线，拿“祖国”来称本国，以及借用其它不同语文而实含有同一意义的作法为不正当。须知，我们使用语句名辞，不过是帮助我们的官觉知识吧了；因为当我们的心灵得藉精神力而打动属灵的事，则我们的官觉知识连同它们所接触的媒介都是赘余的了，正如在心灵成为类似上帝，而与超绝不可企及的“光”会过于神秘的冥契中之时，则甚至各种精神力也就用不着了。但当人心透过官觉媒介，而感到一种热诚的激动，可进达灵性上的静观，它就感觉到，最有益处的，乃是那些鲜明的对象，清楚的语句，以及最明显的事物；因为，官觉的对象一有混乱，官觉本身便不能报告心灵以真消息了。不过，我们说这些话，大家不要以为我们抛却圣经；有人若怪我们用“爱慕”这名辞，请听圣经上的话：“要爱慕她（智慧）她就保守你……要高举她，她就使你高升；怀抱她，她就使你尊荣”（箴4：6，8）。并且，还有许多其它经句说到这个爱慕的。

    （十二）我们一些叙述圣事的先辈作家们，曾认为“爱慕”一名比之“爱”还要神圣。圣伊格那丢说过：“我所爱慕的祂已被钉死十字架了。”在圣经的“初阶”里，你可以读到关于神的智慧的话：“我爱慕她的美”（所罗门智训8：2）。所以我们不要害怕用这“爱慕”名称，也不必为任何人用这名辞而惊虑。我想，圣书作者认为“爱”（agape）与“爱慕”（eros）是具同一意义的，只是，在用“爱慕”说到神圣事的时候，每喜加上“真正的”形容词，免得有人因其成见而误会。因为“真正爱慕”的名称，不但我们，即便圣经上也都使用，但人类不能把捉在描写上帝时所用爱慕的纯一意义，为自己习性所拘束，堕落于对爱慕有唯物的，**而不完全的观念，这倒不是“真正爱慕”，而只是一种假像，或一种如说是完全丧失了真正爱慕的意义。因为人类一般都做不到能把捉那独一的“神的爱慕”之单纯性，却对这说法见怪，所以经上只用这辞来指“神的智慧，”好慢慢地引至和提高人们到真正爱慕的知识，这样就解除他们对这辞的成见。另一方面，由于卑微的人们会想像到不方便的事，经上就常常用那更恭敬的名辞说到我们世人。比方有人说：“你向我所发的爱（agapesis），像妇女的的爱”（参撒下1：26）。对于忠实聆听圣经的人，经文中受圣灵默示者所用的“爱”这个字，是和“爱慕”同一意义的。它所意味着的机能是指一种在至美至善于中联合统一人的，使人有特种的集合，这机能是为了至善至美者之故而先天存在，也以至美至善者为其始源和终结，它使同级的相互联锁，使高位照顾卑位，使下级企求上级。

    （十三）再者，神的爱慕也带来“忘我”精神，不容许爱慕者之稍涉自己，却要全然爱慕对方。这个原理可见之于高级的爱护低级，同等者的相互联系，下位之衷心企向上位。所以伟大的保罗，既受了神的爱慕之约束，分享了它的忘我潜能，便感动地说：“我活着，但不是我自己、却是基督在我里面活着”（加2：20）。他成了真的“爱人”，如他所自白的，他丢掉自己而追从神，他忘却了他自己的生命，而拥有了并恋爱了他所爱慕的祂的生命。而且我们一定敢于肯定（因为这是真理）；宇宙的原因本身，由于祂对宇宙的美慕和善慕，透过祂无穷爱慕的良善，就从自己发出而及于万有；祂好像为善，爱，恋慕所消魂的，从祂那高出一切的宝座那里，以其超本质而忘我的大能，引至而入住于万有之中，却仍安然自在于祂自身之内。所以博士们甚至称祂为“有妒心的”，为了祂如此炽烈地爱慕世界，并又激起人们热挚专一地去爱慕祂，这样表现出祂的热烈专心，因为专心总是在所爱好的事上感觉得到，而且祂对万物具有一种无比的热心。要之，爱慕和可爱慕的，皆隶属于至善至美者，并由至善至美者所预立的，兼且为着至善至美者而存在而生成。

    （十四）然而为什么圣经上描写上帝，有时称作“爱慕”和“爱”，有时称作可爱慕的和可爱的呢？在某一地方祂是这二者的本因，造作者和生产者，在另一地方祂就是二者的本身。祂之所以又是被动的，又是自动的，便是因为祂动作及引领自己到祂自己。因此圣经上一方面称祂作可爱的，可爱慕的，因为祂是至善至美者，另一方面就称祂是爱和企慕，因为祂是一种机动力，领导万归于自己，即绝对的至善至美者，也因为祂是本身的自我启示，是祂自己超绝统一体的慈悲流露，和爱慕的运行，单纯的，自动的，自作的，在至善之中先天存在的，由至善流溢至万有，而复还归于至善。在这里神的爱慕特别表现出祂的无始无终性，永远围绕着为至善，由至善，在至善，而至至善，作永无错误的回旋，不变的中心和方向，不断地向前，自在，并回至自己。关于这事，已在我们的一位着名先辈所作“爱慕赞歌”中曾经提及，今在本篇不惮称引，以表彰本题讨论的圣洁高潮。

    （十五）圣赫若丢爱慕赞歌中的词句如次：

    “爱慕（不论是在上帝，或天使，或心灵，或有生物，或自然物里）是一种联系统一的力量，发动高级者使照顾低级者，发动同等者使作相互的交通，并发动下位者使向着那在德性和位置上作为上位者而运转。”

    （十六）上述作者同书里又写道：“我们既经将那自‘一体’流出来的万般爱慕依次叙明，因而表出它们在知识和行为上的各种能力，并亦说明那在世的爱慕和那超世的爱慕各有什么能力（在这里，如所已说明的，较高地位是属于那为灵性所感知之爱慕的一些等级，其中最高层者则在那对真美有自知神圣爱慕），现在让我们进一步把它们都收回来，结合于那产生它们的唯一而集中的爱慕。首先让我们把它们一般的爱慕力综括于两类，而其整个的根本主宰，则在于那超过一切爱慕并作为它们神秘莫测的统因之中，这统因是万物按照其各自本性，在一切爱慕中所追求的。”

    （十七）同书又有句说：

    “让我们再把这些爱慕能力并合起来，而宣称只有独一单纯的能力，就只是祂，在那里推动万有，纠合而为一体，从至善极峰出发，直达最低层的事物，复依次经过一切层级而归至至善，这样，祂在一个永不停绝的轨道上，自祂，经祂，上向祂，到达祂而旋转。”

    （十八）但或者会有人说：“若果至美至善者是万有所爱慕所欲求所爱的（因为如上面所说的，即使‘非存在’也爱慕祂，努力要在祂里面得存在，这样，祂便甚至在没有格式的事物中产生了格式，因而在祂里面‘非存在’可以说是，也实在是，超存在地存在着），那么，一群魔鬼为什么不爱至美至善，而只倾向纯物料①，远离于天使样爱求至善的状态，并是一切罪恶的原因，不只对他们本身，也对凡可称为恶的东西呢？魔鬼们若全由至善而造出，其习性为什么是不善呢？或者，倘若自至善而生的原来是善，它怎样忽然变了相呢？谁使它们为恶，和恶的本身究竟是什么呢？它的起源何在？根底如何？全善的祂又为什么有意造出它来呢？若是祂有意如此，祂能够如此做吗？假使恶另有原因，那么，世上果能有那除至善以外的原因吗？宇宙若有神意，恶怎样而得存在，而得发生，而得免于毁灭？世上为什么竟有爱恶而不爱善的事？”

    ①译者按：依照希腊哲学，宇宙万物各由“物料”（matter）与“格式”（form）两者构成。万有既然根本存在于至善之中，而恶只有物料，并无格式，因而恶是属于“非存在”。

    （十九）如上的一类疑问也许会发生。我们将答以请观察事物的真相，首先我们敢这样置复：“恶不从善而来；若是从善而来的，它便不是恶。因为，像火不能使我们受凉，同样，善不能生出不善的事。果使万有来自至善（因为至善有产生及保存的特性，恶亦有腐坏及毁灭的特性。）则世间决无来自坏恶的事。这样说来，恶连存在也决不可能，只不过对于自己是恶的便了。除非如此，恶不算全然是恶，却含有某些善的成分，因而藉能存在。倘若万有果企求至美至善，并为了所视为善的而作其所作的一切，又若其所愿意的一切，无不有至善作动机和目标（因为其中毫不见有任何以恶的性质为指导促其动作的事）则恶怎能寓乎存在物中，或者说，恶既缺少了这样良好目的，它又怎能存在呢？并且，要是存在物无不来自至善，而至善又是超在乎存在物，那么，甚至‘非存在者’也在至善之中存在着，恶反而不存在着；否则，恶便不全是恶，也不是‘非存在者’；因为全然‘非存在者’是无有的，除非可以说是超本质地在至善中存在着。所以至善必定位于超绝界，而远在于只有存在和未存在之先。但是恶，不论在那有存在者或非存在者当中，都不存在着，它简直比之‘非存在者’更离开至善，更不存在。于此或有人说：‘那么，恶自何来？因为恶如不存在着，美德和恶行两者必定无别，不论在其全部或在其相对称的成份上’——这意思是，甚至反抗美德的事也不能算是恶了。然而节制确是放纵的敌人，正义确与邪妄作对。而且我所意味着的，不仅是义人与不义人，或有节制者与无节制者的对立，我的意思是，早在有德者与不德者有两方显然表出区别之先，美德与恶德的内在区别已先天地对立于灵魂之中，而情欲亦实与理**战，所以我们必须假定世间实有与善作对之恶存在。因为，善根本不与它自己作对，善是来自独一的大原，而为唯一本因的流裔，所以它以契合，统一与和谐为乐。甚至较少的善亦并不与较大的善相冲突，好比那较少的热度或寒度并不与较高的热度或寒度相冲突一样。所以恶是在存在物里面，自己也存在着，十足与善相反相敌。即使恶是存在物的破坏者，这不足以否定其本身的存在性；它仍本身既有存在，而亦生出其它存在。不是吗，一件事物的破坏，常常产生另一事物来？可见恶对于世界的充实大有贡献，使它不至于不完全。”

    （二十）对于此，真正的解答如次：恶本身并不促致存在或发生，而只尽其力所能及地使存在事物的实质为之退化和腐化而已。假使有人说，恶是具有产生力的，它藉了破坏一件事物而产生另一事物；我们的答覆则是：它作为破坏而言，就不产生任何事物。作为破坏力和恶而论，它只是恶化和退化；但它却透过善的活动而取得了产生和存在的形式。这样，恶在其本身是一种破坏力而只透过善的活动才成为一种建设力。作为恶而论，它既无本身存在，亦不赐给存在；只是藉了善，它才有存在，甚至善的存在，并能产生善的事物。或者毋宁说，同一事物不能同时为善又为恶，故其破坏和生成，也决不能是出于同一而亦同时活跃的机能，不论这机能是破坏性的或建设性的。恶在其本身并无存在，无良善性或产生性，亦无任何能力创造那有存在和善性的事物。反之，良善，若是完全的话，能创造普遍完全而无瑕疵的善物；那些分领较少良善的事物，便有不完全的善性，而因缺欠至善之故，致具有渗杂性。要之，恶绝对不是善，也无法造作善；不过，每一事物之善性，须以它接近至善的程度如何为比例，因为贯串万有的完全至善，不但达到那些靠近祂的全然良好的事物，也扩及甚至卑下的事物；祂按照各物之能分享程度，于某些事物中全然临在，于另一些事物中便只是少量临在，而于更另一些事物中则只临在最低度而已。某些事物全部参预至善，别些事物便参预多寡不等，更有一些别的，则参预极微而至善者亦惟报之以极微薄的反应吧了。因为，若果至善临在于万有中，不照比例分配，则岂不是高度属灵的最荣誉者，与最卑下者相比，毫无分别了吗？试问，万物既然不尽是同等地适于全部享领，怎能在至善中有一律无差的参预呢？事实上，至善能力的无比伟大，乃在于此：祂甚至对于缺乏至善的事物也给予能力，连那个“缺乏”本身，也各按其分享可能的程度而给予。大胆地说句老实话，甚至那些反抗至善的事物，亦惟藉了祂的能力而才有存在以及能作反抗；或者，简括地说，毋宁是，万有按照其存在的程度而具有善性，也来自至善，而按照其缺乏至善的程度就既不是善，也并无存在了。因为，例如冷或热一类其它性质，凡感受了热的东西，即使当它失却热性时，它依然存在；还有许多事物，虽然没有生机和心智，它们亦仍存在。同样，上帝是在一切存在之上，因而，超存在地存在着；总之，对一般事物而说，即使有某种特质是失去的，或从未出现，它们亦能存在；但凡全然脱离至善的东西，则过去，现在，或将来，都不有，亦永不能有任何存在。比方说，败恶的罪人因他的兽性情欲而自至善截除，在这一点上，他是不实在的，而他的情欲也是不实在的，不过他既内心含有真“爱”和“灵交”的残缺反省作用，他仍在至善中有一份分享。同样，忿怒亦在至善中有一份分享，因为它总是寻求挽救它所认为恶行的，把恶行转成比较算是公道的。再说，甚至那追求极卑鄙生活的人，只因他感觉着有所追求，追求生活，并有志于他自以为最好的一种生活，他就算多少是分享于至善了。但若你把至善全然毁坏，那就没有存在，生命，欲求，也没有动作或任何一切了。所以，自毁坏中产生出新生命来，那不是恶的功用，却是较少形式的至善于此有所作为；即如疾病一事，确是健康失调，但不是所有健康状态完全毁坏，因为若果如此，即疾病亦将不复存在了。可是疾病确是存在而实有的。它的本质是健康状态的减至最低度；而它即在这里面存在着。因为，凡全然失掉至善之物，即无存在可言，而在存在事物之中亦无分了。至于混杂性的事物，亦只藉至善而在实存事物中有其位置，而其所以有位置和存在的资格，则由于它参预了至善之故。或者不如说，万物之得以或多或寡的存在，无非是按照其参预至善的程度。因为，单就“存在”而言，凡在任何方面不存在的，将来也不可能存在了；而若只在某方面有，在另一方面无有，则就其自永恒“存在”消逝而论，自亦没有存在；至于，倘在永恒存在中有些份儿，就依此程度而得存在。这样，其存在，与其非存在，皆被保存着。恶也就是如此。凡全然自至善消逝的事物，皆不能在较多或在较少善性的事物当中有存在。凡在某一方面是善，而在另一方面不是善的事物，只与某一特殊部分的善相反抗，却并非与全部的善作对。所以它仍因多少分享至善而被保存，因而至善藉其某些成分的临在而给予这种缺欠至善的事物以存在。因为一旦至善全都消失，那事物当中就更无存在，不论其是好的，善恶参半的，或绝对坏的。既然所谓恶者不过是不完全的善性，那么，至善之全部消失，必至于使完全的善性和不完全的善性，一概不再存在了。所以恶之存在及显出，只由于它虽因反抗某一种善而被认为恶，却因具有另一种善而得列在善物当中。由于同类的事物决不能在同一点上彼此全然矛盾，所以纯粹的恶是属于“非存在”。

    （二一）再者，恶亦并不附贴于所有存在物中。因为，若是万有皆由至善而来，至善外包而内在于它们一切，那么，恶必不能在万有中存在着，除非是在善性中存在了。但它不能附丽于善，正如冷之不能附丽于火一般；同样，那恶化者也不能粘寄在甚至转恶为善的事物中。退一步说，假使恶真附丽于至善中，试问，它的附着模式将为如何？你若辩称：它自善出，我就回答：那是荒谬而绝不可能的。因为，照圣经所说的真理，善树不能结出恶果，倒过来，恶树自亦不能结出善果。但若它果不自善生，显然它另有来源和缘起。要不是恶必自善而来，或善必自恶而来，而这既是不可能的，便是善与恶两者皆必另有来源和缘起。因为，两元决不能作原本，必有一元作为一切二元的根源。然而若以为两种全然相反的事能由同一根源产生，那是背理的，因为那样，根源本身就非属统一单纯，却为**，双头，自我矛盾，与不和调。再者，世界亦不可能有两个根源，相对并立而成交战状态。因为，假使如此，则上帝不能免于痛苦，亦不无留有恶感，为了世事使祂困恼麻烦，而且万事万物必定处于不和及永久战争状态；可是至善明明分赐和谐原则于万有，而圣经上亦称其为“和平”及“赐予和平者”。因此，凡良善者都是相互友爱与和谐，而皆出于一个生命，并为一个至善所支配，兼且彼此亲爱，同性同宗而互为福利。这样，恶决不寄附在上帝之中，亦不是属神的。它并不自上帝而来。因为，要不是祂非为善，便是祂行善，并生产良善者。祂不会一时这样做，一时不这样做，也不会只对某些事物如此而不对全体如此；否则，祂将在其属性中最神圣性的一点，即原因作用上，亦遭受变劫和迁换了。倘若至善是属于上帝内在的真正本质，则一个能变迁其善性的上帝，必将一时存在，一时不复存在了。当然，你如设想祂只藉参预至善而具有它，那么，祂的善就从别处来的，而祂将成一时具有至善，一时不具有了。由是观之，恶非来自上帝，亦不附于上帝之中，不论永久地或暂时地。

    （二二）又，恶亦并不附贴在天使之中。因为，若是良善的天使宣传神的善性，他便在参预和次级的方式上，成为他所传达的那在首级和根原地位上的祂①。这样，天使不啻是上帝的形像，把无形不可见的神光表显出来，是一面澄莹的镜子，灿烂，清辉，无尘无污，接受着（假如这样说不算不敬虔的事）绝对上帝善性的一切美，而在其本身中尽他所能地燃灼着“秘密无声之善”。所以在众天使中恶无从附着。只有当他们必须责罚罪人的时候，他们才沾有不善。不过在这一点上，即使那些加惩罚于作恶者的人们，也沾附着恶；而凡逐斥秽污之人不让参加圣事的那些祭司神甫们，也就不免染恶。然而算为恶的，并不是忍受罪罚，却是值得受罚；也并不是不让参加圣事，乃是渎犯而不洁，全不适合于那些纯洁的玄秘。

    ①参考旧约中“上帝儿女”的名称。

    （二三）而且众魔鬼本来也不是恶。因为，要是他们是恶的话，他们就不会从至善出来，也不会于存在物中有一位置，并且，他们既在其本质上始终是恶，自决不至由至善堕落下来了。加之，他们算恶，还是关于他们自身呢，抑或涉及其它事物呢？若属前者，他们必定自我毁灭；若属后者，请问他们作恶毁坏了什么，和怎样地毁坏？他们毁坏了“本质”，或“机能”，或“活动”？①若是本质，那么，第一，这必不能与那物的本质相反的；因为他们所能毁坏的，并不是那在其本性上不可能毁坏的事物，却只是那可能毁坏的事物。第二，毁坏本身，在任何场合和任何环境下，不必是恶。而且一个存在物之受毁坏，并不是由于它本身和本性，而是由于它的本然系统宣告失败，使其和谐平衡的原理渐臻萎弱，以致无法保持不变。不过萎弱总不会是全部；因为假使全部的话，它就消蚀了毁坏本身和遭受毁坏的实物。这样的毁坏，必是自我毁灭。由此之故，这并不是恶，却只是不完全的善便了。因为凡全然缺乏善性的事物，实不能在存在物当中。对于“机能”或“活动”上的，亦是同一情形。那么，魔鬼既亦自神而出，怎能称为恶呢？因为至善者所产生所维持者，皆必为良善的。

    ①例如就一颗苹果树而论：它的本质就是它自身；它的机能是它的生叶开花结果的产出力；它的活动就是这种实际的产生。

    不过，可能有人说，魔鬼之所以被称为恶，不在于他们的存在上（这既从至善者而来，固是善的），却在于他们的不存在上，如圣经所说的，他们“不守本位”（犹6节），故成为恶。真的，试问魔鬼的邪恶如何而可构成？除掉他们停绝了神德的性质和活动之外。不然的话，要是魔鬼本来是恶，他们必定始终是恶。可是恶不能有始终固定永远如一之事。所以，倘若魔是始终保持同一情态，他们就不是恶；因为始终保持如一，乃是至善的一种特性。然而，倘若他们不是始终为恶，那么，他们的恶不在于他们的本性，却只由于缺欠了天使德性是了。因此，他们不是全然丧失了至善，单看他们固亦存在，生活，有感觉，有内在情欲的活动。不过，为了他们不能实践自身固有的任务，以致被称为恶。所以他们的恶只是一种斜屈，倾微，不合于他们的正当状态，是一种失败，一种瑕疵，一种疲乏，一种衰弱，而丧失那本可以保持他们内在完全的能力是了。再说，魔鬼们的恶是些什么呢？无理的忿怒，盲目的欲求，顽梗的妄想。然而这些品质，即使具在于魔鬼心中，也不全然是恶，或绝对根本是恶。因为，在生物类当中，具有这些品质的生物，正为有了这些品质而得如此及生存，而发生障害或毁坏于生物者，倒不是这些品质的具有，而毋宁是这些品质的丧亡，因而该算是恶。所以魔鬼之为恶，并不是在其完成其本性，却是在于他们不完成其本性。而且那曾赐给他们的完善，亦决无变；毋宁是他们自己从这赐给的完善退却失堕便了。我们断言：所给予他们的天使般恩赐，其本身亦从不受变革，全然光灼无瑕，即使魔鬼们自己因迷盲了他们认善的机能而无由烛察。这样，就他们的存在而论，他们是由至善而存在，是良善的，并因企求那些实有的存在，生命，和直觉之故而向着至美兼至善者企慕追求。他们之所以被称为恶，无非由于对其固有之善的一种消耗，丧失，和错过。所以他们的恶，定按照其不存在的程度；他们既企求非存在东西，即是企求恶了。

    （二四）但是也许有人会说：恶正安居于人的心灵中。倘若这所根据的理由，是为了心灵在想到从恶来保全其自己时，致与恶成了接触，这个就不是恶，却反是善，而从那甚至能转恶成善的至善发生的了。但若我们意味着是心灵之受恶化，那么所谓恶化，岂不是指他们良好品质和活动的缺损，并由于心灵本身的软弱而至于衰败萎落吗？照样，我们可以说：我们四周景气因光线衰退丧亏而致黑暗，但光本身始终是光，而有照明黑暗之力。所以恶，就作为恶来说，并不居于我们心灵或魔鬼之中，它不过是我们所应有善性之完全的一种减损和亏缺便了。

    （二五）恶亦并不附在野兽之中。因为你若从野兽那里拿走暴怒，嗜欲等等（这些冲动通常被称为恶，其实在本质上并不是恶），例如狮子，一旦失掉那种野性，便不成其狮子；例如一只狗，若是澈底温驯，便不成其为狗，因为狗的本德原在看守，即赶走陌生人，而让它主人亲近。所以保存本性不毁，这不算为恶，恶毋宁是毁坏本性，弄得自然素质，活动和能力衰弱耗亏。因而，既然天然生长历程所产出的一切事项，都有其及时的完成，那么，甚至其间不完成之处，亦未必全然违反其本性。

    （二六）恶亦并不附丽于大自然中。因为，倘若一切自然法则皆自大自然的普通系统而来，那么天然界便无一物与大自然相违反。不过就某类特殊事物而论，有的是合乎自然，另有的是不合乎自然。一物在某一场合上可能不自然，另一物则可能在另一场合上如此。大自然中所谓的恶，乃指反乎自然之事，即某物自然本性上的一种缺欠。所以自然本身并不是恶，其恶只在某物之不能完成其自然功用而已。

    （二七）恶亦并不附丽于我们身体之中。因为人身的丑陋和病患，无非是在形态上的一种缺陷和正常机构的失调而已。但此非全属恶，毋宁是欠善便了。因为，果使仪容，体格，健康到了完全毁坏的境地，整个身体且亦无存。况且身体不任心灵犯罪之责，乃是显然之事，因为即使没有身体，恶也能够光降，像它临在魔鬼中一样。所以不论在理性，心灵或身体中，恶不外乎其所应有之善的一种软弱和衰微而已。

    （二八）通常以为“恶是附在纯物质中”的观念，亦属谬误。因为物质在秩序，和美，及格式上亦皆有其一份。备如物质没有这些条项，本身全无特性或格式，它怎能作成一些物品？因为果真如此，它连被动力也没有了。加之，物质怎能作恶呢？假说物质全不存在，它就非善亦非恶；但如它也有一种存在，那么，既然凡有存在者皆由至善而来，物质必亦来自至善了。这样，两者必居其一：要不是善产生恶（在这种情形下，恶便是善，因其由善而产生），便是善本身由恶产出（在这种情形下，善亦非恶不可，因其由恶而生）。否则，再有二元之说出现，而我们在这二者的后面必当寻求它们的另一单独源头。而若如人们所说，为了全世界之完成，物质是必需的，那么，物质怎能是恶呢？明明恶是一回事，必需是另一回事。善怎能从恶产生什么呢？而善所必需的，怎能是恶的呢？因为所谓恶，必是离去善之本性很远。而如物质是恶，它又怎能作成和滋益大自然呢？因为纯粹恶的本身，决不能对任何事物造福，也不能创造或保存任何事物。倘若人们辩答说：物质虽不促成恶在我们心灵中，但它牵拉心灵向恶处走。这话能是真的么？因为心灵多数是仰望至善的，而若物质常是在牵拉心灵至恶，那又怎能做到呢？因此，我们心灵中的恶，并不从物质演绎而来，却是出诸一种失调与不和谐的运动。假使他们就说，这种运动总不外乎物质的后果，若是靠不住的物质，对那些不能坚固自己的事物为必要条件，那么，为什么恶有其必要呢？或者，为什么必要算是恶呢？

    （二九）再者，通常所说：“缺欠”以其固有力量与善为敌：这话也不是真的。因为一种全部的缺欠是属完全无能；而那种部分的缺欠，则其有力量不在其是一种缺欠，却在其不是一种完全的缺欠。因为善之缺欠，若只是部分的，那还不是恶，而一旦成为全部的，恶也全然绝迹了。

    （三十）最后，善是本乎独一的普遍真因；恶则来自众多偏畸的亏缺。上帝的了解中，恶亦具着善的格式，在祂看来，恶事物的原因正是有助于善的机具。假如恶是永久的，有创造性的，强有力的，又如它是真实存在而有活动，那么，它何来这些属性？来自善吗？或藉善的作用而来自恶吗？或更来自另一原因而藉善恶两者共予作用以成吗？凡一切自然结果必由一个确定原因而起；而若恶并无起因或非确定的存在，它便不自然了。凡反乎自然者，即在大自然中没有位置，正如不熟练在熟练中没有位置一样。那么，灵魂是不是恶的原因，像火是热的原因一样，而使凡接近它的事物都充满着恶呢？或者，灵魂的本性原是善的，但在它的活动中，灵魂便一时呈一状态，一时又呈另一状态呢？然而，若果灵魂的存在本是恶的，则此存在自何而来？来自整个世界创造之至善根原吗？若真自这根原而出，它怎能在本性上是恶呢？因为，所有自这根原产生的事物，无一不是善的啊。但若灵魂单在它的活动中是恶的，这种状况不是不可变的。否则（即是，倘若灵魂本身并不是善）什么是诸德之源呢？这样，我们只剩下一个答案了，即是：恶不外乎善的一种软弱和缺亏。

    （三一）关于良善事物，其原因为一。恶既与善相反，它的原因必多。但是产生恶的，并不是任何法则或机能，却只是一种衰微和软弱，一种混乱夹杂着的失调元素便了。恶事物不是恒常不变的，却是不确定的，并为一些毫无一定目的的杂牌势力所支配的。善则必是万有——也包含恶在其中——的终始。因为善乃是万物的究极旨趣，包括好的和坏的事物都在内。甚至在我们做错的时候这也由于指望做好，因为决没有人在动作上竟以恶为目的。因此，恶并无实质的存在，却只是一个隐影；它之所以出现，乃是为着善，而不是为着它本身。

    （三二）我们只能把恶视为一种偶然性的生存。它为了别的东西而存在，不是自我原生。由此之故，我们的动作似乎很对，因为它是为着善而成的，可是未必真对，由于我们误把不善当作善。这可证明：我们的旨趣是一回事，我们的动作是另一回事。这样，恶就是那反乎旨趣的，反进步，反自然，反原因，反原理，**标，反法则，反意志及反存在。恶无非是一种缺乏，一种亏欠，一种软弱，一种不平衡，一种错误，无目的，无可爱，无生命，不明智，不合理，不完全，不真实，不合原因性，不确定，无收获，无自动，无能力，不和调，不相应，暧昧，黑暗，无实质，而在其本身绝不具有任何存在。那么，恶怎能由于与善结晶而获得任何能力呢？因为凡于善全然无分的，便是等于零，而毫无能力之可言。那么，既然善是真实存在而为意志，能力，和活动的渊源，那与祂作对的恶，既是缺少了存在，意志，能力，和活动，又怎能有反抗力呢？理由是由于恶并非在所有场合和所有关系上全是恶。魔鬼里的恶，是在于违反属灵的善，心灵里的恶，是在于违反理性，身体里的恶，是在于违反自然。

    （三三）倘若宇宙果有神意，怎能容许恶的存在？其实恶的本身并无存在，也不附丽于实存事物之中。凡实存事物，曾无可与神意脱离；故恶，除非略含了善，即无存在可言。倘若全世界没有一物不在善中有一份儿，而恶亦只是善的短缺，世上实无一物可以从善全然截除，那么，神的旨意是寓乎万有之中，无物能在其外的。并且，甚至所发生的恶，亦皆由神意慈善地转化，使其成为恶人自己或别人各个的或共通的救援者，所以神意对于全世界的每一事物，莫不一一加以关怀。所以我们并不接受大众所常说的“神意必将引领那甚至不愿意的我们进至德性”那种无理的论证。神意并不捣乱自然。神意是保全着个体的自然本性，祂对自动的事物，作为其自动而眷顾它们，同时，也对万有，一般地和各别地，按照其本性能接受神福气的程度，而加以眷顾，这是祂所适当地赐给万有之众多的和一般的眷顾活动。

    （三四）这样看来，恶并无真实存在，亦不附丽于任何实存事物之中。恶作为恶而论，不在任何处所，其所以有发生，是只由于软弱而非由任何权力。甚至魔鬼，就其存在而言，是从善演绎而来，攻其本身也就是善的。魔鬼的恶，是由于不完成其固有的善，致改变了其个性，并对他们真正天使般的完全成为衰弱。就他们企求着生存，生命，和了解而言，他们就企求着善；而在他们不企求善时，他们就企求乌有。而这不是企求，只是真正企求的一种谬误便了。

    （三五）圣经所说“那种明知故犯的罪人”是意味着那些在对善的明知而实践上呈现软弱的人们。他们知道神的意思，却不遵行（参路12：47），也听过真理，却又对于至善有信心或实践行动上的软弱。还有某些人因其意志力的衰弱或式微，不欲知道怎能行善。要之，正如我们所常说到的，恶不外乎在知识（或者，至少是明知）上，或在信仰，企求上，或在至善的活动上，有所疲弱，无力和亏短而已。或者有人说：亏弱之过不该受罚，而毋宁应蒙原谅。但那亏弱若是无可奈何的，这话或是正当的，但既然有能力由至善所授，而且供应无竭（如圣经所说的），足够各人所需，则对这种自甘从天赋德性迷离，变节，背弃，和堕落的行为，我们必不可予以轻看了。但关于这点，请止于此，因为我们已尽其所能，充分地讨论在关于公道和神的审判那篇论文①里了。那是一种庄严的文字，其中表彰圣经的真理，决不容许随便胡扯那些亵渎谩骂上帝的诞辞。至于在本章里，我们已竭力把至善加以颂扬，叹佩其为“至矣尽矣”，为万有的起源和归宿，为包罗万象的大能，为赐给格式于非存在的事物，为促生一切良善事物（却不促生恶事物）的原因，为完全的神意和善性，超过所有存在和非存在的一切，转变那卑劣而缺乏善性的事物而复归于善，为万有所必须企求，渴慕和仰爱之高标，并为具有那得到一个正确论证（我想已在本章里都说明了）的许多许多其它特质之本体。

    ①按本论文已佚。

    第五章

    关于“存在”和“模范”

    （一）现在我们必须进而讨论“存在”的名称，这是神学上用以指上帝为自有永有者。不过，我们必须声明；我们的目的不在乎彰显那超本质的本体本身①（因为这是不可言说的，也非为我们所能知道的，无法表达的，甚至是超乎统一之外的），而只在称颂神体造化地流入于万有世界是了。因为上章“至善”的名称是表明普遍“根原”的全面流发，延及于实有的事物和非有的事物，而超越此两范畴之上。今者“存在”的名称是涉及所有存在的事物而又超乎它们。至于“生命”的名称，则是涉及所有活生生的机体而又超乎其上的。还有“智慧”这一名号，乃是遍及直觉，理性，和感知的全部领域，而又超乎它们一切。

    ①这绝对究极的神体是只能藉否定路线而抵达，藉“非认识”而认识的。哲理的肯定路线只可以引至绝对神体的分殊表现。

    （二）以上一些表彰上帝命意的名称，本书今拟加以讨论。因为我们本无意来说明那个超本质的绝对神体之绝对超本质的善性，本体，生命，和智慧，那神体，如圣经所说，是深植根基于秘密的处所，超过了一切善性，神性，本性，智慧，和生命；却要称颂那启示给我们的仁慈神意，祂是超越的善性，也是一切良善事物的超越根原，是本体，生命，和智慧，并作为存在与生命之创因，和智慧赐予者，寓在那些是“存在”，“生命”，“智能”，“理性”，和“知觉”的分享者里面。我们并不说至善是一事，本体又是一事，生命或智慧更是另一事；也不说有许多种原因和许多神格，有的是生出别的，并是彼此隶属的；我们却承认唯一上帝是各种流发的普遍来源，具有一切我们所宣称的神名，其中第一名称（即至善）是表达这位唯一上帝的完全神意，其它各名则是表达祂的较一般性的或较特殊性的模式。

    （三）有人可能说：“既然本体先乎生命，生命先乎智慧①，怎么生物反高于仅有存在的事物，情欲动物反高于仅有生存的事物，理性动物更高于情欲动物，而属灵者尤高于理性者，并一切照这次序围绕上帝，与祂亲近呢？你会期待那些享受神的较大恩赐的，是比较居在高级而超过其它的吧。”假如属灵者被视为不具“存在”或“生命”，则上述的辩词不为无理。然因神圣的灵确具超过其它存在的存在，并有超过其它生存机体的生命，兼能理解及认识那超出知觉及理性之事，而其企求并参预至美至善，更超过所有一切实存的事物，所以他们占着一个较近于至善的地位，因为他们特别参预于祂之中，从祂接受更多更大的恩赐。同样，那些具有理性者，因理性的优越，是胜过那些只有知觉者，而后者因其知觉，和具有生命者因其生命，都有其相当高的地位。因此我以为：凡是较多参预那无限仁慈的唯一真神的，就也比之其它更与祂接近，而具较多的神圣性。

    ①按作者的用意是在指宇宙创成的先后次序：最先必有绝对本体的至善（包含存在的善和非存在的恶），其次是存在的善事，又其次是植动物的生命，更其次是特具智慧的人生及天使。

    （四）讨论了这事之后，让我们来考虑至善，作为实在的本体，以及赋给本体于一切存在者。这位本在的上帝是强有力地超乎一切存在之上；祂是本体，存在，实质，与大自然的根本原因和创造者，无穷年代的起源与衡量原则；是支配时间的真体，支配存在者的永恒，和生成者的时间；是那凡具任何种类的存在之本在，是那有任何方式的生成者的生产。从那实在本体的祂，生出永恒，本质，本体，时间，生产力，和生成者，凡附丽于存在的，与凡靠任何能力而具有独立潜存的一切事物。因为上帝并不是通常意义下的存在，却以单纯而无可界定的样子，把一切存在都包罗及参预在祂里面。因此祂被称为“万代之王”，为了一切存在都显存及潜存于祂之中而围绕着祂；祂不是，不曾是，不将是，过去，现在，或将来，都不被生成。或者说，祂毋宁是连存在也非是，却是凡百存在事物之所以存在的本原。不但凡百存在事物本身，连它们的存在亦由于这在世代以前已本存在的祂而来。因为祂自身是世代的永恒而隐存于世代未出现之前。

    （五）那么，让我们再复述一句：万有和万代都自“预先本在”而禀有其存在。一切永恒和时变皆由于祂，预先本在的祂就是一切永恒和时变，以及凡有任何种类的存在事物之缘起与本原，万有皆参预在祂之中，而祂亦决不离开凡百存在事物。祂在万有之先，而万有皆仰赖祂以得维系。要之，凡有不论何种格式之存在，它是存在于，被认知于，而被保存于“预先本在”之中。本体乃先乎祂的其它一切可被享受的恩赐而存在。这个本体是先乎生命，智慧，神的类似，以及一切其它所能参预的；它们必须首先参预这个本体；或毋宁说，本体所参预的一切那些特质，实皆参预着这个本体本身。凡其本质和永久性不属这个本体者，即无存在之可言。所以，当上帝特别被尊称为“自有永有者”之时，祂是受此荣名于其最基本的恩赐。因为祂既超越地占有预先本在和先行优卓，祂就先使得全面存在（即本体自身），并在那个本体中使各种模式的存在实现。因为凡百的所有原理，皆自其参预本体，才存在着，才作为原理，并前是存在，后是作为原理。你若愿说，生命的本身是所有生物的普遍原理，类似的本身是所有类似事物的普遍原理，统一的本身是所有统一事物的普遍原理，秩序的本身是所有秩序事物的普遍原理；总之，各种特质的本身，不论是这个或那个，两或多，都是那具有这种特质者的普遍原理；那么，你会见到，它们所参预的第一特质便是“存在”，而由于这存在，它们先自己持久下来，然后作为此或彼之原理；它们只因参预在“存在”之中，才自身得到存在，而使事物可以参预在它们之中。而若这些普遍原理是藉着参预乎“存在”的始得存在，则凡参预在普遍原理之中的一些事物，必定更加非如此不可了。

    （六）由此可见，“绝对而超越的至善”所赋予的第一恩赐，乃是纯存在的恩赐，因而祂从这最主要和最首先的参预而受此“存在”的名称。由此，与在此之中，乃有存在的本身，万有的原理，万有的本身，和一切有存在之物。这一切玄秘地又是集中性的又是单一性的。因为一切数目，皆已合并地存在于“太一”之数中，并在其中得以统一。它们越从太一出来，就越分化和倍蓰。一个圆圈的所有半径，无不统一集结于圆中心，而这焦点包含着所有归入于自己范围内的直线，这些直线彼此相为合一，而从同一的出发点开始，又共合一于此点，因而在这圆中心里成为完全的统一。而若稍稍离去中心，便亦稍稍分化，更远离去中心，便亦更多分化。总之，它们越接近中心，就越和中心结合，而亦彼此越相结合，反之，它们越离去中心，就越自彼此分远。

    （七）加之，在整个世界的大自然中，所有各别的自然律皆联系于一大统一而毫无混乱。在灵魂中，所有支配各部身体的各别机能，亦相联而为一。因而毫不足奇地，当我们从一些晦昧形像上溯至普遍本原之时，我们就以超自然的眼光透视万象（包括那些互相矛盾的事物亦在内）都成为一单独的统一。因为祂是万有的原理，由此而即演出所谓“本体”，而演出凡有存在的一切事物，一切始与终，一切生命，不朽，智慧，秩序，和谐，能力，保存，基础，分配，明哲，理性，知觉，质素，静，动，统一，熔解，吸引，凝合，分化，界定，以及一切其它属性，它们只因存在而成为一切存在事物的特质。

    （八）从这普遍本原出来的，有那些（就我们而言是）自知的，（就上帝而言是）被知的神圣天使们，我们的灵魂，全宇宙的自然律，以及那些所谓存在于其它物体，或只存在于思想中的一切质素。而且由于这普遍原因，并在其中，有那些全圣而最可敬仰的“权能”，他们具有确实存在，并好像被安置于超存在的三位一体的前殿之中；并继他们之后的那些较次于他们的亚级存在，和最低级的存在（即就天使而言是较次或最低的，就我们而言，还是超世的）。人类心灵和其它存在物也皆从同等理由而存在并得福气；他们之有存在与得福气，是从“预先本在”而来，且存在及得福于祂之中；他们由祂开始，靠祂而得维持，并以祂为归宿。祂把最高级的存在赋给那在圣经上称为“永远的”（参林后4：18）之较高品汇；不过，整个世界的纯粹存在也是永久的，而这种纯粹存在即自“预先本在”而来。“存在”是由于祂，不是祂由于“存在”；“存在”是在祂里面，不是祂在“存在”里面；“存在”有了祂，不是祂有了“存在”。祂是“存在”的永恒，起源，和标准，而早过存在及存在物与永恒，也是创造万有的始，中，终。因此，真正的“先在者”在圣经上承受了种种从各类存在而抽引出来的属性；而一切存在与生成（不论过去现在或未来）无不适当地归属于祂。因为所有这些属性，若从其神圣的意义去观察，都是指明祂有一个在各方面超本体的存在，并为产生每一存在模式的本原。不能说祂是此而不是彼，也不能说祂是如此而不如彼；祂本身却是万有，因为祂是万有的本原，祂也把万有预先合起来，作为它们的一切缘起和一切完成，而且祂超出乎它们全体之上，为了先它们而存在，超本体地越过它们。因而一切属性都可以一起加之于祂，而祂仍不是其中任何一个。祂具着一切形状和格式，却又无式而无形，先天地，不可解喻地，超绝地包罗着万有的始，中，终，并因祂是唯一而完整的原因，乃以纯洁的光辉流射到万有的身上。比如我们的太阳，固然一方面保持其独一的光体，流发其整个不可分的光辉，但同时打动我们所见到的万物之种种性能及品质，尽管它们千殊万别，而皆更新它们，保育，滋卫，成全它们，使它们分头发展，也加以联锁，煦暖它们而使其有功果，促进它们的成长，变化，生根放葩，而赋予生命，这样，每一受光照者各以其特色而参预于这同一的太阳之中。若是这独一的太阳先天地以其统一的方式，含有那参预于它的万物之原因了，那么，那产出太阳和所有万物的“大原”，岂不更这样预先在自己里面包罗了所有存在事物的模范，使其成为一个独一超本体的统一格式呢？因为大原之产生种种本体，只是从本体发出而成。我们今用“模范”的名称，是指那些早以统一方式存在于上帝之中，而产生万物的本体之法则。这些法则在神学上称为“先天恩授”或圣仁意志；它们赋予万物，创生万物，那超本体者就是藉着它们来把整个宇宙予以实现。

    （九）哲学家革利免①主张这“模范”的名号，不妨应用为有形世界中一些较重要的典型，但是他在其着作中用这名辞，不是按照其完整而单纯的本义。不过，我们纵使承认他的说法不无合乎真理，却必须记取圣经上所说的“我把这些事指示给你们”（参出25：9）并不是要你们跟着去作，却是藉赖这些配适于我们心能的知识，可以引我们到那个“普遍大原”里去。那么，我们必须将这具有超绝统一性的万事万物都归属于此“大原”；祂先从“存在”出发，运行为创造的流露和善性，贯串于万有之中，将祂自有的本体注满于万物，并于其中自告欢欣，则祂以唯一高度的，绝不重复的单纯性。参预万有于祂之中，包罗万有在祂无限的超绝统一之内，并由万有分享这不可分割的单纯（即如一种声音，本身始终如一，但可由几双耳朵来分享它，并无分歧）。

    ①按此为罗马城之一主教，曾着致哥林多教会书，约当主后九五年。但亦可能是亚历山太的革利免。

    （十）这样，“预先本在者”实为万有之起源，亦为万有之终结：为起源，因是它们的原因，为终结，因是它们的最后目的。祂超越一切有限和无限之对立，把万有加以限定，而自任其无限制的无穷。因为，如所常言，祂预先包含了万物，曾以“一举”造出它们，今又普遍与它们同住，不论在各殊的个体里或在整个的全体里；祂如此分出至万有，但仍定居于其自身之中。祂是又动又静，却亦非动非静，而亦无始，中，终。祂并不贴附于任何个物，祂更非任何个物。我们不能把永久事物或属时间的事物的任何属性应用到祂身上。祂超出时序和永恒，以及那在时序或永恒上的一切事物；因为永恒的本身，和万有，以及作为万有的衡量标准，并为那些标准所衡量的事物，都从祂经祂而始有其存在。不过关于这些事项，这里暂此已足，因为在别处已更确当地讨论过了。

    第六章

    关于“生命”

    （一）我们今要颂扬“永恒生命”，作为“自生”和一切生命之所由来，祂也将生命赐给每一种的有生物。至于不朽天使的生命和他们的不朽性，以及他们恒久运行的不可毁灭性，皆由祂演出，并为祂之故而始存在。所以他们被称为长生而不朽；不过他们也不得即称不朽，为了他们不是自己长生不朽的根源，却是得之于那产生与维持一切生命的“创造原因”。正如我们关于“本在”的名称，说祂是存在本身的永恒，同样我们现在也说神那超生命的生命乃是生命本身的生化者和创造主。一切生命和生机运动都是从那超过一切生命以及一切生命的每一原则之真生命而来。由是，凡百心灵得其不能毁坏的品质，植动诸物得其遥远反映真生的生命。一旦这个取消，正如经上所说，一切生命便告萎逝。而因不能参预生源以致萎逝的事物，若再回向生源，亦就重得生命。

    （二）祂首先以生机赋给生命本身，并以配适各个的存在赋给一切生命。祂又赋给天使们那非物质的，类神的，和不能变的不朽性，并确实无误的永久运动。祂更以丰富的仁慈，甚至流溢到魔鬼的生命里，因为既使恶魔的生命，其存在亦非得自别的来源，而只从祂得其生命和永久性。祂也把这种天使般的生命，尽他们复杂性所能接受的，赐给人类，并以充溢丰富的爱心，向我们唤醒转至于祂；更神妙地是祂已恩允把我们整个身心，改变到完美的生命和不朽，这在古人看来，觉得不合自然，但对于我，于你，和真理，乃是一宗神性而超自然的事情。我说超自然，是指超出我们四周的有形自然秩序，而不是超出神的生命之全能。因为这个生命既是各式各样生命，尤其是较神性的生命之本性，所以就祂而言，各式生命无所谓不自然或超自然。所以疯狂的西门，对这问题的无理论证①，必不能厕身于神的仆人辈之门墙，或打动你（指提摩太）的蒙福之心弦。因为他虽具夙着的聪明，却忘了凡有健全的心智者，总不该拿肤浅的官能，来反对万有的无形原理。我们必须告诉他说，所谓“不合自然”，只是他的言词吧了。因为没有一件事物能反乎终极的根原。

    ①撒马利亚人西门（参徒8：9-24）曾否认身体可以复活。

    （三）一切植动物也从这个根源领受它们的生命和保温。而且你不论说到明哲，理性，感觉，营养，成长，或其它任何模式的生长或生命的原则，或生命本质，它们都是从那超越一切生命的大生命里分受了生命，并在那作为其“根原”中的祂，合并地预存着。因为超生机的元始生命是一切生命的根源，产生它们，成全它们，分别它们。所有生命的属性，按照其丰富的样子，都必被我们考虑祂怎样富具一切活着的东西拿来应用到祂，好显出祂的丰富；这样，一切生命都可以观看祂，并颂赞祂为毫不缺欠，而反充满了生命，确乎具有生命本身，并以超生机的方式产生生命而超过一切生命，以及凡可用人世名辞来表达那无可言说的大生命。

    第七章

    关于“智慧”，“心思”，“理性”，“真理”，“信仰”。

    （一）如果你愿意的话，让我们现在来讨论这至善和永恒之生命，当作有智慧，和是智慧的本身，或毋宁当作一切智慧的泉源，和当作超越一切智慧与理解力。上帝不但如此充溢智慧，显出祂理解力的无穷，祂更是超乎一切理性，明哲，和智慧之上。这一点是由那位真正神圣的使徒（他对我们和我们的教师作了太阳）以超自然的见地被觉察到的，他说：“上帝的愚拙总比人智慧”（林前1：25）。他这样说，不但为了人类思想，比起那为神所有的完美思想之永常不变来，总是错误，也更为了圣书作家们在使用一些形容上帝的否定名辞上，惯取通用名辞的相反语。例如圣经上称那照亮一切的光为“不能看见的”（参提前6：16），并称那有许多的名号与称呼者为“不可言说的”及“无名的”，又说那与众人同在，能为众人所发见的为“不能领会的”，“不可寻求的”。同理，圣使徒这里讲及上帝的“愚拙”，是使用这名词所似乎涵有的奇特和怪诞，好来暗示那越出一切理性之无可言说的真理。但是，正如我在别处说过，我们常常藉自己的想像，把超越事物加以误解，耽用我们感觉界的熟习言词，并用人间的标准来测度神事，结果便把不可言说的神的真理误引至肤浅的意义上。那么，我们毋宁应该知道，虽然人的知力具有明哲的机能，可以烛察知性的事，但是我们所藉以与超越事物相通的动作，是远超过知性的。所以认识上帝必照此方法，而不得归之于人的见识。我们不可不全然从自己本身运出，而归之于神。因为，与其归属于我们自己，不如归属于上帝，这样，我们如果与祂联结起来，就会蒙受神的仁惠。那么，从超越的立场，说及这种既无理性亦无明哲的“愚拙智慧”，我们该称祂是一切明哲与理性，一切智慧与理解的本因，我们该说，所有的宝贵教训都属于祂，所有的知识和了解都自祂而来，所有智慧和学问的宝库都藏在祂之中（参西2：3）。因为，由上所说，可见全慧（亦是超慧）的本因，便是智慧本身的泉源，也是受造智慧（不论作为整体或各个的事例）之所依据。

    （二）天使们的颖悟而明哲的能力也是从祂而获得其蒙福的单纯直觉，其关于上帝的知识并不是一些零星断片的凑集，或由感官及推比理性的偏差活动而来，也不为任何类似乎此的东西所限制，反之，他们这种能力是毫无物质和纷纭的玷滞，而以非物质的与灵性的单一直觉，烛察到神事的属灵真理。这种直觉的机能和活动是照耀于纯粹而无杂的清澄并以不可分割的与非物质的方法，聚有其神授的直觉于一起，因而靠那类似乎神的统一性，透过神的智慧之动作，变成几乎等于上帝的超明智的心性和理性。至于人类的心灵则具有理性，藉此作推理活动，与事物之真理相周旋，并且，透过他们复合性情的偏颇而杂多的活动，比之统一的明哲能力为略逊一筹。可是人类心灵也未尝不可藉其众多机能之集合一致，而获得（在其本性所容许的范围内）类乎天使所具的直觉。而且甚至我们的感官认识也可被称为那种智慧的回声；再退一步说，甚至恶化的明哲，就其为明哲本身而论，也由祂而来，不过，它变了一种烦恼的明哲，并不知道怎样把握它的真正欲求，也不想要把握，所以我们必须说它毋宁是智慧的失调。

    我们已在上面说过，神的智慧是智慧本身，一切智慧，一切心性，理性，和感性知识的缘起，原因，根基，成全者，保卫者，和目标。现在我们必须寻问：这超贤智的上帝，何由而又可称为“智慧”，“心性”，“理性”和“知识”呢？祂既不具知力的活动，又怎能对可了解的事物有知性的直觉呢？或者，祂存在于一切感觉知识之外，祂又怎能知道那在感觉知识界的事物呢？可是圣经上明明说祂知道一切事情，无物可逃于神的知识以外。然而，正如我已屡次说过，我们之解释神的事情，必须与神适宜的。因为所谓上帝缺乏心智和感觉，应从超出而不从不足去加觇测。同样，我们拿“乏理性”去描状祂的“超理性”，又拿“不完备性”去叙述祂的超完备性和先完备性；我们又称那不可迫近的光为不可触及和不可见的阴暗，为了这光太超过可见光明之外。这样，神的大心是以超绝万有的知识包罗着万有，并因作为万有的原因而预先知道了它们；例如祂先乎天使存在而知道天使及创造天使，祂也从起初（若可以这样说）并内在地知道一切其它的事物，而促成它们的存在。我认为这是圣经所昭示的，因为经上说：“事在未成就之先，主就预先知道了”（苏撒拿传42节）。因为神的大心并不是从万物而得到关乎万物的知识，却是由祂自己和在祂自己而拥有这种知识，并预早以主因关系，察知了万有全体的认识和实在。而且祂并不是各别地察知了万有的各等各类，却以统一包罗的原因作用，知道万有和维持万有，有如光明早在它里面含有黑暗的知识，由于它就从光明本身知道黑暗之为何物。这样，神的智慧既认识祂本身，乃亦认识万有；祂以“统一”的本身，非物质地知道和产出物质，不可分割地知道和产生事物，合一地知道和产生万象。因为，要是上帝以因果作用分给万有存在，祂亦必以同此因果作用支持一切，因为它们由祂而出，早在祂里面存在着。祂对于万有的知识，并不是从它们取得，祂却赐给它们各个以其本身的知识和知道别个。所以上帝并不私有关乎祂自己的知识，跟那个包办万有的公有知识划分出来；因为“普遍原因”在认识祂自身里，不能不亦认识那由祂而出，为祂之果的万物。那么，上帝就以这个知识知道了万有，这并非由于了解万有，却是由于了解祂自身，因为根据圣经，天使知道地上的事物，也不靠他们自己的感觉认识（虽然它们是可感觉的），却是靠那附丽于神样明哲中的一种机能和特性。

    （三）此外，我们必须寻问：我们怎样可能认识上帝呢？因为祂并不是心性或感觉所能及，且也不是存在物中的一个。诚然，我们并不能从上帝的本性去认识祂（因为上帝本性是不可知的，是超过一切理性和直觉），但是，藉赖着天地万物的秩序条理（这是由祂放射出来的，并显出神性典范的某些形像和类似），我们便可蹈此途径以攀登，上经“否定和超绝万有”，并由于认识祂为“普遍原因”，而进至那超乎一切的玄秘境地①。所以认识上帝，又在万有之中，又远越万有之外；可藉“认知”及“非认知”而认识祂。一方面，祂可由直觉，理性，了解，领会，感知，推量，表象，名称等等而得企及，另一方面，祂不可能被直觉，言语，或名号把捉得到。祂不是在世界中的任何事物，亦不得被认识于任何事物之中。祂是在万有中的“万有”，而同时是“无有”；祂可透过万有而给全人类认识，但亦不从什么给任何人认识。我们使用这一类关乎上帝的摹状言辞是适当的：祂之被知，是从祂所造的万有（比例于其特质）而获得的；而在另一方面，经由“非认知”而领受的关于上帝最神妙的“认识”，是得之于超心灵的交通，即当心灵抛却世间万有，甚至把它本身亦放置不顾之时，它就与那些眩耀夺目的奇光结合起来，由于它们，并在它们里面，给那渊深莫测的大智慧所照澈启悟。然而，如我已说过，这种大智慧的认识必须从宇宙万象悟得，因为正如圣经所说②，智慧做成了万事万物，加以条理井然，并为万有秩序与和谐的本因，永远叫某一部分的终结嵌合于另一部分的开始，因而产生一个美妙的一致，并与全体取得和调。

    ①依原译者的解释：上帝同时存在于两个层面，一是分殊的显彰，一是统一的绝对，因而祂是可认知的兼不可认知的。前者以其出动于创造万有，后者以其内隐于浑沌一体。所以祂的究极本性为不可知，而可知者在他的活动。

    ②参箴8章。

    （四）上帝在圣经上被称为“道”或“理”，这缘故不但由于祂赐予人间以理性，心灵，和智慧，也是由于早在祂本身的一体中涵有万汇之因，祂贯通万汇，如经所说“到达至万汇之终极”①，但尤其是由于神的理性是比之一切单纯还要单纯，而超然地，孑然独立于万汇之外。这道是单纯而实在的真理，是纯粹而不能错误的真知，那有神灵感动的信心便是向祂旋转。祂是有信心者的永久基础，把他们建立在真理中，亦把真理建立在他们里面，使他们绝不动摇地对所相信的得掌握住一种单纯的知识。因为，倘若知识是将“能知”与“所知”结合起来，而若无知总是变革和无知者自我矛盾的原因，那么，正如圣经所说，没有东西能把相信真理的人从真信仰的源泉截断，使他丧失牢固不变的恒心。因凡与真理结合的人。必定知道这于他很相宜，纵使群众都骂他是个疯子。自然，群众不察知他是靠着正信而离开迷途走至真理。然他确实自知他并不如群众所说的疯狂，却已从混乱变迁的错误浪潮中解救出来，而自在地安居于统一不变的真理之内。这样，我们所藉以习知神的大智慧之宗师们，正日日为真理而死，一言一行，无不亲证基督信徒所有的真理知识，而且表明这比一切其它知识更为单纯而神圣，或者毋宁说，这是关乎上帝的唯一真实而单纯的认识。

    ①参所罗门智训8：1。

    第八章

    关于“权能”，“公义”，“救恩”，“赎罪”，以及关于“不一律性”。

    （一）既然圣经上称神的真理和超贤智的智慧为“权能”，为“公义”，为“救恩”与“救赎”，现在我们也要拿这些名号加以阐明。我觉得凡在圣经具有造诣的人，都能知道神体是超出乎任何设想的权能之上的。因为经上屡次把统治权归属于神所有，这样使祂和天使不相类同。那么，圣经所说这超乎一切权能的大能究竟属何意义呢？或者说，我们以何意义而能用这“大能”的名号在神格上呢？

    （二）我们的答覆如次：上帝为大能之故是由于在祂本身之中，祂先天涵有一切权能而又超过其上；亦由于祂是一切权能的原因，而藉一种不被挫折或限制的权能来产生万有；并由于祂是所有（不论在世界的全体系统或在某一部分）的权能之所本。祂具有无限权能，不但因为一切权能无不由祂而来，亦更因为祂是超乎一切权能之上，而是真正十足的权能，掌握着权能的超度，可以无穷无尽地产生无限数量的实际权能；并且，也为了那些永续不断无限倍增的无穷权力，决不能使这万能之能的大能稍有挫伤其超绝无限的活动；又为了祂这全部超权能之不可言说，不可察知，不可想象的伟大，透过超度的能力，给予软弱者以力量，维持及支配祂所创造的最低摹像；正如在那些大足以激刺我们感觉的事物当中，强光能打动那些微弱视力的眼，大声能震醒那些聋钝不聪的耳一样。（当然，那完全不能听的，不算是耳，完全不能看的，不算是眼①。）

    ①有的人反对说，上帝的大能若是无限无量的话，就应该没有败坏和死亡。作者就答说：有的受造物完全无无反应力，比如瞎眼不能对光反应。

    （三）这样说来，上帝的无限权能是遍布于万有，世界上没有一件事物完全丧失能力的，却都有某种能力，或是直觉，或是理性，或是感知，或是生命，或是存在。我们甚至可以说，能力的存在本身，是从那超本质的大能演绎而来的。

    （四）众天使的神般权力就是由这个大源而来；他们的不变存在和属灵生命①的所有恒久不息运动，即托命于此大源；他们的定力与对善的诚求，亦受自那个无限良善的权能，祂灌注这种能力和存在给他们，并使他们不断企求存在，又赋给他们那求取不竭能力的能力。

    ①即指上段的直觉力（noeros），它比理性力高一级。

    （五）这无穷竭的大能又遍涉势力于人类，动植物，以及整个自然界，使它们因所具有的相互和合而统一，也因所具有各别的个体，依照自然法则和各殊特性而区分，绝不混乱夹杂。这大能把那支配宇宙的法则予以保存，成全其适当功用，并保守那些圣洁天使们的不朽生命。祂又使天上耀朗的列星定居于其位级，并产生了“永恒”本身；祂把列星的轨道加以厘订，出发时各自分开，回归时又结合在一起。祂使火力不灭，水性不消；给空气以流动，立地球于太空之上，使它不断地有生产。祂把各种交织的元素维系于和谐，厘然而又不可分割，把那灵肉结合的形体锁织起来，又使植物具营养及成长之力，并维持万物的存在，使全世界永保坚固而不可溶消，最后又把“神性化”这一机能赐予那些配得神化的诸位①。要之，世界上没有一件事物不蒙上帝全能权力的拥绕支持。因为，没有权能就没有存在，没有个性，也在世界上没有位置。

    ①作者认为按照圣经，凡被救赎而得成全的受造物，都有神性化的可能。参约10：34-36。

    （六）然而魔术家以吕马①提出反对，说：“如果上帝真是无所不能，那你们圣经上说的有些事是祂不能作，这是什么意思呢？”这样，他非虽圣保罗说那句“祂不能背乎自己”（提后2：13）的话。我说到此，很怕有人会笑我如此愚蠢，将去推倒那无聊玩戏小孩子们在沙滩上所建搭的不稳屋子，并在企图解决这个神学问题时，好像是向达不到的靶子射箭②。但是背乎真我，无非是反乎真理。而真理等于实在；因之，反乎真理即是反乎实在。既然真理等于实在，而背乎真理即是反乎实在，所以上帝不能背弃实在。我们或可以说，祂不是无存在的，祂不能没有权能，祂不知道怎样缺欠知识。那聪明者（即以吕马）既不曾领会这点，就像一个低能运动家，往往设想他的对手比他还要软弱，而对手还不在场时，徒作大力打向虚影，枉以空拳粉粹空气，反诩诩然自夸得胜，以为自己勇武无伦，而还不知对手的能力。然而我们既然尽力察究了我们宗师的教训，乃归荣耀于超能力的上帝，祂是无所不能，是有福的唯一主权，以其大能统治永恒领域；万物中没有一物不在祂管辖之下，祂以其超本质的权能，在万有中超在并先在，而且以祂的超绝而丰满的大能，使万有具有存在之能，也有存在的本身。

    ①这种魔术家不但出现在圣经里（徒13：8），也是历代都可以见到的。

    ②作者的意思似有两点：一是，这种反对全是幼稚而不值一驳；另一是，整个问题实在太为深秘，非理解力所能达的。

    （七）再者，上帝被称为“公义”，为了祂按照公正分配给一切事物，并规定其“比例”，“美”，“秩序”，“安排”，“地位”和“等级”，各按其最正当最公平的位置；祂也是各个事物之独立活动的原因。神的公义委派万有，厘定它们的界限，永保其不混杂而彼此分清，并亦按照各物所具的价值，给予以相当的应分。倘若这是不误，则凡怀疑神的公义者，将自咎为极大的不公，因为他们胡说，应死的该得永生，不完全的该有完全，具有属灵**的该作机械必然运动，变迁的得以不变，软弱者有成功的能力，属时间的事物该当永恒，动变的东西该当不变，而一时之乐该得永续无穷。要之，他们要把万有的本质加以颠倒。然而他们应当知道，神的公义是被表显为真正的公义，因为它按照万有的各个价值，给予相适的品质，并把各个的性格就其正当的秩序和能力而予以保全。

    （八）然而有人或者会说：“任听那圣洁的人类受邪恶者的**而不顾，是算不得公正的”。我们必须这样置答：若是你所称为圣洁的，抱着物质的欲望，贪恋尘世的事物，他们就已自甘抛弃对神的爱慕了。而且我真不知道他们怎能称为圣洁，要是他们颠倒错乱，为了那些不值得去追求爱慕的事，反而把那真正可爱而属神的事，恶意地抛弃了的话。但若他们渴慕那些真实的事情，那么，他们凡有所求，必应在其目的得达时而喜悦。倘若他们本乎企慕神事之忱，努力放弃对物质的贪恋，有志训练自己为“大美”的目的而奋斗，他们不是更接近于天使的德性吗？这样，我们该可以说，最合乎神义的做法是在于不将高尚人格的勇气，乘其受得物质的利益，而加以消磨，致于毁灭；而且在他们遇到这种试探时，不让他们无奈何地失当，倒要对他们的高尚忠贞予以强化，并将适宜于他们状态的事赐给他们。

    （九）神的公义亦被称为“救恩”，世界的保全，因为它为各个事物保守其特殊存在和位置，不使与其它玷混；它又是世上一切特殊活动之纯正原因。而若有人称这救恩为援引世界脱离苦恶的拯救大能，我们自亦接受这种说法，因为救恩本有许多种方式。但我们只要求他加上这么一句，即是：拯救世界的基本救恩是在①保全万有于其正当的位置，无变迁，无龃龉，无毁坏；②守护万有使其各不相争，遵依它们正规的法则而行；③从世界中排除一切不平等和外来的干涉；④建立各物的适当能量，好叫它们不变成其反面物，也不失去其本质。其实我们若说这救恩是由保全世界的善性，按照各物所能领受的，而给它们以救赎，好叫它们不致堕丧其本然的德性，这番话不是与神学的教训不合。所以圣经上称救恩为“救赎”，不只为了它不让世界上实存的任何一物变为无，而且倘使有坠入迷谬，不能成全其固有之德者，必为偿赎其损失，救援其萎殆，补充其亏缺，支持其衰微，本乎父性的至爱，将其从苦恶状况中提拯出来，扶植之于正善的坚固地位，重再成全其所已丧失的德性恢复其正常秩序，使其臻于完全而毫无瑕疵。

    以上即是救赎和神义之说明：万有的平等莫不藉此而受其正当的界限和规定，所有不平等（即各个事物失却其应有的平等）全告消失。倘若我们观察到那在世上万物的互相差异中所有的不平等，神义也已对此顾到，它不许万物有全然相杂和彼此干扰，却保住它们在原来所具有的格式之中。

    第九章

    关于“大”，“同”，“异”，“类似”，“不似”，“静”，“动”，“平等”。

    （一）既然经上把大和小，同和异，类似和不似，静和动，都归于“普遍原因”，那么，让我们尽我们的思想所能把捉到的，试一研讨这些荣耀的神名。在圣经上，上帝被尊为“大”，不但在于能力上，也在于那表显祂之“小”的稀疏空气上。祂被称为“同”，经上写着“惟有祢永不改变”（诗102：27），而祂亦被描摹为“异”，因圣经里描写上帝为具有许多格式和特性。祂是“类似”，因为祂是与祂类似的万物的创造主；并亦是类似本身的创造者；祂是“不似”，因为世上无物似神。祂被称为“静”，即不动，永远安住，但也说是活动而走入万有之中。这一类的许多名号都在经上加在上帝之身。

    （二）上帝被称为“大”，因其特殊伟大之故，祂把伟大性给予一切伟大的事物，流出到外在的一切体量，伸展到无际无涯；这伟大性包涵一切空间，越过一切数目，超绝无限地贯通于其极端充满及创新庞大，亦贯通于所自出的宽大恩赐，这些恩赐为万有所分享，却是全无减耗，永具同一的极度充满，不因分配而有所消蚀，毋宁反流溢更多。这伟大性是无限的，非所论于量或数。这绝顶的伟大之达到如此境地，是由于那无可解明的宏伟之绝对超度的流出之故。

    （三）我们把上帝的本性描状为“小”或“精微”，只因祂是越出所有固体和距离，而密贯于万有之中，绝无阻障。真的，微小实为万有的根本原因；因为都没有任何“形”不以“小”为特质。这样，我们所以把“小”归之于上帝身上之故，是因为祂毫无阻隔地贯通和透过万有，在其中运行；祂“甚至魂与灵，骨节与骨髓，都能刺入剖开，连心中的思念和主意（或不如说万有），都能辨明。并且被造的，没有一样在祂面前不显然的”（来4：12，13）。这“小”是全然非所论于量或质；它是无极无限，不受压抑或限制，它包罗万有，却自身不可被包罗。

    （四）所谓神的“同一”，乃指祂是本体地永恒不变的，定居于其本身，始终存在如一，一律降临于万有，坚毅无瑕地固定于其本身的基地，即在那超本体同一性的优美境界；它不受变迁，衰萎，贬损或变异，却是始终纯粹，不杂物质，绝顶单纯，自我完足，不增不减，亦“无生”，但这“无生”并不是待产或等候成全之意，更不可说其要从某某来源接受新生，不用说，绝无所谓全不存在的意味了；却是意味着祂全然不用生产，本身永恒而完全，始终同一，自我规定为不变的和同一的，并促使一种“同一”照射到凡能参预乎此的事物之上，把彼此不同的事物牵合而成和谐。因为它是一切同一的丰富和原因，以其超乎一切同一的因果作用，先天自涵所有对立，使其成为同一。

    （五）另一方面，“异”也归诸上帝，因为祂既照顾万有，乃出现在万有之中，并为了保存万有而化成为万有，住在万有之中，却是在祂本身仍然始终如一，亦未尝从祂生命所由成立的那一永无休止的行动中之固有同一性走出来。这样，祂用不屈不挠的权能，专为使那企向上帝的伦辈予以神性化。上帝在祂众多意象上的各种不同表现，必是意味着跟那已在表面显出的有些不同。例如我们若以身体的形状来代表灵魂，以身体的各部来表示这个不可分割的实体，那么，我们或可将各部付予某种适宜于那不可分割的灵魂之意义，好比把头脑解释为“智力”，项颈为“意见”（因介乎理性与非理性之间），胸脯为“热情”，下腹为“兽欲”，而腿脚为“生动性”，这样地使用身体各部的名称作为非物质的机能之符号。所以我们有更大的理由，在提到超乎万有之神的时候，必须藉赖神圣的，与神相配的神秘说明，扫除那些归给上帝的各种不同格式和形状中所含的“异”意。而若你要把人世三重量向的象征，归之于无滞无形的上帝，则祂的广度便是祂在万有上超绝无边的流延，祂的长度便是祂胜过全宇宙的权能，祂的深度便是祂那为万有都不能领略的玄秘莫知。只是我们必须当心，在解释这些格式和形状上，勿任那些感官符号的名辞，跟神名之精神的意义相混乱在一起。这事我已在拙着象征神学上加以详叙，现在我愿于此澄清之一点是：我们万不可以为神的“异”是意味着祂那全然不变的“同一”是受了任何变易。不是的，它意味着祂那各种的行为皆无碍乎祂之统一，祂创造的丰富虽流逝于万般显现，但仍是一致的。

    （六）若是有人称上帝为“类似的”（正如称祂为“同一”一样），来意味着祂是不可分地，永久地，全然与祂自己类似，我们必不可驳斥这“类似”的声称。固然圣经上说，超越的上帝本身不类任何主体，但是，对于凡企向祂的，凡追求模仿那些超乎一切定义和理解力的品质的，祂就赐以类似乎神。神的类似性之权能才使所有受造物一同归向于其本原。那么，这些受造物只因禀受了神的形像和样式才与上帝相类似。不过我们不可说上帝类似它们，正如我们不说一个人类似他的肖像。因为凡有同等的事物，可能说是互相类似，它们任何一个可说是类似那另外一个，而二者的彼此类似，皆能凭着双方共有的类似原则。然在因与果之间，我们不能承认这个交互的可能。因为上帝并不单拿类似状态赐给这些和那些物体，却对凡具有类似特质的事物作这状况的本因，而为类似原则的源泉。一切世上的类似，皆因依据神的类似性而占有这一特质；所有受造物合一的完成，即赖乎此。

    （七）但是关于这一点，何必如此费力呢？经上宣称，上帝不类似乎万有，无物可与比拟。圣经说着，祂与万物全不相同，而更可怪的是，甚至无物与祂相似。然而这一类话，并不与凡百事物之类似乎神相矛盾。因为同一事物可说又像神又不像神；就它们都能模仿那超出乎模仿之外的上帝而言，它们是类似乎祂的，但就所有结果总比不上总因，而其卑逊程度无可比量而言，它们是不类似乎祂的。

    （八）至于上帝的“静”，或“坐着”，我们讲什么呢？这无非是——上帝在祂本身始终就是如此，祂是固定于一绝无变动的自同，在其中坚固根植着祂的超越本体；祂的动作亦是同一而一定的，始终不变；还有，祂具有全然不变不动的自我存在，而且是超本体地如此。因为祂是万有静定之本因而祂更是超乎静定。万有在祂里面得着一致，好叫它们固有的德性坚定而不摇。

    （九）但另一方面，当圣经上写着这不动的上帝，行动走到万物里来，这话岂不是必要与上帝适宜的意义来解释吗？祂的动作必以敬虔的心来说，它并不含有移动，变易，更换，运转，或回旋，不论直线式的，圆圈式的，或两者复合的；也不论是属于心智的，灵魂的，或自然势力的。祂的动作不外乎将万有加以生成，支援，并管理统治，与万有同在，把它们包罗于祂奥秘莫测的怀中，而对它们表演祂那照顾的流发和活动便了。不过，在说到不动的上帝有所行动时，我们必须按照理性，与祂配合。若说神的直线运动，就必解作祂目的的直接性和祂精力的坚决流发，而万有所以由祂迸涌创生。祂的螺旋运动，必须被释为一种亘永的流发和一种多产的沉静之两相结合。而祂的圆形运动则必须被释为祂的同一性，以及祂把各种极端和媒介物结集起来，并使得凡从祂出来的事物再回到祂那里去的这种圣工。

    （十）而若有人认为经上所称“同一”或“公义”的神名，含有平等性的意义，我们必须说神是平等的，这不但因为祂没有偏倚，决不屈挠祂的目的，也更因为祂平等地贯穿万有而通达万有，并为平等原则的泉源，藉以平等地渗透万有，使万有各按其能量而一律占有其份，亦各按其价值而同具相当的恩赐；也因为一切平等性（不论是在自知的，被知的，理性的，感觉的，本质的，自然界的，或意志的范围中所具有的），都预先统一地，超越地，涵育于上帝之中，这是藉着祂那超乎万有，造成所有平等性的大能而办到的。

    第十章

    关于“无所不能”，“亘古常在者”；又关于“永恒”和“时间”。

    （一）我们现在应该讨论那具有多名多号的上帝，亦被赞扬为“无所不能”和“亘古常在者”。前一名称之所以奉给祂的缘故，是为了祂是万有的全能根基，支持及拥抱全宇宙，建立和坚实了它，把全部缀合在祂里面，毫无罅漏；祂将宇宙从祂那里，好像从一全能的“根子”里产生出来，也将万有吸收归入于祂，像收回到一个全能的库仓里一样，作为它们的全能根基而保持它们在一起，以其整个超绝的纽带捆紧它们，使勿从祂轶去，亦不至于自完全“休止之所”发离出来而经消灭。再者，至高神格之所以被称为“全能”，是由于祂驾乎万有，并对所支配的世界有专权；又由于祂是万有所欲求所企慕的，因而使万有主动地接受祂的牵轭，并为至善有一种全能而不可磨灭的企慕，认其劳苦为甜蜜。

    （二）至于“亘古常在者”这一名称之所以奉给上帝，则是由于祂是万有的时程和永恒，而是远先乎时日，并远先乎永恒及时间。因而这些“时”“日”“节候”“永恒”等名号，必须以神的意义来用在祂上面，表示祂在一切行动中之不变迁及移动，并在祂永久的动作中始终固定安息；祂是永恒，时间，和日程的本因，所以在神秘异象中的神圣显现，祂被描状为“古老”却亦“年青”：前者意味着祂是元始本体，肇自太初，后者则意味着祂是永不会老。或者说，这两名称合同表示祂是从无限元始出来，经历世界全程而归至终极。或者，如先圣①所昭示的，两者任何之一，各含元始本体上帝的意义，因为古老是指祂在时程上的始首，年青是指祂在数目上的优先，因为自二以上的一切数目都从“一”作起基。

    ①想是指赫若丢（见第四章十五节）。

    （三）我觉得对经上所说“时间”和“永恒”有了解其意义之必要。因为经上说到“永恒的”事物，未必皆指那绝对不受造的，或真正永久不朽不死不变不灭的（例如“永久的门户你们要被举起”（诗24：7）等经句）。经上常常用“永恒”之名以指很古老的事物；有时又指世上时间的全程，因为永恒是古老不变的，也是全部存在的量准。经上用“时间”的名称是表示有生死变易的变化历程。所以现在受时间限制的我们，如经所说，是注定要分享“永恒”，在到达那不变不朽的永恒境地的时候，就必分享永恒。有时经上宣称“时间上之永恒”和“永久之时间”的荣耀，不过我们懂得，在严格的意义上，这所谓永恒，是指有存在者，而所谓时间，是指有出生者。所以我们万不可以为那被称为永恒的事物，是与那远在永恒之先的上帝有同等的永恒；我们最好严格地依循神示的圣书，把“永恒的”和“暂时的”两词，按其正当的意义来解释，而认那些在某程度内参预着永恒和在某程度内参预着时间的事物，是正站在存在者和出生者之间。我们必须赞颂上帝为亦支配永恒，亦支配时间，为时变与不变的本原，亦为万古常在者；祂是先于时间而超乎时间的，祂造出一切时间节序的变迁。我们也必赞颂祂为在永恒之前存在着，因为祂早在永恒以前而亦超乎永恒地存在着，而祂的王国是一切永恒年代的王国。阿们。

    第十一章

    关于“和平”——“自在”，“自活”，“自能”等等的意义。

    （一）今让我们以和平之圣诗来赞颂神的和平，即是那作为和谐之原则的。这是使得万有一齐联合起来，并产生其和谐与一致。由此之故，万有都仰慕神的和平，它把万有的种种纷歧部分洁引统一于全体，把世界的冲突分子联合调和于团契之中。藉着参预神的和平，高级天使们在一方面自己相互联系起来，并亦结合于普遍和平的独一至高和平里，而在另一方面，使那些在他们之下的，也自己及相互结合起来，并亦结合于普遍和平的独一完全原理与原因，它不分地覆育全世界，并像用锁链把分离的零件捆扎一起，策进万有，竖立万有，叫万有不致破例分散为无际的混沌，无秩序，无根基，丧失与神同在，而亦脱离自己的统一，成为杂七搭八的一片混乱。关于神的和平与沉默，即圣洁犹士都所称“哑疤”与在我们知识所能把捉的流露之范围内的“不动”和那种特质，那么，祂怎样静止沉默，自守内守，整个独一超然的统一在其本身，怎样潜入至受造物而增殖其本身，却不抛弃其固有的统一性，甚至在化生万有的行动中，亦藉其过度的全部超绝统一性而始终定居于它自身之内呢？——关于这些事情，任何存在者皆不应当，也不可能说到或想像到。所以我们只能说那和平是“言语道断”与“莫可测知”的，因为是超绝万有的。但是那和平的分享是可知可说的，所以让我们按照人所能的，特别是那较次于许多良善人士的我们所可能的，来查考一下。

    （二）我们可以说的第一点是：上帝是和平本体的源泉，也是一切和平，不论一般性或各别性的源泉；而祂将万有集合于一体之中，毫不混乱，这样，它们彼此中间绝无裂痕地统一起来，同时亦各以其本来面目罗列分清，既不因与对方交织而失其孤洁精神，亦决不磨灭其分明的个性。那么，让我们来研究一下这和平一体的独特本性是怎样的，它把万有拉来与它合一，与它们本身合一，又与彼此相互合一，它保持着万有的各殊独立而又交相贯穿于一全面结晶之中，不紊不乱。由于此，那些神性的心灵（即天使们），乃得与他们所直觉的活动和对象一并结合起来；然后更升起，与超心灵的真理到达一种非知识所能及的境界相接，由于此，那些联结推理能力与集中纯洁属灵活动的灵魂，依着它们自己排定的路程，经其无形和不分的直觉而迈进至一种超直觉的统一。由于此，万有的统一而不可分的结合，因神的和谐之故而存在，而全然适合于完美的调和与一致，相汇为一，不混亦不分离。因为那种完备和平的整体是藉着它单纯不杂的统一力，贯穿于万有之中，把万有联合起来，把极端与其媒介都连缀起来，这样，万有皆以一德一心的吸引而合流。它也无隅不达地赐给全宇宙以和平的享受，使万有藉由和平而获得的统一，齐同，交通，和互相吸引而彼此相亲；因为神的和平是始终不可分割的，一举而发其全力，普遍渗入至全世界，却依然不从其本身离开。它直达于万有，而交给它于万有（按照万有的种类），它流溢出它和平的丰富产量，却以其超绝的统一作用，完全静止于绝对自我统一的状态。

    （三）也许有人会说：“然而万有方面又怎样企求和平呢？许许多的事物乐意交相反对，立异，分争，绝不愿意平息。”诚然，倘若这所表示的对立和分殊不外乎各物的个性，而各物为着保持它自己，不欲失此个性，那么，我们也不否定上述的意见；不过我们必要表明：这种保持自己正由于一种对和平之企求。因为万有无不爱有和平与统一，并爱从一而终，不变或不丧失其存在或特性。完备的和平要藉天命的平安恩赐，把各别的个性保卫勿失，使万有不致本身内部不和或相互混杂，并把它们建立起来，有一种不屈不挠的定力，可以把握它们固有的安静与和平。

    （四）而且万物之不欲静止休息，却总爱表演它们固有的运行，这一点也是一种对宇宙的神圣和平之欲望，因为神的和平是要把万有保守在其本位，不致坠落，并把一切行动的事物保持其各别动机生命，使勿变迁或衰竭；因为运动的事物既有内在的平安，就不外乎实践其应有的功能。

    （五）但若反对者坚执万有不必定欲和平，并指出有的事物从和平离脱的，我们必须回答说，世界上绝没有从整个统一全然离脱那回事。因为，凡属全然无定无基，无拘无束的，就既不具有任何存在，也不附着在任何存在事物上。若反对者又说，对和平及其安福分的憎恨，是表现在那些喜欢斗争，忿怒，和各种变动状态的人们身上，我回答说，甚至这些人也还是受企求和平的阴影所支配，因为他们为其情欲浮动所**，无知地企求着把情欲镇定下去，以为喂饱了那些轻松的快乐，便可得到平安，因为他们深感那些无厌之求的骚扰，把他们控制住了。我们不烦多说，基督以何等仁慈爱心而降世，涵泳于和平之中，由此我们必须学习平息纷争，不论对自己或对别人，或对天使，反之，我们要大家共同，甚至与天使合作，以求上帝旨意的完成，合乎耶稣的定意，祂“在众人里面运行一切的事”（林前12：6），造出那不可言说而自永恒预先注定的和平，并使我们与祂复和，而在祂里面与父复和。关于这些超自然的恩赐，我已在神学大纲里，根据受灵感之圣经的见证而作了充分的叙明。

    （六）因为你在上次给我的一封信里，问我“自在”“自活”“自智”是什么意思；你又说你不懂为何我有时称上帝为“自活”，有时为“自活之源”。你这属上帝的圣人啊，我已想到对这在我们之间发生的问题，有为你分解的必要。第一，让我复述前已屡次说过的，在称上帝为“自活”或“自能”与称其为“自活之源”，“平安之源”，或“权能之源”之间，并无互相矛盾。前者的一些名称是由生存的诸形相，特别是首级形相①那里取来，为了一切生存皆出自上帝。后者的一些名号之归给祂，是因祂超本体地超过万有，甚至首级生存之上②。但你会说：“我们所称‘自在’，‘自活’，以及本由上帝演绎出来的绝对和原始存在，究竟是什么意义呢？”我们答覆如下：“这件事是很直爽明朗而没有十分屈折的，所以容易说明。那作为万有所以存在的根基之‘自在’，并非某些神性或天使（因为只有那超本体的才能对一切存在物，和存在本身，作了原理和本因）。同样，只有超神性的生命（并非任何产生生命的其它神性），才是一切生活机体和生命本身的原因。要之，祂也不同于任何创生万物的‘本质’和‘实体’，好似一些粗鲁的笨人每称之为‘神祗’和世界‘造化家’之辈，其实这些笨人以及他们的祖先，关于这实际不存在的所谓‘神祗’或‘造化家’，都没有真正的知识。但是我们所称为‘自在的’‘自活的’‘自为神的’，严格地说，是指那以原因和神性之能，作为万有的唯一超绝根源，同时却也在一种演绎的意义下，可指那从自己不分之上帝演绎出来的‘大能显现’，即是‘自在’，‘自活’和‘自为神’；而各物按其本质一旦分享了这些，就自己变成为，也被称为‘存在’‘生活’‘禀受神性’。所以至善的上帝被称为首先是诸种‘元始论’，其次是参预于此之整体，再其次是部分参享者③之源泉。但是关于此事何必再说呢？因为我们几位先圣宗师已经处理过了，他们把‘自善性与神性之源泉’的名号奉给那超乎善性和神性的上帝，而把‘自善性与神性’的名称，送给那由上帝而来，赋予善性及神性的‘恩赐’。此外，他们又把‘自美’这名称加给自美的流注；同样，他们也说到‘全美’和‘部分美’，以及全然美的事物和部分美的事物④。他们也依此为例，处理着那些为万有所分享，由自己不受分之上帝所丰满流注的神命和善性。因而，万有的创造主实在超乎万有之外，而祂那超本体的和超自然的实体，均超过一切本性或本质。”

    ①指天使们；他们是最高级的受造物，具有最高度的生存，生命，权力和平安。

    ②上帝称为“自活”，是由肯定路线（viaaffirmativa）命名；而称为“自活的原因”，是由否定路线（vianegativa）命名。

    ③第一级原始体是指“绝对生存”等；完全参预于此者是指天使和人灵；部分参享者是指较下位的事物，如动物，植物，矿物等。

    ④这里所谓全然和部分，皆就比较而言。例如一个人的美比一只马的美为较完全；精神的美比肉体的美为较完全。

    第十二章

    关于“诸圣之圣”，“万王之王”，“万主之主”，“诸神之神”。

    （一）关于神名需要说的一些事，我想，快已到了结束阶段，因而我们必须赞美上帝（祂的名称是无穷尽的为“诸圣之圣”和“万王之王”（为了祂统治永恒，并达至永恒，以及超乎其上），并为“万主之主”“诸神之神”。这里，我们必先说明我们所了解的所谓“自圣”，所谓“王权”“统治”和“神性”，以及圣经为何双用名号。

    （二）“圣洁”可说是一种免于一切瑕污的自由，一种全无垢秽的纯洁。“王权”是指定一切权限，职掌，法制，和级位的权能。“统治”是不但指那超乎一切的优越性，更是指拥有全部美好事物，与一种真正的巩固不摇；这名称（kyriotes）是取自“妥效性”（kyros）的一语，和“具有妥效性者”（kyrion）及“行使妥效”（kyrieuon）一类意义的话。“神性”是静思万有的天意，它以完全的善性包罗并统一万有，对于享受其眷注者，既充满于它们之中，又超出它们之上。

    （三）那么，这些名号必须在一种绝对意义下奉给那全部超绝的本原；也须加上说，它是一种超绝的圣洁与统治，也是至高的王权与全然统一的神性。因为从祂那里，一举而所有无杂的完全性与无污的纯洁性，集合地出来并布满在全世界；又从祂那里一齐出来了世界的法则和秩序，使所有不调和，不平等，和不相称都告消失，笑逐颜开地保持着一贯性与正当，包罗凡值得分享祂的；更从祂那里一齐出来所有优美素质的全备，和那静思及维系祂所照顾的一切，善意地将凡归向于祂的都神性化。

    （四）万有的创造主既照然地满拥万有全体，祂遂被称为“诸圣之圣”等等，这是由于祂溢流的原因作用与过多的超越性。这意思是：正如没有实体的物质，总给那有实体的（连带有圣洁性，神性，统治或王权）事物所超过；而享有这些特质的事物又总给这些特质本身所超过，同样，实存的万有总给那超乎万有的神所胜过，而一切分享者和所分享之特质本身，又总给那不分的创造主所胜过了。圣经中所说的诸圣，诸王，众君，众神，都是指每一种类中的较高位级，藉着这较高位级别那自神领受恩赐的较次位级，就把高级的纯一表出在自己的丰富分配当中，而次级的这些丰富分配，再由高级用照顾和神性的活动引至他们本身的统一性中。

    第十三章

    关于“完全”和“唯一”

    （一）上述的一些名称，请暂论至此。今让我们，你若愿意的话，进而提到最重要的名称。因为神学把一切，并一齐的一切，奉给万有的创造主，而特说祂为“唯一”。祂是十全十美的，而这不单是意味着祂绝对完全，并在祂里面，亦由于祂自己，而具有一致性，以及在祂整个本体是全然完备的；但另一方面亦意味着祂以其超越性而超过完全，祂给予一切不确定的东西以定形，而祂自己却超升乎一切限定之上，不为任何事物所涵有及领会，却又一举而贯通万有之中，复以其不竭的仁恩与无极的活动超过了它们。加之，号为“完全”的意义是：它无以复加（因为总是完满），亦不能或减；它预早包含万有在它里面，而流溢为一无休止的，无穷竭的，始终如一的，丰丰满满的供给，藉以完成一切完足的事物，并以它自己的完全性充满它们。

    （二）“唯一”名称的涵义是：它统一地，并按照它单纯“唯一”的超越性，就是一切亦不损它的“唯一”就是万有之本原。世界中无一物不参预于那“唯一”之中：正如一切数目之一律参加着“一”（因而我们可说“一对”，“一打”，“一半”，“三分之一”，“十分之一”等），同样本每一事物及其每一部分，无不参预于“唯一”之中，而“唯一”的存在为一切其它存在所倚靠，且万物之“唯一原因”决不是世间万物中之一物，却是先立乎，并规定了一切单位和复位。因为众多性若不参预于“唯一”，使无成立之可能。那就其部分是多的，而就其全体是一；那就其属性是多的，而就其实质是一①；在机能上为多的，却在种源上为一②；在流发上为多的，却在本体上为一。世界中无一物不参预于“唯一”之中，这“唯一”的包罗性是先天涵具着万有，和万有的集合，甚至包括相反对者在内。没有唯一便没有众多，但唯一则能不需众多而存在，正如单位早存在于一切复数之前。而若万有被认为毕竟彼此相联，则就其整体而言，就是“唯一”了。

    ①例如一颗树木必由根干枝叶各部分构成；叶是绿的，干是褐色的等等，皆属偶然，然其本质不外乎此一树木。

    ②例如同一像树的种源，却在其成长及果实上有不同的能量；而万木千树又皆属于树木的种源。

    （三）我们更必须紧记下列一事：凡被认为统一的，都是依照其种类间所共有的先验法则，因而“唯一”便为万有的基本根据了。若是你把“唯一”取消，就既无全体，亦无部分，总之，世上一切都没有了；因为万事万物都早为“唯一”所涵具及包罗了。所以圣经说到整个至高神体为万有的本原时，便使用了“唯一”的名号；唯一的上帝天父，唯一的主耶稣基督，唯一不变的圣灵，具有超绝而不可分的神之统一，其中万有皆结成一体，拥有一种超然的统一，并且超本质地预先存在。因为万有可以正确地加上“唯一”的名称，为了万有之所以得存在，联系，持久，结合，成全，与先天趋向，皆藉“唯一”，在“唯一”，到“唯一”而始可能。你将找不到世界上有任何物不靠“唯一”（在一超本体的意义下，这是整个神体的名称）才得了存在，并被维持成全。我们亦必以神的统一之能力，自多元转至一元，而宣告独一神体的统一性为万有的本原；它是先立乎所有“多”与“一”，“分”与“全”，“定”与“不定”，“有限性”与“无限性”的区别；它规定了万有，和存在的本身；它是各种事物及其全体的原因——这一原因又同在，又先在，又超在，又皆一举而然；嗳，是超出实际的统一本身，并把定形赋给实际的统一性。因为在万有中所见的统一性是有数字的，而数字参预于“本质”之中；可是那超本质的统一，给定形于实际统一和每一数字，而它本身便是统一，数，与各物之起源，本因，原理，与法则。由于此故，当我们说及全部超绝神体为“统一”与“三一”之时，它不是我们或任何其它存在物所能知道的统一或三一。我们不过为了表示其完全自我合一与其丰满，便使用“三一”和“统一”的名称，加给于那超过一切名称的主题，以存在之物来表明那超存在者。然而，不论是“统一”，或“三一”，或“数目”，或“唯一”，或“丰富”，或任何存在物，或被任何存在物所知道之物，皆不足以表出那超本质地胜过万有的超绝神体。它是超乎一切心性和理性的玄秘，也是无名的，不能被理性把捉的；它住在爱绝我们之一秘域，为我们足迹之所不逮，甚至“良善”的名称，亦不因我们认为相当适合而奉送给祂；不过，为求构造某种想像和言词来表达这无可表达的“性格”，我们献上最恭敬的名号，算作本是属祂所有的。而在这样做的时候，我们亦必其与圣经一致；可是实际的真相如何，仍远超越我们之所能及。因此我们惟有引用否定的方法，以便提升心灵超出所有与其有限性质相同类的事物之上，领导它经过那非任何名号，理性或知识所能表达的上帝实体之一切观念，而到达于一超过世界最极限之处，使我们按照我们能力所能及的，终得在那里跟祂本身相会。

    （四）我们所经搜集及勉为说明了的这些可知的名称，虽尚远不足以代表实际的意义（因为虽天使亦不得不承认这一失败），亦尚非如天使们所宣之于口的（因为讨论这些主题的我们当中之最伟大的，也还比最低级的天使为逊），并亦未得企及圣经作者或其同劳之苦修行家的教训，然而我们则完全落后万丈，着实赶不上前辈。因此之故，假如我们的话是真诚的，假如我们真已有了智慧的把握，来正确解明神之名称，我们应当感谢那创造万有之主，祂先赐给我们说话的机能，再予以善加利用的能力。而若我们用过了任何同义名称，亦必须藉上述方法加以补充及解明。倘若所说的是错误或有缺陷，以致完全或部分离开真理，我愿求你的亲切爱心来纠正我无意的冥愚，以论正满足我求知之欲，帮助我补足精力，疗治我不想如此的软弱无能，并愿你，部分从你自己，部分从旁人，全部则从“至善”获得你的宝藏，你也愿移送给我。而且我还祈求你，勿对一位朋友吝惜这种亲诚，因为你知道，我们并不曾把那传递下来的教宗遗训私自保守秘密，总是将它们真迹分播给你们和其它圣工人士，只要我们有话能说，你们有耳能听，我们将继续这么做去。所以我们决不会违弃传统，除非到了有一天我们精力耗瘁，不能更审察或叙述这些真理。但望我们该做或该说的这些事一概合乎神的旨意。

    现在，我们所谈关于上帝的一些合理名称，请暂于此告一结束。今后我将进行从事象征神学的研讨，愿神加佑。

    Ondivinenames——

    Dionysius

    TheAreopagite

    _________________________________________________________________

    ONTHE

    DivineNames

    ANDTHE

    MysticalTheology

    _________________________________________________________________

    C.E.Rolt

    ISBN0-922802-97-1

    _________________________________________________________________

    KessingerPublishingCompany

    Montana,U.S.A.

    _________________________________________________________________

    PREFACE

    Thetranslationsofwhichthepresentvolumeconsistsaretheworkof

    ascholarwhodiedattheageofthirty-seven.Ithasbeenfeltthat

    sincethetranslatordidnotlivetowriteaprefacehisworkshould

    beintroducedbyafewprefatorywords.Myexcuseforacceptingthat

    officeisthatIprobablyknewthelamentedwriteraswellasanyone

    living.Hewasdeprivedofbothhisparentswhileveryyoung,left

    almostfriendless,andentrustedtomycarefromtheageoffourteen.

    Hehadalreadyshownpromiseofunusualability.IsenthimtoKing-s

    CollegeSchool,whereintheopinionofitsdistinguishedHead,the

    Rev.Dr.Bourne,hecouldhavedoneanythingifonlyhehadbeengiven

    thehealth.AtOxfordhewasawardedtheLiddonStudentship.

    Nothingcanshowmoreclearlywhatwasthoughtofhimbycompetent

    judgesinOxfordthanthefollowingletterwrittenbytheProfessorof

    Latin,A.C.Clark:

    "Hewasoneofthebestscholarswhopassedthroughmyhandsat

    Queen-sCollege,andIknownoonewhomadegreaterprogressafter

    comingintoresidence.Inthoseearlydayshehadwonderfulpowersof

    work.Iwasseldomsodelightedaswhenheearnedthegreat

    distinctionofbeing`mentioned-fortheHertfordUniversity

    ScholarshipinLatin.Atthetimeeverythingseemedtobewithinhis

    grasp.Butmostunfortunatelyhishealthfailedshortlyafterwards,

    andhewasneverabletodohimselfjustice.Still,ofrecentyearshe

    wrotearemarkablebook,fulloffinethought,brilliantlyexpressed,

    whichwasmuchadmiredbygoodjudges.Iwellremember,too,hisLatin

    sermonpreachedatSt.Mary-snotlongago.Itwasdeliveredwith

    feelingandfire,andseemedtomeanadmirableperformance.Iamsure

    thathewouldhavegaineddistinctionintheChurch,ifhehadlived.

    "Heseemedtomeafineandnoblecharacter,freefromallmortal

    taint."

    Hewasasingularlyrefinedandreligiouscharacter,combiningthe

    acutenessofaphilosophicmindwiththefervourofamystic.He

    thereforepossessedundoubtedqualificationsforastudyofDionysius,

    withwhoseneo-Platonicideasandmysticaltendencieshewasinthe

    warmestsympathy.

    TheIntroduction,containingamasterlyexpositionofDionysian

    principles,isentirelythetranslator-swork,and,withinthelimits

    whichhesethimself,maybecalledcomplete.Rolt-sfervidand

    enthusiasticdispositionledhimtoexpoundDionysiuswithincreasing

    admirationashisstudiescontinued.Helaidhisoriginalintroduction

    aside,becausetohismaturerjudgmentitseemedinsufficiently

    appreciative.

    InitsfinalformtheIntroductionisbeyondallquestionaveryable

    andremarkablepieceofwork.Thereare,however,severalinstances

    wherethewriter-senthusiasmandpersonalopinionshaveledhimto

    unguardedlanguage,ordisabledhimfromrealizingthedangersto

    whichtheAreopagite-steachingtends.Hedoesindeeddistinctlyadmit

    thatDionysiushashisdangers,andsaysinoneplacedefinitelythat

    thestudyofhimisforthefew:butthebearingofthewholetheory

    oftheSupra-PersonalDeityonthePersonofChristandtheChristian

    doctrineoftheAtonementrequirestobemorethoroughlydefinedthan

    isdoneintheexceedinglyablepagesofRolt-sIntroduction.Itis

    notthebusinessofaneditortoexpresshisownviews,butyetit

    seemsonlyreasonablethatheshouldcallthereader-sattentionto

    questionableexpositions,ortodogmaticstatementswhichseem

    erroneous.Infourorfiveplacestheeditorhasventuredtodothis:

    withwhateffectthereadermustdecide.TheIntroductionofcourse

    appearsexactlyastheAuthorleftit.Thefewadditionalremarksare

    bracketedasnotesbythemselves.

    Itisonlyrighttoaddthatthetranslatorlabouredundercertain

    disadvantages.TheoriginaltextofDionysiusisperplexingand

    confused,andnomoderncriticaleditionhasasyetbeenproduced.

    RoltwasfrequentlyindoubtwhattheAuthorhadreallywritten.

    But,besidethedrawbackincidentaltoanystudentofDionysius,there

    wasthefactofthetranslator-ssolitarypositionatWatermillock,a

    villagerectoryamongtheLakes,shutofffromaccesstolibraries,

    andfromacquaintancewithformerwritersonhissubject.Thisisa

    defectofwhichthetranslatorwaswellaware,andofwhichhe

    patheticallycomplained.Friendsendeavouredtosomeextenttosupply

    himwiththenecessarybooks,butthelackofreferencetothe

    literatureofthesubjectwillnotescapethereaderofthesepages.

    Hewasalwaysanindependentthinkerratherthanapersonof

    historicalinvestigation.

    Henceitisthatonebranchofhissubjectwasalmostomitted;namely,

    theinfluenceofDionysiusonthehistoryofChristianthought.This

    aspectisfartooimportanttobeleftout.IndeedDionysiuscannotbe

    criticallyvaluedwithoutit.Anattemptthereforehasbeenmadeto

    supplythisomissioninaseparateEssay,inordertoplacethereader

    inpossessionoftheprincipalfacts,bothconcerningtheAreopagite-s

    disciplesandcritics.

    W.J.S-S.

    _________________________________________________________________

    DIONYSIUSTHEAREOPAGITE

    INTRODUCTION

    _________________________________________________________________

    I——THEAUTHOR,ANDHISINFLUENCEINTHELATERCHURCH

    Thewritingsheretranslatedareamongtheextantworksofa

    theologianwhoprofessestobeSt.Paul-sAthenianconvertDionysius,

    andpointshisclaimwithabackgroundofhistoricalsetting.Butthe

    claimcollapsesbeneathaconsiderableweightofanachronisms,byfar

    thechiefofwhichisthelaterneo-Platonisminalmostevery

    paragraph.Infact,thesewritingsappeartoreflect,andevento

    quote,thedoctrinesofthePaganphilosopherProclus,whobegan

    lecturingatAthensinA.D.430.Moreover,itisprobablethatthe

    Hierotheus,whofiguressolargelyinthem,istheSyrianmystic

    StephenbarSudaili:alatercontemporaryofthesamethinker.The

    Dionysianwritingsmaythereforebeplacedneartheveryendofthe

    fifthcentury.

    Thetruenameoftheirauthorisentirelyunknown.Hewasprobablya

    monk,possiblyabishop,certainlyanecclesiasticofsomesort.His

    homeisbelievedtohavebeenSyria,wherespeculativetheologywas

    daringanduntrammelled,andhisworksarethechiefamongthevery

    fewsurvivingspecimensofanimportantschool.Thepiousfraudby

    whichhefatheredthemupontheAreopagiteneednotbebrandedwith

    theharshnameof"forgery,"forsuchapracticewasinhisday

    permittedandevenconsideredlaudable.Nordoesitrobthemoftheir

    value,anymorethancertainpartsofthepropheciesascribedto

    Isaiahareworthlessbecausetheyarebyanotherhand.Ifthe

    Dionysianwritingswerehistoricaldocumentsthematterwouldbe

    otherwise,justastheGospelNarrativewouldlosenearlyallits

    valueifitwerealaterfabrication.Buttheyarenothistorical

    documents.Theirscopeiswiththeworkingsofman-smindandspirit

    inaregionthatdoesnotchange,andtheirfindingsareequallyvalid

    orinvalidwhateverbetheirdate.Andyetevenhistoricallytheyhave

    aninterestwhichdoesnotdependontheirauthorship.For,inany

    case,theyspringfromacertainreputableschoolwithintheChristian

    Church,andtheywereacceptedbytheChurchatlarge.Andthustheir

    boldpathofcontemplationandphilosophyisatleastpermissibleto

    Christians.Thispathisnotforallmen,butsomeareimpelledto

    seekit;andifitisdeniedthemwithintheChristianpale,theywill

    goandlookforitelsewhere.Nietzscheisbutoneofthosewhohave

    thusdisastrouslywanderedafarinsearchofthatwhichisactuallyto

    befoundwithinthefold.HadhebutstudiedtheDionysianwritingshe

    mighthaveremainedaChristian.Atthepresenttimetheseworkshave

    anaddedinterestinthefactthat,sinceneo-Platonismhasstrong

    affinitieswiththeancientphilosophiesofIndia,andmayevenowe

    somethingdirectlytothatsourcethroughthesojournofPlotinusin

    thePunjab,suchwritingsasthesemayhelptheChurchtomeetwith

    discriminatingsympathycertainIndianteachingswhicharenow

    becomingtoofamiliarintheWesttobealtogetherignored.The

    bearingsofthismatteronthemissionaryproblemareobvious.

    Thefirstmentionof"Dionysius"(togivehimbycourtesythenamehe

    takesuponhimself)isintheyear533,when,atacouncilheldin

    Constantinople,Severus,PatriarchofAntioch,appealedtothese

    writingsinsupportofMonophysiteteaching.Inspiteofthis

    unpromisingbeginningtheysoonacquiredagreatreputation;indeed,

    theypresumablypossessedsomeauthorityalreadywhenthisfirst

    recordedappealtothemwasmade.TheywerewidelyreadintheEastern

    Church,beingelucidatedbytheCommentaryofSt.Maximusinthe

    seventhcenturyandtheParaphraseofthelearnedGreekscholar,

    Pachymeres,inthethirteenthorfourteenth.ThroughErigena-sLatin

    translationintheninthcenturytheypenetratedtotheWestern

    Church,andweresoeagerlywelcomedinthiscountrythat(inthe

    wordsoftheoldchronicler),"TheMysticalDivinityranacross

    Englandlikedeer."TheyareoftenquotedwithreverencebySt.Thomas

    Aquinas,andwere,indeed,thechiefoftheliteraryforcesmoulding

    themysticaltheologyofChristendom.Ruysbroeckslakedhisthirstat

    theirdeepwell,andsotheyprovidedafargreaterthantheirauthor

    withstimulusandanarticulatephilosophy.Werethistheironly

    servicetheywouldhavethehighestclaimsonourgratitude.

    Buttheyhaveanintrinsicvalueoftheirowninspiteoftheir

    obviousdefects.Andiftheirinfluencehastoooftenledtocertain

    spiritualexcesses,yetthisinfluencewouldnothavebeenfeltatall

    hadtheynotmetadeepspiritualwant.Itarosenotmerelyonaccount

    oftheirreputedauthorshipbutalsobecausethehungeringheartof

    manfoundheresomehiddenmanna.Thismanna,garnishedthoughitbe

    inallthesewritingswithstrangeandoftenuntranslatabletermsfrom

    thePaganMysteriesandfromlaterneo-Platonism,isyetinitselfa

    plainandnourishingspiritualmeat.Letusnowtrytodiscoverits

    qualityfromthetwotreatisesbeforeus.

    _________________________________________________________________

    II——HISLEADINGIDEAS:THENATUREOFTHEGODHEADINITSELF

    ThebasisoftheirteachingisthedoctrineoftheSuper-Essential

    Godhead(huperousiosthearchia).Wemust,therefore,atthevery

    outsetfixthemeaningofthisterm.Nowtheword"Essence"or"Being"

    (ousia)meansalmostinvariablyanindividualexistence;more

    especiallyaperson,sincesuchisthehighesttypethatindividual

    existencecaninthisworldassume.And,infact,liketheEnglish

    word"Being,"itmaywithoutqualificationbeusedtomeananangel.

    Since,then,thehighestconnotationoftheterm"Essence"or"Being"

    isaperson,itfollowsthatby"Super-Essence"isintended

    "Supra-Personality."AndhencethedoctrineoftheSuper-Essential

    GodheadsimplymeansthatGodis,inHisultimateNature,

    Supra-Personal.

    Nowanindividualpersonisonewhodistinguisheshimselffromthe

    restoftheworld.IamapersonbecauseIcansay:"IamIandIam

    notyou."Personalitythusconsistsinthefacultyofknowingoneself

    tobeoneindividualamongothers.Andthus,byitsverynature,

    Personalityis(ononesideofitsbeing,atleast)afinitething.

    TheveryessenceofmypersonalstateliesinthefactthatIamnot

    thewholeuniversebutamemberthereof.

    God,ontheotherhand,isSupra-PersonalbecauseHeisinfinite.He

    isnotoneBeingamongothers,butinHisultimatenaturedwellsona

    planewherethereisnothingwhateverbesideHimself.Theonlykindof

    consciousnesswemayattributetoHimiswhatcanbutbedescribedas

    anUniversalConsciousness.HedoesnotdistinguishHimselffromus;

    forwerewecaughtupontothatlevelweshouldbewhollytransformed

    intoHim.AndyetwedistinguishbetweenourselvesandHimbecause

    fromourlowerplaneoffiniteBeingwelookupandseethatultimate

    levelbeyondus.

    TheSuper-EssentialGodheadis,infact,preciselythatwhichmodern

    philosophydescribesastheAbsolute.Behindthediversitiesofthis

    worldtheremustbeanUltimateUnity.AndthisUltimateUnitymust

    containinanundifferentiatedconditionalltherichesof

    consciousness,life,andexistencewhicharedispersedinbroken

    fragmentsthroughouttheworld.YetItisnotaparticular

    ConsciousnessoraparticularExistence.Itiscertainlynot

    Unconscious,Deador,intheordinarysense,non-Existent,forall

    thesetermsimplysomethingbelowinsteadofabovethestatestowhich

    theyareopposed.

    NeverthelessItisnot,inItsUltimateNature,conscious(aswe

    understandtheterm)forconsciousnessimpliesastateinwhichthe

    thinkingSubjectisawareofhimselfandsobecomesanObjectofhis

    ownperception.AndthisisimpossibleintheultimateNatureofthe

    UndifferentiatedGodheadwherethereisnodistinctionbetween

    thinkingSubjectandObjectofthought,simplybecausethereisat

    thatlevelnodistinctionofanykindwhatever.SimilarlytheGodhead

    doesnot,intheordinarysense,live(forlifeisaprocessandhence

    impliesdistinctions)nordoesIteven(inoursense)exist,for

    Existenceiscontrastedwithnon-Existenceandthusimplies

    relationshipanddistinctions.Consciousness,Life,andExistence,as

    weknowthem,arefinitestates,andtheInfiniteGodheadisbeyond

    them.Wecannoteven,strictlyspeaking,attributetoItUnity,for

    UnityisdistinguishedfromPlurality.WemustinsteaddescribeItas

    aSuper-UnitywhichisneitherOnenorManyandyetcontainsinan

    undifferentiatedstatethatNumericalPrinciplewhichwecanonly

    graspinitspartialformsasUnityandPlurality.

    _________________________________________________________________

    III——THERELATIONOFTHEGODHEADTOCREATION

    ThisprincipleofPluralitywhichisthustranscendentlycontainedin

    ItsUndifferentiatedNaturecompelsIttoaneternalactofCreation.

    Forallthingspre-existinItfusedandyetdistinct,as(shallwe

    say?)inasinglesensationofhungerthereareindivisibyfeltthe

    severalneedsforthedifferentelementsoffoodwhicharewanted

    respectivelytonourishthevariouskindsofbodilytissues,orasa

    singleemotioncontainsbeforehandthedifferentseparatewordswhich

    issueforthtoexpressit.EvensotheUltimateGodhead,brimfulwith

    ItsSuper-Unity,mustoverflowintomultiplicity,mustpassfrom

    IndifferenceintoDifferentiationandmustissueoutofits

    Super-EssentialstatetofashionaworldofBeing.

    NowsincetheGodheadthuspoursItselfoutontotheplaneofBeing

    (whichplaneitselfexiststhroughnothingbutthisoutpouring),it

    followsthattheGodheadcomesintorelationwiththisplane:or

    rather(inasmuchastheactistimeless)standsinsomerelationto

    it.IftheGodheadactscreatively,thenItisrelatedtotheworld

    andsphereofcreation:eternallytothesphereofcreation(which

    otherwisecouldnotexist),andthuspotentiallytotheworldeven

    beforetheworldwasmade.HencetheGodhead,whileinItsultimate

    NatureItisbeyondalldifferentiationsandrelationships,anddwells

    inaregionwherethereisnothingoutsideofItself,yetonanother

    sideofItsNature(sotospeak)touchesandembracesaregionof

    differentiationsandrelationships,isthereforeItselfrelatedto

    thatregion,andsoinasensebelongstoit.UltimatelytheGodhead

    isundifferentiatedandunrelated,butinItseternalcreatedactivity

    ItismanifestedundertheformofDifferentiationandRelationship.

    Itbelongsconcurrentlytotwoworlds:thatofUltimateRealityand

    thatofManifestedAppearance.Hence,therefore,thepossibilitynot

    onlyofCreationbutalsoRevelation(ekphansis).JustastheGodhead

    createsallthingsbyvirtueofthatAspectofItsNaturewhichis(as

    itwere)turnedtowardsthem,soItisrevealedtousbyvirtueofthe

    sameAspectturnedtowardsourmindswhichformpartofthecreation.

    HencealltheScripturalNamesofGod,andthisveryName"God"

    itself,thoughtheyapplytothewholeNatureoftheGodheadandnot

    merelytosomeparticularelementorfunctionthereof,yetcannot

    expressthatNatureinItsUltimateSuper-essencebutonlyas

    manifestedinItsrelativeactivity.Dionysius,infact,definitely

    teachesthatdoctrinewhich,whenrevivedindependentlyofrecent

    yearsbyDr.Bradleywasregardedasastartlingblasphemy:thatGod

    isbutanAppearance[1]oftheAbsolute.Andthisis,afterall,

    merelyaboldwayofstatingtheorthodoxtruismthattheUltimate

    Godheadisincomprehensible:atruismwhichTheologyacceptsasan

    axiomandthenispronetoignore.ThevariousNamesofGodarethus

    mereinadequatesymbolsofThatWhichtranscendsallthoughtand

    existence.Buttheyareundifferentiatedtitlesbecausetheyare

    symbolswhichseek(thoughunsuccessfully)toexpressthe

    undifferentiatedSuper-Essence.Thoughtheterms"God,""King,"

    "Good,""Existent,"etc.,havealldifferentconnotations,yetthey

    alldenotethesameundifferentiatedDeity.Thereare,however,some

    NameswhichdenotenottheundifferentiatedGodhead,butcertain

    eternallydifferentiatedElementsinItsManifestation.Thesearethe

    NamesoftheThreePersonsintheBlessedTrinity.Whereastheterms

    "God,""King,""Good,""Existent,"etc.,denote(thoughtheycannot

    expressit)thesameReality:theterm"Father"denotessomething

    differentfromthatof"Son,"andbothofthesefromthatof"Holy

    Ghost."ThewholeManifestedGodheadis"God,""King,""Creator,"

    "Saviour,""Lord,""Eternal,""Living,"etc.,butonlyOnePersonaof

    theGodheadisFather,orSon,orHolyGhost.Theundifferentiated

    titlesdifferfromeachothermerelythroughourfeeblegraspofthe

    Manifestation,andcoalesceasourapprehensionofitgrows;the

    differentiatedtitles(diakekrimenaordiakriseis)representactual

    distinctionsintheeternalManifestationItself.ThustheAbsolute

    GodheadistheSuper-Essence;theeternallyManifestedGodheadisthe

    Trinity.AstothereasonsofthisDionysiusdeprecatesallinquiry.

    Hedoesnot,forinstance,suggestthatRelationshipinthisits

    simplestformcannotbutexistwithinthatsideoftheGodheadwhich

    embracesandentersintothisrelativeworld.Here,aselsewhere,his

    purposeinspiteofhisphilosophicallanguage,isinthedeepest

    sensepurelypractical,andmerespeculationsareleftononeside.He

    acceptstheEternalDistinctionsoftheTrinitybecauseTheyhavebeen

    revealed;ontheotherhand,heseesthattheymustbelongtothe

    sphereofManifestationorTheycouldnotberevealed.

    ItwassaidabovethattheUltimateGodheadisSupra-Personal,and

    thatitisSupra-Personalbecausepersonalityconsistsinthefaculty

    ofknowingoneselftobeoneindividualamongothers.ArethePerson?oftheTrinitythen,personal,sinceTheyaredistinguishedOnefrom

    Another?No,Theyarenotpersonal,because,beingtheinfinite

    ManifestationoftheGodhead,TheyareSuper-Essential,andDionysius

    describesThembythattitle.Andifitbeurgedthatinoneplacehe

    joinsthesametitletoourLord-sindividualHumanNameandspeaksof

    "theSuper-EssentialJesus,"thisisbecausethePersonalityofour

    Lord(andourownpersonalityalsothroughourunionwithHim)passes

    upintoaregiontranscendingpersonality,andhencewhilethe

    HumanityofJesusisPersonalHisGodheadisSupra-Personal.Thisis

    impliedinapassagefromHierotheus(quotedwithapprovalby

    Dionysiushimself)whichteachesthattheDeityofJesusisofan

    universalcharacterbelongingthroughHimtoallredeemedmankind.

    TheteachingofDionysiusontheTrinityis,sofarasitgoes,

    substantiallythesameasthatofSt.AugustineorSt.ThomasAquinas;

    onlyitisexpressedinmoreexact,ifatfirstsightsomewhat

    fantastic,terms.St.Augustine,[2]forinstance,teachesthatthe

    innerDifferentiationsoftheTrinitybelongsolelytotherealmof

    eternalManifestationwhenhesaysthatTheyexistsecundumRelativum

    andnotsecundumSubstantiam.[3]Alsoheteachesthe

    Supra-PersonalityoftheTrinitywhenhesaysthatneitherthe

    undividedTrinitynoranyofItsThreePersonsisaparticular

    individuality;[4]andSt.Thomasteachesthesamethingwhenhesays

    thattheHumanSoulofJesusdoesnotcomprehendorcontaintheWord

    sincetheHumanSoulisfinite(i.e.aparticularindividuality)while

    theWordisInfinite.[5]

    ThuswhileintheUndifferentiatedGodheadthe"Persons"ofthe

    TrinityultimatelytranscendThemselvesandpoint(asitwere)toa

    regionwhereTheyaremerged,yetinthatsideofItsNaturewhich

    lookstowardstheuniverseTheyshineeternallyforthandarethe

    effulgenceofthose"SupernalRays"throughWhichalllightisgiven

    us,andwhenceallenergystreamsintotheactofcreation.Forby

    TheirinteractionTheycirculatethatSuper-EssenceWhichEachofThem

    perfectlypossesses,andsoItpassesforthfromThemintoauniverse

    ofBeing.

    NowtheGodhead,whileItisbeyondallparticularBeing,yetcontains

    andistheultimateRealityofallparticularBeing;forItcontains

    beforehandalltheparticularcreaturesafteramannerinwhichthey

    areultimatelyidenticalwithIt,asseemstobeimpliedbythephrase

    thatallthingsexistinItfusedandyetdistinct.ThusalthoughIt

    isnotaparticularbeing,Itinatranscendentmannercontainsandis

    Particularity.AgainItisbeyondalluniversalBeing,foruniversals

    areapprehendedbytheintellect,whereastheGodheadis

    incomprehensibleandthereforeisdescribedas"formless."

    NeverthelessItcontainsandistheUltimateRealityofall

    universals,for,evenbeforetheworldwasmade,Iteternallyembraced

    andembracesallthingsandalltheuniversallawsoftheirexistence.

    ThusafteratranscendentmannerItcontainsandisUniversality.And

    henceinItstranscendentNatureUniversalityandParticularityare

    containedasoneandthesameundifferentiatedFact.

    ButinthisworldofBeingtheparticularandtheuniversalaspectof

    thingsmustbemutuallydistinguished.Otherwisetherecould,onthe

    onehand,benothings,andontheother,nobondofunitybetween

    them.Hence,whentheSuper-Essenceoverflowsintheactofcreation,

    Itruns,asitwere,intothetwomainstreamsofUniversaland

    ParticularBeing.Neitherofthesetwostreamshasanyindependentor

    concreteexistence.Takenseparately,theyaremerepotentialities:

    twoseparateaspects,asitwere,ofthecreativeimpulse,implyingan

    eternalpossibilityofcreationandaneternaltendencytowardsit,

    andyetnotinthemselvescreativebecausenotinthemselves,strictly

    speaking,existent.Neverthelessthesetwostreamsdiffereachfrom

    each,andoneofthemhasadegreeofrealitywhichdoesnotbelongto

    theother.MereuniversalBeing,saysDionysius,doesnotpossessfull

    orconcreteexistence;atthesametime,sinceitisBeingor

    Existence,hedoesnotcallitnon-existent.MereParticularity,on

    theotherhand,hepracticallyidentifieswithNon-entity,forthe

    obviousreasonthatnon-existenceitselfisauniversalcategory(as

    applyingtoallexistentthings),and,therefore,cannotbelongto

    thatwhichhasnouniversalelementatall.Thustheuniversalstream

    isanabstractidealandpossessesanabstractexistence,the

    particularstreamisanabortiveimpulseandpossessesnoactual

    existencewhatever.Theoneistheformallawoftheexistence

    universe,theotheritsroughmaterial.

    Thusthesetwoemanatingstreamsofpotentialityhave,frombeforeall

    time,eternallywelledforthandpassedaway,theuniversalinto

    emptinessandtheparticularintonothingness,orrather,through

    nothingnessbackatonceintotheSuper-Essenceinaceaseless

    revolutionwhich,untiltheappointedmomentarrivesforTimeandthe

    temporalworldtobegin,leavesnotraceoutsideItsSuper-Essential

    SourceandDwellingandGoal.Itispossible(thoughonecannotsay

    more),thatDionysiusisthinkingespeciallyofthedifferencebetween

    thesetwostreamswhenhedescribesthevariousmotionsofthe

    Godhead.TheParticularstreamofEmanationmaybeinhismindwhenhe

    speaksofthecircularmovement,sincetheparticularexistences

    remainwithintheSuper-Essence,untilthemomentoftheirtemporal

    creation:theUniversalstreammaybethatofwhichheisthinking

    whenhespeaksofthedirectandspiralmovements,sincebothofthese

    indicateanadvanceandwouldthereforebeappropriatetoexpressthe

    out-rayingtendencyofthatemanatingInfluencewhich,evenbeforethe

    particularcreaturesweremade,hadakindofexistenceforthoughtas

    theotherstreamhadnot.

    ThisUniversalstreamconsistsofcurrentsorEmanations,VeryBeing,

    VeryLife,etc.(autoeinai,autozoe,k.t.l.),andofthesecurrents

    somearemoreuniversalthanothers;VeryBeingis,obviously,the

    mostuniversalofall.AndsincetheSuper-Essencetranscendsandso

    absorbsallUniversality,itfollowsthatthemoreuniversalthe

    Emanationsarethehigheristheirnature.Thisstream,infact,runs,

    asitwere,inthechannelwhichourthoughtnaturallytraces;for

    thoughtcannotbutseekforuniversals,andtheabstractandbloodless

    tendencyofmerePhilosophycomesfromanundueexaltationofthought

    overlife.Fromthisdefect,however,Dionysiusisfree.For,whilehe

    holdsthatthehighestEmanationisthemostuniversal,healsoholds

    (aswasseen)thattheEmanationsareinthemselvesthemere

    backgroundofexistenceandarenotfullyexistent.Andheexpressly

    saysthatwhiletheEmanationsbecomemoreandmoreuniversalthe

    higherweascendtowardstheirSource,thecreaturesbecomemoreand

    moreindividualandparticularthehighertheyriseinthescale.The

    reasonis,ofcourse,thattheSuper-Essencetranscendsandabsorbs

    allParticularityaswellasallUniversality;andhenceitisthat

    particularthingsbecomeparticularizedbypartakingofIt,justas

    universalsbecomeuniversalizedbyasimilarprocess.Butofthismore

    anon.

    ThisUniversalstreamofEmanationsthuseternallypossessesakindof

    existence,butitisanemptyexistence,liketheemptinessofmere

    lightiftherewerenoobjectstofillitandbemadevisible.The

    lightinsuchacasewouldstillbestreamingforthfromthesunand

    couldnotdootherwise,andthereforeitwouldnotbeanuttervoid;

    butitwouldbeuntenantedbyanyparticularcolourorshape.Suppose,

    however,thatthelightcouldbeblottedout.Therewouldnowremain

    theuttervoidofabsolutedarkness.Suchdarknesscannotexistwhile

    thesunisshininginthecloudlessheavens;neverthelessthevery

    notionoflightcannotbutbecontrastedinourmindswiththatof

    darknesswhichisitsabsence;andsoweconceivethelighttobea

    positivethingwhichfillsthedarknessevenaswaterfillsavoid.

    Whenthebowlisfullofwater,thevoiddoesnotexist;andyet,

    sinceitwouldexistifthebowlcouldbewhollyemptied;wecan

    regardthisnon-existentvoidasthereceptacleofthewater.

    EvensotheEmanationsofVeryBeing,etc.,fill,asitwere,avoid

    whichdoesnotandcannotexist,sinceitis,andmustbe,saturated

    withthem,andyetitis,bytheverylawsofourthinking,contrasted

    withthemandwould,inamanner,existiftheEmanationscouldcease

    toflowfromtheSuper-Essence.They,streamingeternally(asthey

    must)fromthatoverflowingSource,permeatethewholeboundless

    regionoftheworldthatistobe;aregionbeyondTimeandSpace.

    Thatregionisthustheirreceptacle.Thereceptacle,ifemptiedof

    them(thoughthisisimpossible),wouldcontainnothing,andbe

    nothingwhatsoever.Hence,itiscalledNot-Being,ortheNon-Existent

    (tomeon).

    SothetwoStreamsflowtimelesslywithoutbeginningandwithoutend,

    andcross,butdonotmingle:theUniversalStreamperpetually

    advancingandtheParticularStreamcirclingroundandslipping

    throughit,asitwere,intothevoidofNothingness(asathingby

    itsverynatureinvisible,wouldbeindarknessevenwhilesurrounded

    bythelight)andsoreturningintotheSuper-Essencewithoutleaving

    atracebehindit.Thisactivity,thoughitmustbeexpressedthusin

    termsofTime,isreallytimelessandthereforesimultaneous.Forthe

    StreamsarenotsomethingotherthantheSuper-Essence.Theyare

    simplydistantaspectsofIt.TheyaretheSuper-EssenceinIts

    creativeactivity.Astheriverflowingoutofalakeconsistsofthe

    waterwhichbelongstothelake,orasthelightandheatflowingfrom

    thesunarethesamelightandheatthatareinthesun,sothe

    emanatingStreamsarethesamePowerthatexistsintheSuper-Essence,

    thoughnowacting(orstrivingtoact)atadistance.Orperhapswe

    maycomparetheSuper-Essencetoamountainofrichore,theinward

    depthsofwhicharehiddenbeyondsightandtouch.Theoutersurface,

    however,istouchedandseen,andthiscorrespondstothePersonsof

    theTrinity;whilethesamemountainviewedatadistanceisthe

    StreamofUniversalEmanation.Andthoughtheviewbecomesdimmerand

    dimmerthefartherawayyougo,yetitisalwaysthesamemountain

    itselfthatisbeingviewed.TheParticularStream,ontheotherhand,

    islikethesamemountainwheninvisibleatnight,forthemountain

    stillsendsforthitsvibrations,butthesearelostinthedarkness.

    OrwemaycomparetheSuper-EssencetoamagnetandthePersonsofthe

    Trinitytoitstangiblesurface,andthetwoemanatingStreamstothe

    positiveandnegativemagnetismwhicharesimplytheessenceofthe

    magnetpresent(sotospeak)atadistance.Evenso(butinamanner

    whichistruerbecausenon-spatial)theSuper-Essenceisinthe

    emanatingstreamsoutsidetheSuper-Essentialplaneandthus

    interpenetratesregionswhichareremotefromItself.Itisboth

    immanentintheworldasitsPrincipleofBeingandoutsideitas

    transcendingallcategoriesofBeing.Thiscontradictionisimpliedin

    theveryword"Emanation"(proodos)whichmeansanactbywhichthe

    Super-EssencegoesforthfromItself.And,infact,Dionysiusmore

    thanoncedefinitelysaysthattheSuper-Essenceactuallypasses

    outsideofItselfevenwhileItremainsallthetimewhollywithin

    itself:Thisheexpressesinoneplacebysayingthattheactof

    CreationisanecstasyofDivineLove.Thisthoughtisvitaltohis

    doctrine,andmustberememberedwheneverinthepresentattemptto

    expoundhim,theSuper-Essenceisspokenofas"outside"the

    creatures.TheSuper-Essenceisnot,strictlyspeaking,externalto

    anything.ButItis"outside"thecreaturesbecause(asexisting

    simultaneouslyontwoplanes)Itis"outside"itself.Andtherefore,

    althoughtheentireplaneofcreationisinterpenetratedbyIt,yetin

    ItsultimateNatureItisbeyondthatplaneandso"outside"it.

    Finitecreaturesthoughfilled(accordingtotheirmeasure)withIts

    Presence,yetmust,insofarastheyarefinite,lookuptoItas

    ThatwhichisOtherthanthemselves.And,inthissenseofbeingOther

    thantheyare,Itmustbedescribedas"outside"them,eventhough(as

    theirPrincipleofBeing)Itiswithinthem.

    Thusthetwoemanatingstreams,thoughtheypassoutsideofthe

    Super-Essence,yetactuallyaretheSuper-EssenceItself.And,in

    fact,theverytermEmanation(proodos)likethecollateralterm

    Differentiation(diakrisis)mayevenbeappliednotonlytothetwo

    StreamsbutalsotothePersonsoftheTrinity;notonlytothe

    MagnetsradiatingEnergy,sotospeak,butalsotoitsactualSurface.

    Thismatterneedsafewwordsofexplanation.

    Thereisintheundifferentiated(huperenomene)Super-Essencea

    DifferentiationbetweentheThreeDivine"Persons,"whichDionysius

    comparestothedistinctionbetweendifferentflamesinthesame

    indivisiblebrightness.AndEach"Person"isanEmanationbecauseEach

    isaPrincipleofoutgoingcreativeEnergy.Thereisalsoa

    Differentiationbetweenthevariousqualitiesandforcesofthe

    creativeEnergy,ratheras(ifwemayfurtherworkoutthesimileof

    Dionysius)thelightseenafarthroughcertainatmosphericconditions

    isdifferentiatedintovariouscolours.Andeachqualityorforceis

    anEmanation,foritisanoutgoingcurrentofcreativeEnergy.Or,by

    aslightlydifferentuseoflanguage,theentirecreativeprocessin

    whichtheyflowforthmaybecallednotmerelyacollectionof

    emanationsbutsimply"theEmanation."ThusanEmanationmaymean,(1)

    aPersonoftheTrinity;(2)acurrentoftheUniversalStream(e.g.,

    VeryBeing,orVeryLife,etc.);(3)acurrentoftheParticular

    Stream(i.e.aparticularforce);(4)theentireprocesswherebythe

    twoStreamsflowforth.Thissoundsconfusing,butthedifficulty

    vanishesifweclassifythesevariousmeaningsundertwoheads,viz.:

    (1)anEmanatingPrinciple(i.e.a"Person"oftheTrinity),and(2)

    anEmanatingAct(whetherregardedasawholeorindetail).This

    classificationcoversallitsuses.

    Thesetwoheads,infact,correspondexactlytothetwomainusesof

    theword"Differentiation"asapplyingrespectivelytothe

    Super-EssentialsphereandtothesphereofBeing.AndhereDionysius

    certainlydoescauseneedlessdifficultybyemployingthesameword

    "Differentiation"withthesetwodistinctmeaningsinthesame

    passage.ThePersonsoftheTrinityaredifferentiated,buttheEnergy

    streamingfromthemisundifferentiatedinthesensethatitcomes

    indivisiblyfromthemall.Inanothersense,however,itis

    differentiatedbecauseitsplitsupintoseparatecurrentsandforces.

    EachofthesecurrentscomesfromtheUndividedTrinity,andyeteach

    currentisdistinctfromtheothers.Dionysiusexpressesthistruthby

    sayingthattheGodheadentersUndividedlyintoDifferentiation,or

    becomesdifferentiatedwithoutlossofUndifference(henomenos

    diakrinetai).

    Letusfollowthiscreativeprocessandseewhitheritleads.The

    Super-Essence,asIttranscendsbothNon-ExistenceandExistence,also

    transcendsbothTimeandEternity.ButfromafarItisseenorfeltas

    ExistenceandasEternity.ThatistosayExistenceandEternityare

    twoemanatingmodesorqualitiesoftheUniversalStream.The

    ParticularStream,ontheotherhand,isTime-non-existentasyetand

    strugglingtocometothebirthbutunabletodosountilitgain

    permanencethroughminglingwithEternity.Atacertainpoint,however

    (preordainedintheSuper-EssencewhereinTimeslumbered),thetwo

    streamsnotonlycrossbutactuallymingle,andthusTimeandthe

    temporalworldbegin.TheParticularstreamnolongersinkswholly

    throughtheUniversal,butisinpartsupportedbyit.Hencetheworld

    ofthingsariseslikeasubstancehithertoinvisiblebutnowbecoming

    visible,andso,bythischange,springingoutofdarknessintolight.

    Now,whentheParticularstreambeginstominglewiththeUniversal,

    itnaturallyminglesfirstwiththatcurrentofitwhich,beingmost

    universal,ranksthehighestandsoisnearesttheSource.Itisonly

    alongthatcurrentthatitcanadvancetotheotherswhicharefurther

    away.AndthatcurrentisBeing(autoeinai).Thustheworld-process

    begins(asDionysiushadlearntfromGenesisandfromtheteachingof

    Plato)asthelevelofdeadsolidmatter,towhichhegivesthename

    of"merelyexistent"(ousiodes).Thence,byparticipatingmoreand

    moreintheUniversalstream,itadvancestotheproductionofplant

    andanimalandman,beingbytheprocessenrichedwithmoreandmore

    qualitiesasLife(autozoe),Wisdom(autosophia),andtheother

    currentsoftheUniversalstreambegintopermeateitonebyone.

    Thustheseparateindividuals,accordingtothevariouslaws(logoi)

    oftheirgeneraandspecies,arecreatedinthisworldofTime.And

    eachthing,whileitexistsintheworld,hastwosidestoits

    existence:one,outsideitscreatedbeing(accordingtothesenseof

    theword"outside"explainedabove),intheSuper-Essencewhereinall

    thingsareOneThing(asallpointsmeetatinfinityorasaccording

    totheneo-PlatonicsimileusedbyDionysius,theradiiofacircle

    meetatthecentre),andtheotherwithinitsowncreatedbeingon

    thislowerplanewhereallthingsareseparatefromeachother(asall

    pointsinspaceareseparateorastheradiiofthecircleare

    separateatthecircumference).Thisparadoxisoftheveryutmost

    importance.

    Thevariouskindsofexistencesbeingnowcreatedinthisworldof

    time,wecanregardthemasrangedinanascendingscalebetween

    NothingnessandtheSuper-Essence,eachrankofbeingsubsumingthe

    qualitiesofthosethatliebelowit.Thuswegetthefollowingsystem

    inascendingorder:Existence,Life,Sensation,Reason,Spirit.Andit

    istothisscalethatDionysiusalludeswhenhespeaksofthe

    extremitiesandtheintermediatepartsofthecreation,meaningbythe

    extremitiesthehighestandthelowestorders,andbytheintermediate

    partstheremainder.

    ThediminutionofBeingwhichwefindinglancingdowntheladderis,

    Dionysiustellsus,nodefectinthesystemofcreation.Itisright

    thatastoneshouldbebutastoneandatreenomorethanatree.

    Eachthing,beingitselfhoweverlowly,isfulfillingthelawsofits

    kindwhichpre-exist(afteratranscendentmanner)inthe

    undifferentiatedSuper-Essence.If,however,thereisadiminutionof

    Beingwheresuchdiminutionhasnoplace,thentroublebeginsto

    arise.Thisis,infact,theoriginandnatureofevil.Foraswe

    ascendthescaleofBeing,freshlawsateachstagecounteractthe

    lawsofthestagebelow,thelawoflifebywhichthebloodcirculates

    andlivingthingsgrowupwardscounteractingthemerelawofinert

    gravitation,andagain,thelawsofmoralitycounteractingtheanimal

    passions.Andwherethiscounter-actionfails,disasterfollows.A

    hinderedcirculationmeansill-health,andahinderedself-control

    meanssin.Whereasastoneismerelylifeless,acorpseisnotonly

    lifelessbutdead;andwhereasabruteisun-moral,abrutalmanis

    wicked,orimmoral.Whatintheonecaseistheabsencefromathing

    ofthatwhichhasnoproperplaceinit,isintheothercasethe

    failureofthething-spropervirtues.

    _________________________________________________________________

    [1]AppearanceandReality(2nded.),pp.445ff.

    [2][AugustinesaysindeedthattheFatherandtheSonexist,non

    secundumsubstantiam,sedsecundumrelativum(DeTrin.v.6).But

    Augustine-sargumentis,thatwhilenoattributeofGodisaccidental,

    yetallattributesarenotsaidwithreferencetoHissubstance.

    CertainattributesofGodareneitheraccidentalnorsubstantial,but

    relative.ThisappliestoDivineFatherhoodandSonship.Forthe

    FatheriswhatHeisinrelationtotheSon,andsimilarlytheSonto

    theFather.Butthesearerelationsof"Beings,"andarerelations

    whichare"eternalandunchangeable."Augustinedoesnotaffirma

    supra-personalrealityofGodbehindtheTrinityofmanifestation.For

    AugustinetheFatherandtheSonareultimaterealities."Butifthe

    Father,inthatHeiscalledtheFather,weresocalledinrelationto

    Himself,nottotheSon;andtheSon,inthatHeiscalledtheSon,

    weresocalledinrelationtoHimself,nottotheFather;thenboth

    theonewouldbecalledFather,andtheotherSon,accordingto

    substance.ButbecausetheFatherisnotcalledtheFatherexceptin

    thatHehasaSon,andtheSonisnotcalledSonexceptinthatHehas

    aFather,thesethingsarenotsaidaccordingtosubstance;because

    eachofthemisnotsocalledinrelationtoHimself,buttheterms

    areusedreciprocallyandinrelationeachtotheother;noryet

    accordingtoaccident,becauseboththebeingcalledtheFather,and

    thebeingcalledtheSon,iseternalandunchangeabletothem.

    Wherefore,althoughtobetheFatherandtobetheSonisdifferent,

    yettheirsubstanceisnotdifferent;becausetheyaresocalled,not

    accordingtosubstance,butaccordingtorelation,whichrelation,

    however,isnotaccident,becauseitisnotchangeable."——Aug.,De

    Trin.v.6-Ed.]

    [3]DeTrin.v.6.

    [4]SeeDeTrin.viii.4."NotthisandthatGood;buttheveryGood

    NotagoodPersonality(animus)butgoodGoodness";andvii.11,

    wherehecondemnsthosewhosaythewordpersonaisemployed"inthe

    senseofaparticularmansuchasAbraham,Isaac,orJacob,oranybody

    elsewhocanbepointedoutasbeingpresent."

    [5]Summa,Pars.III.Q.x.Art.i.

    _________________________________________________________________

    IV——THEPROBLEMOFEVIL

    AtwearisomelengthDionysiusdiscussestheproblemofevilandshows

    thatnothingisinherentlybad.Forexistenceisinitselfgood(as

    comingultimatelyfromtheSuper-Essence),andallthingsare

    thereforegoodinsofarastheyexist.Sinceevilisultimately

    non-existent;atotallyevilthingwouldbesimplynon-existent,and

    thustheevilintheworld,whereveritbecomescomplete,annihilates

    itselfandthatwhereinitlodges.Wemayillustratethisthoughtby

    thenatureofzeroinmathematics,whichisnon-entity(since,added

    tonumbers,itmakesnodifference)andyethasanannihilatingforce

    (sinceitreducestozeroallnumbersthataremultipliedbyit).Even

    soevilisnothingandyetmanifestsitselfintheannihilationofthe

    thingsitqualifies.Thatwhichwecallevilintheworldismerelya

    tendencyofthingstowardsnothingness.Thussicknessisatendency

    towardsdeath,anddeathissimplythecessationofphysicalvitality.

    Andsinisatendencytowardsspiritualdeath,whichisthecessation

    ofspiritualvitality.But,sincethegroundofthesoulis

    indestructible,acompletecessationofitsbeingisimpossible;and

    henceeventhedevilsarenotinherentlybad.Weretheysuchthey

    wouldceaseipsofactotoexist.

    Dionysiusheretouchesincidentallyonamysticaldoctrinewhich,as

    developedbylaterwriters,afterwardsattainedthegreatest

    importance.Thisdoctrineofatimelessselfisthepostulate,

    perhaps,ofallChristianmysticism.Theboldestexpressionofitis

    tobefoundinEckhartandhisdiscipleTauler,whobothsaythateven

    thelostsoulsinhellretainunalteredtheultimatenobilityoftheir

    being.Andlestthisdoctrineshouldbethoughttotriflewithgrave

    matters,beitrememberedthatthesinfulnessandgravityofsinare

    simplyduetothisindestructiblenobilityofourbeing.Mancannot

    becomenon-moral,andhencehiscapacityforwickedness.Thesoulis

    potentiallydivine,andthereforemaybeactuallysatanic.Thevery

    devilsinhellcannotdestroytheimageoftheGodheadwithinthem,

    anditisthisimagethatsindefiles.

    Itfollowsfromtheultimatenon-entityofevilthat,insofarasit

    exists,itcanonlydosothroughbeingmingledwithsomeelementof

    good.TotakeanillustrationgivenbyDionysiushimself,wherethere

    isdiseasethereisvitality,forwhenlifeceasesthesickness

    disappearsindeath.Theuglinessofevilliespreciselyinthefact

    thatitalways,somehoworother,consistsinthecorruptionof

    somethinginherentlygood.

    Itis,however,thisuglinessofthingsthatDionysiusfailsto

    emphasize,andhereinliesthegreatweaknessofhisteaching.Not

    onlydoeshe,withthemisguidedzealofanapologist,gloze

    deliberatelyovercertainparticularcrueltiesoftheCreationand

    acceptthemasfiniteformsofgood,butalsohetendstoexplainaway

    theverynatureofevilinitself.Hetendstobemisledbyhisown

    truetheories.Foritistruethatevilisultimatelynon-existent.

    St.Augustinetaughtthiswhenhesaid:"Sinisnought";[6]sodid

    JulianofNorwich,who"sawnotsin,"becauseshebelieves"ithathno

    mannerofsubstancenoranypartofbeing."[7]ThefaultofDionysius

    isthenaturalfailureofhismentaltypetograspthemerefactsof

    theactualworldasmerefacts.Heissodazzledwithhisvisionof

    ultimateRealitythathedoesnotfeelwithanyintensitythepartial

    realitiesofthisfiniteuniverse.Hence,thoughhistheoryofevil

    is,inthemain,true,hedoesnotquitegraspthetrueapplicationof

    histheorytothisworldofactualfacts.

    Forthisworldisbyitsverynaturefinite.Andhence,iftheevilin

    itis(asDionysiusrightlysays)butpartial,itmustalsobe

    remembered(asheforamomentforgets)thatitsveryexistenceisbut

    partial.And,therefore,thoughevilisultimatelynon-existent,yet

    thebadqualitiesofthingsmay,sofarasthispresentworldis

    concerned,haveasmuchreality,oratleastasmuchactuality,as

    theirgoodqualities.Andwhenwesaythatevilisultimately

    non-existentwemerelymeanthateviloughttohavenoactualityhere,

    notthatithasnone.Dionysiuscallsevilalapseandfailureofthe

    creature-spropervirtues.Butalapseorfailurehasinitsomething

    positive,asheinthesamebreathbothadmitsbyusingthewordand

    alsotriestoexplainaway.Itisaspositiveasthevirtuesfrom

    whichitlapses.Theabsenceofawoodenblockisnothing,lighthas

    noproperplacethere,buttheair,wherelightshouldisdarknessand

    isavisibleshadow.St.Augustinehascrystallizedthistruthinhis

    famousepigram,quotedaboveinpart,whichrunsinfullasfollows:

    "Sinisnaught,andmenarenaughteswhentheysin."Thevoidleftby

    thewantofagoodthinghasacontentconsistinginthewant.

    ProbablyhadDionysiusseenmoreoftheworld-smiseryandsinhe

    wouldhavehadastrongersenseofthisfact.Andinthatcasehe

    mouldhavegivenmoreprominencethanhegives,inhisextantwritings

    atleast,totheCrossofChrist.

    Twothingsshould,however,beborneinmind.Inthefirstplaceheis

    writingforintellectualChristiansinwhomhecantakeforgranted

    bothanunderstandingofmetaphysicsandahorrorofsin.Tosuch

    readersthenon-existenceofevilcouldnothavethesamemeaningas

    itwouldtotheworldoutside.Forthesamereasonhe(likeother

    Christianteachersafterhim)speaksofGod-stranscendent

    Non-Existencewithoutfearinglesthiswordsshouldbeinterpretedas

    atheism.Infact,toguardagainstmisinterpretationheuttersthe

    expresswarningthatmysteriescanonlybetaughttotheInitiated.

    [8]

    Inthesecondplacethroughouthiswholetreatmentofevil,heisno

    doubtwritingwithaneyeonthedualisticheresyoftheManichees,

    whichwasprevalentinhisday.Hencetheoccasionalindiscretionof

    thezealwithwhichheseekstoblockeveryloop-holelookingtowards

    dualism.Theresultisaone-sidedemphasisinhisteachingrather

    thanpositiveerror.Herightlydeniesadualismofultimate

    realities;buthetendstoignore,ratherthantodeny,theobvious

    dualismofactualfacts.

    BeforeproceedingtotheMethodofContemplationwhichcrownsand

    vitalizestheentirespeculativesystemofDionysius,itwillbewell

    tobringtogetherinoneparagraphthevariousmeaningshegivesto

    Non-Existence.

    (1)TheSuper-Essencetranscendsthedistinctionbetweenthe

    Aristotelian"Matter"and"Form";butinthisworldthetwoare

    distinctfromeachother.Andwhereas,inthisworld,Formwithout

    "Matter"hasanabstractexistenceforthought,"Matter"withoutForm

    hasnone.Thusmere"Matter"isnon-existent.Andhencethingsboth

    beforetheircreationandaftertheirdestructionarenon-existent,

    fortheir"Matter"hasthenno"form."(2)SimilarlyGoodwithoutevil

    existsasthehighestManifestationor"Form"oftheGodhead,butevil

    withoutGoodisformlessandthereforenon-existent.(Thisdoesnot

    meanthat"Matter"ortheworld-stuffisevil,butthatneitheritnor

    evilisanythingatall.)Andsinceevilisultimatelyaltogether

    non-existent,allthingsarenon-existentinsofarastheyareevil.

    (3)Finally,theSuper-Essenceis,inatranscendentmanner,

    non-ExistentasbeingbeyondExistence.Andhencetheparadoxthatthe

    destructiveforceofevilandthehigherimpulsetowardstheGodhead

    bothhavethesamenegativeprincipleofadiscontentwiththe

    existentworld——thedangerous,yettrue,doctrine(taught,among

    others,bySt.Augustine[9]andDante[10])thatevilisamistaken

    questforGood.

    Theprincipleofthisclassificationisquitesimple.Itliesinthe

    factthatBeingisthemostuniversaloftheEmanationsorForms,and

    thatallthingsthereforeexistonlyinsofarastheypossessForm.

    Hencethewantofall"form"isnon-entityandmakesthingswhichare

    withoutanyformtobenon-existent;thatwantofproper"form"which

    wecallevilisatendencytonon-entityandmakesevilthingstobe

    sofarnon-existent;thewantofcompletesubstantialorspiritual

    "form"makesmerelyexistentthings(i.e.lifelessthings)tobe

    "un-existent";andthetranscendenceofall"Form"makesthe

    Super-Essencetobeinaspecialsense"Non-Existent."

    Thetheoryofevil,asgivenabove,isworkedoutinamanner

    sufficientlystartling.

    Wenaturallydivideexistentthingsintogoodandbadanddonotthink

    ofnon-existentthingsasbeingthingsatall.Dionysius,with

    apparentperversity,saysallthingsaregood,andthenproceedsto

    dividetheminto"Existent"and"Non-Existent"!Thereasonisthis:

    Allthingshavetwosidestotheirbeing:theoneintheSuper-Essence

    andtheotherinthemselves.IntheSuper-Essencetheyareeternally

    good,evenbeforetheircreation.Butinthemselves(i.e.intheir

    createdessence)theywerewhollynon-existentbeforetheirtemporal

    creation,andafteritarepartiallynon-existentinsofarasthey

    aretaintedwithevil.

    _________________________________________________________________

    [6]Com.onSt.Johni.13.Cf.Conf.vii.18;xii.11.

    [7]RevelationsofDivineLove,xxvii.

    [8]Div.Nom.i.8,adfin.;Myst.Theol.i.2.

    [9]Conf.ii.6,12-14

    [10]Parad.v.10-12

    _________________________________________________________________

    V——CONTEMPLATION

    Sofarthisdoctrineofadualstatebelongingtoallthingsmayseem

    anunprofitablespeculation.Wenowcometothepointwhereitstrue

    valuewillbeseen.ForitunderliesaprofoundtheoryofPersonality

    andarichmethodofContemplation.Thispartofthesubjectis

    difficult,andwillneedcloseattention.

    TheprocessofCreationadvancesfromthesimpletothecomplexas

    LifeisaddedtomereBeing,andConsciousnesstoLife,and

    RationalitytoConsciousness.Butfromthispointtherebeginsanew

    phaseintheprocess.Man,havingasitwerefloatedintotheworld

    downtheUniversalstreamofEmanation,nowentersintohisspirit,

    andsoplungesbeneaththestream,andtherebelowitssurfacefinds

    anundercurrentwhichbeginstosweephiminacontrarydirection

    towardstheSource.Bythedownwardmovementhispersonalityhasbeen

    produced,bythisupwardmovementitwillbetransformed.

    SomanpressesontowardsGod,andthemethodofhisjourneyisa

    concentrationofallhisspiritualpowers.Bythismethodhegathers

    himselftogetherawayfromoutwardthingsintothecentreofhis

    being.Andthushegraduallybecomesunifiedandsimplified,likethe

    AngelswhosecreationDionysiuswasabletoplaceatthevery

    commencementofthedevelopingtemporalorderpreciselybecausetheir

    natureisofthisutterlysimpleandconcentratedkind.And,because

    theprocessofadvanceisoneofspiritualconcentration,andmoves

    moreandmorefromexternalthingsintothehiddendepthsofthesoul,

    thereforemanmustcastawaytheseparateformsofthoseelements

    whichhethusdrawsfromthecircumferenceintothecentreofhis

    personalspirit.Havingsuckedthenourishmentfromthevariousfruits

    growingseverallyintheirdifferentproperzonesbythemarginofthe

    streamupwhichhepresses,heassimilatesthosevitalizingelements

    intohisowntissues(findingeachfoodsuitedinturntohis

    advancingstrength)andcaststherindawayasathingnolonger

    needed.Andthisrejectionofthehuskinwhichthenourishingfruit

    hadgrownistheprocessdescribedbyDionysiusastheViaNegativa.

    Letusconsiderthismattermoreindetail.

    ThefirststageofReligionisanthropomorphic.Godisconceivedofas

    amagnifiedManwithanoutwardform.Thisnotioncontainssomelow

    degreeoftruth,butitmustbespiritualized.Andincastingawaythe

    materialisticdetailsoftheconceptionwebegintoenteronaVia

    Negativa.AlleducatedChristiansenteronthispath,thoughveryfew

    aregiventhetaskofpursuingittotheend.Sofirstthenotionof

    anoutwardmaterialformiscastawayandthenthenotionofchange.

    GodisnowregardedasachangelessandimmaterialBeing,possessing

    allthequalitiesofPersonalityandallthecapacitiesofSensation

    andPerceptioninaneternalandspiritualmanner.Thisisa

    conceptionofGodbuiltup,largely,bytheDiscursiveReasonand

    appealingtothatsideofournature.ButtheIntuitiveReasonseeks

    topiercebeyondthisshimmeringcloudintothehiddenLightwhich

    shinesthroughit.FortheminddemandsanAbsoluteUnitybeyondthis

    varietyofAttributes.AndsuchaUnity,beinganaxiomorpostulate,

    liesinaregionbehindthedeductionsoftheDiscursiveReason.For

    alldeductiondependsuponaxioms,andaxiomsthemselvescannotbe

    deduced.

    Thusthehumanspirithastravelledfar,butstillitisunsatisfied.

    FromthesimpleunityofitsownbeingitgazesupattheSimpleUnity

    oftheUncreatedLightwhichstillshinesaboveitandbeyondit.The

    LightisOneThingandthehumanspiritisanother.Allelementsof

    differenceinthehumanspiritandintheUncreatedLighthave

    disappeared,buttherestillremainstheprimarydistinctionbetween

    ContemplatingSubjectandContemplatedObject.Thehumanselfandthe

    UncreatedLightstandinthemutualrelationshipsof"Me"and"Thee."

    Thatwhichsays"Me"isnottheBeingWhichisaddressedas"Thee";

    andtheBeingaddressedas"Thee"isnotthatwhichsays"Me."Thetwo

    standoveragainstoneanother.

    Thisrelationshipmustnowbetranscendedbyaprocessleadingto

    ecstasy.Thehumanspiritmustseektogoforthoutofitself(i.e.

    outofitscreatedbeing)intotheUncreatedObjectofits

    contemplationandsotobeutterlymerged.Soitceasestodesireeven

    itsownbeinginitself.Castingselfhoodaway,itstrivestogainits

    truebeingandselfhoodbylosingthemintheSuper-Essence.Laying

    itsintellectualactivitytorestitobtains,byahigherspiritual

    activity,amomentaryglimpseintothedepthsoftheSuper-Essence,

    andperceivesthatTherethedistinctionbetween"Me"and"Thee"is

    not.ItseesintothehiddenrecessesofanunplumbedMysteryinwhich

    itsownindividualbeingandallthingsareultimatelytranscended,

    engulphedandtransformedintooneindivisibleLight.Itstandsjust

    withinthebordersofthisMysteryandfeelstheprocessof

    transformationalreadybeginningwithinitself.And,thoughthe

    movementsoftheprocessareonlyjustcommenced,yetitfeelsbya

    hiddeninstincttheultimateGoalwhithertheymustlead.For,as

    Ruysbroecksays:"TosuchmenitisrevealedthattheyareThatwhich

    theycontemplate."

    ThistranscendentspiritualactivityiscalledUnknowing,Forwhenwe

    knowathingwecantraceoutthelinesofdifferencewhichseparate

    itfromotherthings,orwhichseparateonepartofitfromanother.

    Allknowledge,infact,consistsin,oratleastincludes,thepower

    ofseparating"This"from"That."ButintheSuper-Essencethereare

    nolinesofdifferencetotrace,andthereisno"This"or"That."Or

    rather,toputitdifferently,"This"and"That,"beingnow

    transcended,aresimplyoneandthesamething.Whilethehumanspirit

    isyetimperfect,itlooksupandseestheSuper-Essencefarbeyond

    it.Atthisstageitstillfeelsitselfas"this"andstillperceives

    theSuper-Essenceas"That."Butwhenitbeginstoenteronthestage

    ofspiritualReflection(tousethetechicaltermborrowedby

    DionysiusfromtheMysteries)itpenetratestheSuper-Essenceand

    darklyperceivesthatTherethedistinctionultimatelyvanishes.It

    seesapointwhere"this"istransfiguredinto"That,"and"That"is

    wholly"this."And,indeed,already"That"beginstopourItself

    totallyinto"this"throughtheactwhereby"this"hasplungeditself

    into"That."

    Thustheultimategoalofthe"ego"nowseenafarbyUnknowingand

    attainable,perhaps,hereafter,istobemerged.Andyetitwillnever

    belost.EventhelastdizzyleapintoAbsorptionwillbeperformedin

    atruesensebythesoulitselfandwithinthesoulitself.The

    statementofDionysiusthatintheSuper-Essenceallthingsare"fused

    andyetdistinct,"whencombinedwiththedoctrineofhuman

    immortality,meansnothingelse.Foritmeansthattheimmortalityof

    thehumansoulisofanindividualkind;andsotheself,inone

    sense,persistsevenwhile,inanothersense,itismerged.Thisis

    themostastoundingparadoxofall!AndDionysiusstatestheapparent

    contradictionwithoutseekingtoexplainitsimplybecause,hereas

    elsewhere,heisnotmuchconcernedwiththeorybutismerely

    strugglingtoexpressinwordsanoverwhelmingspiritualexperience.

    Theexplanation,however(ifsuchitmaybecalled)caneasilybe

    deducedfromhistheoryofexistenceandofpersonality.

    Allthingshavetwosidestotheirexistence:oneinthe

    Super-Essence,theotherinthemselves.Thusahumanpersonalityis

    (inWilliamLaw-swords)an"outbirth"fromtheGodhead.Andhavingat

    lastmadeitsjourneyHome,itmuststillpossessthesetwosidesto

    itsexistence.Andhence,whereasontheonesideitismerged,onthe

    otheritisnot.Itsverybeingconsistsofthisalmostincredible

    paradox.Andpersonalityisaparadoxbecausethewholeworldisa

    paradox,andthewholeworldisfulfilledinpersonality.

    Forthisprincipleofatwofoldexistenceunderliesallthings,andis

    areflectionoftheSuper-EssentialNature.AstheSuper-Essencehas

    aneternaltendencytopassoutofItselfbyemanation,sothe

    creatureshaveatendencytopassoutofthemselvesbyspiritual

    activity.AstheSuper-Essencecreatestheworldandourhumansouls

    byaspeciesofDivine"ecstasy,"sothehumansoulmustreturnbyan

    answering"ecstasy"totheSuper-Essence.Onbothsidesthereisthe

    sameprincipleofSelf-Transcendence.TheverynatureofRealityis

    suchthatitmusthaveitsbeingoutsideitself.

    Andthisprincipleofself-transcendenceorecstasyunderliesnotonly

    thesolitaryquestoftheindividualsoulforGod,butalsothemutual

    relationsofthevariousindividualswitheachother.Inalltheir

    socialactivitiesoflovingfellowshipthecreaturesseekandfind

    themselvesinoneanotherandsooutsideofthemselves.Itisthevery

    essenceofRealitythatitisnotself-sufficingorself-contained.

    NotonlydothecreaturesinwhichtheSuper-Essenceoverflows

    possess,byanansweringmystery,theirtruebeinginthe

    Super-Essence,but,asaresultofthis,theypossesstheirtruebeing

    ineachother;forintheSuper-Essenceeachhasitsplaceasan

    elementinOnesingleandindivisibleReality.Wehavehere,infact,

    thegreatantinomyoftheOneandtheMany,ortheUniversalandthe

    Particulars,notsolvedindeed,butpronouncedtobeinsolubleand

    thereforeultimate.Itpenetratesintoaregionbeyondtheintellect,

    andthatiswhytheintellectisfinallybaffledbyit.

    TheDionysiantheorythatonesideofourbeingisoutsideourselves

    intheSuper-Essencewillbefoundincidentallytoreconcile

    PragmatismandIdealismtogether.ForDionysiusteachesthatonone

    sideofourbeingweactuallydevelopinTime.And,ifthisisso,we

    doasthePragmatistsassertliterallymakeReality.Buttheother

    sideofourbeingistimelessandeternallyperfectoutsideourselves.

    Andifthisisso,thenReality,asIdealiststellus,issomething

    utterlybeyondallchange.Perhapsthisparadoxisintendedin

    Wordsworth-snobleline:——

    Sobuildweupthebeingthatweare.[11]

    _________________________________________________________________

    [11]Excursion,iv.,about70linesfromtheend.With"thebeingthat

    weare,"cf.Prelude,xiv.113-115:——

    "Thehighestbliss

    Thatfleshcanknowistheirs——theconsciousness

    Ofwhomtheare."

    _________________________________________________________________

    VI——DIONYSIUSANDMODERNPHILOSOPHY

    LetusnowconsiderthebearingsoftheDionysiantheoryoncertain

    othercurrentsofmodernphilosophy.

    AccordingtoDr.McTaggarteachhumansoulpossesses,behindits

    temporalnature,atimelessselfandeachoneofthesetimelessselves

    isaneternaldifferentiationoftheAbsolute.[12]Nowifthese

    timelessselvesarefinite,thennoneembracesthewholesystem.And,

    ifthatisso,inwhatdoestheSpiritualUnityofthewholeconsist?

    If,ontheotherhand,theyareinfinite,theneachonemustembrace

    thewholeSystem;and,ifso,howcantheyremaindistinct?Havingthe

    samecontext,theymustcoalesceevenas(accordingtoOrthodox

    Theology)the"Persons"oftheTrinitycoalesceintheUnitybehind

    theplaneofManifestation.[13]Dr.McTaggart-sphilosophicalscheme

    isnoble,butitseemsopentothismetaphysicalattack,and

    psychologicallyitappearstobedefectiveasitleavesnoroomfor

    worship,whichisaprimeneedofthehumansoul.TheDionysiantheory

    seemstomeetthedifficulty;forsinceourultimatebeingisoutside

    ourselvesintheSuper-Essence,onesideofourBeingis

    supra-personal.Ourfiniteselvesare,onthatside,mergedtogether

    inOneInfinite"Self"(ifItmaybethusinadequatelydescribed);and

    thisInfiniteSelf(sotocallIt)embraces,andistheSpiritual

    UnityofthewholeSystem.AndthisInfiniteSelf,seenfromafar,is

    andmustbetheObjectofallworshipuntilatlastworshipshallbe

    swallowedupinthecompletenessofUnknowing.

    Theparadoxthatourtrueexistenceis(inasense)outsideourselves

    istheparadoxofalllife.Welivebybreathandfood,andsoour

    lifeisinthesethingsoutsideourindividualbodies.Ourlifeisin

    theairandinournourishmentbeforeweassimilateitasourown.

    Moreastonishingstill,Bergsonhasshownthatourperceptionsare

    outsideusinthethingsweperceive.[14]WhenIperceiveanobjecta

    livingcurrentpassesfromtheobjectthroughmyeyesbytheafferent

    nervestothebrain,andthencebytheefferentnervesoncemoreto

    theobjectfromwhichitstarted,causingameresensationinme(i.

    e.inmybody)butcausingmealsobythatsensationtohavea

    perceptionoutsideme(i.e.outsidemybody)inthethingIlookat.

    Andallwhogazeuponthesameobjecthavetheirperceptionsoutside

    themselvesinthatsameobjectwhichyetisindivisiblyone.Evenso

    arewetofindatlastthatweallhaveourtrueselfhoodsintheOne

    Super-Essenceoutsideus,andyeteachshallallthetimehavea

    feelinginhimselfofhisownparticularbeingwithoutwhichthe

    Super-Essencecouldnotbehis.

    ThedoctrineofUnknowingmustnotbeconfoundedwithHerbert

    Spencer-sdoctrineoftheUnknowable.Theactualtermsmaybesimilar:

    themeaningsareatoppositepoles.ForHerbertSpencercouldconceive

    onlyofanintellectualapprehension,whichbeinggone,nothing

    remained:Dionysiuswasfamiliarwithaspiritualapprehensionwhich

    soarsbeyondtheintellect.HenceHerbertSpencerpreachesignorance

    concerningultimatethings;Dionysius(likeBergsoninmoderntimes)

    [15]atranscendenceofknowledge.Theonemeansastatebelowthe

    understandingandtheotherastateaboveit.Theoneteachesthat

    UltimateRealityis,andmustalwaysbe,beyondourreach;theother

    thattheUltimateRealityatlastbecomessonearasutterlytosweep

    away(inasense)thedistinctionwhichseparatesusfromIt.That

    thisisthemeaningofUnknowingisplainfromthewholetrendofthe

    Dionysianteaching,andisdefinitelystated,forinstance,inthe

    passageaboutthestatueorinotherswhichsaythattheDivine

    Darknessisdarkthroughexcessoflight.Itisevenpossiblethatthe

    word"Unknowing"was(withthispositivemeaning)atechnicaltermof

    theMysteriesoroflaterGreekPhilosophy,andthatthisisthereal

    explanationandinterpretationoftheinscriptionontheAthenian

    altar:"TotheUnknownGod."[16]

    _________________________________________________________________

    [12]StudiesinHegelianCosmology,especiallyinchaps.ii.andiii.

    [13]St.ThomasAquinas,Summa,ParsI.Q.xl.Art.iii.

    [14]MatièreetMémoire,chap.i.

    [15]SeevolutionCréatrice,towardstheend,

    [16]Actsxvii.23Cf.Norden-sAgnostosTheos.

    _________________________________________________________________

    VII——THEPSYCHOLOGYOFCONTEMPLATION

    Bethisasitmay,Dionysiusisunquestionablyspeakingofa

    psychologicalstatetowhichhehimselfhasbeenoccasionallyled.It

    must,however,becarefullydistinguishedfromanotherpsychological

    state,apparentlythesameandyetreallyquitedifferent,ofwhich

    thereisalsoevidenceinotherwriters.

    Amielspeaksofamentalconditioninwhichtheselfliesdormant,

    dissolved,asitwere,andabsorbedintoanundifferentiatedstateof

    being;anditiswellknownthataman-sindividualitymaybecome

    mergedintheimpersonalexistenceofacrowd.Thecontrastbetween

    suchastateandUnknowingconsistswhollyinthedifferenceof

    spiritualvaluesandspiritualintensity.Amielfeltthepsychic

    experiencementionedabovetobeenervating.Andthedangerisfairly

    obvious.Forthispsychicstatecomesnotthroughspiritualeffortbut

    throughspiritualindolence.Andthereposeofspiritualattainment

    mustbeastrenuousrepose.

    Thesamepsychicmaterialmaytakeeitheroftwooppositeforms,for

    thehighestexperiencesandthelowestarebothmadeofthesame

    spiritualstuff.Thatiswhygreatsinnersmakegreatsaintsandwhy

    ourLordpreferreddisreputablepeopletotherespectablerighteous.A

    stormofpassionmayproduceaSonataofBeethovenoritmayproduce

    anactofmurder.Alldependsonthequalityanddirectionofthe

    storm.Sointhepresentinstance.Thereisahighermergingofthe

    selfandalowermergingofit.Theoneisabovethelevelof

    personality,theotherbeneathit;theoneisreligioustheother

    hedonistic;theoneresultsfromspiritualconcentrationandtheother

    fromspiritualdissipation.

    Apparentlyoursoulsarecrystallizations,asitwere,outofan

    undifferentiatedpsychicocean.Soourpersonalitiesareformed,which

    wemustkeepinviolate.Tomeltback,thoughbutforatime,intothat

    oceanwouldbetosurrenderourheritageandtoincurgreatloss.This

    istheobjectiontomerepsychictrances.Butsomehavebeencalledon

    toadvancebytheintensificationoftheirspiritualpowersuntilthey

    haveforamomentreachedaverydifferentOcean,which,withits

    ferventheat,hasburstthehardoutercaseoftheirfiniteselfhood,

    andsotheyhavebeenmergedinthatVastSeaofUncreatedLightwhich

    hasbroughtthemnolossbutonlygain.

    Justasinearlydayssomehadspecialgiftsofprophecythroughthe

    poweroftheHolyGhost,butsomethroughthepowerofSatan,andthe

    testlayinthemanifestedresults,[17]sointhepresentinstance.

    Wecannotdoubtthattheexperienceistrueandvalidwhenweseeits

    gloryshiningforthinthehumbleSaintsofGod.

    ToillustratethisexperiencefullyfromthewritingsoftheSaints

    wouldneedavolumetoitself.Letustakeaveryfewexamplesfrom

    oneortwowritersofunquestionedorthodoxy.

    Andfirst,forthetheoryofpersonalityimpliedinitwemayturnto

    Pascal,whoseteachingamountstoverymuchthesamethingasthatof

    Dionysius."Lemoi,"hesays,"esthaissableEnunmot,leMoi

    adeuxqualités:ilestinjusteensoi,encequ-ilsefaitcentredu

    tout;ilestencommondeauxautres,encequ-illesventasservir:car

    chaqueMoiestl-ennemietvoudraitêtreletyrandetouslesautres."

    [18]Thusself-centredMoi,orPersonality,iswronginherentlyand

    notonlyinitsresults.Anditisinherentlywrongbecausea

    personalityhasnorighttobethecentreofthings.Fromthiswemay

    conclude(1)thatGod,asbeingtherightfulCentreofallthings,is

    notaMoi,orPersonality;and(2)thatthetranscendenceofourMoi,

    orPersonality,isourhighestduty.What,then,isthegoaltowhich

    thistranscendencewillleadus?Pascalhasaclear-cutanswer:"Il

    n-yaquel-treuniverselquisoittelLeBienUniverselest

    ennous,estnousmêmesetne-sepasnous."[19]Thisisexactlythe

    Dionysiandoctrine.Eachmustenterintohimselfandsomustfind

    SomethingthatishistrueSelfandyetisnothisparticularself.

    HistruebeingisdeepwithinhissoulandyetinSomethingOtherthan

    hisindividualitywhichiswithinhissoulandyetoutsideofhim.We

    maycompareSt.Augustine-swords:"Ienteredintotherecessesofmy

    beingandsawabovemymindanUnchangingLight.[20]

    Where,then,didIfindTheeexceptinThyselfabovemyself?"[21]

    NowfortheactualexperienceofUnknowingandoftheNegativePath

    thatleadstoit.Thefinestdescriptionofthis,oratleastofthe

    aspirationafterit,istobefoundinthefollowingpassagefromthe

    ConfessionsofSt.Augustine:[22]

    "Couldonesilencetheclamorousappetitesofthebody;silencehis

    perceptionsoftheearth,thewater,andtheair;couldhesilencethe

    sky,andcouldhisverysoulbesilentuntoitselfand,byceasingto

    thinkofitself,transcendself-consciousness;couldhesilenceall

    dreamsandallrevelationswhichthemindcanimage;yea,couldhe

    entirelysilencealllanguageandallsymbolsandeverytransitory

    thing——inasmuchastheseallsaytothehearer:`Wemadenotourselves

    butweremadebytheEternal——if,aftersuchwords,theywere

    forthwithtoholdtheirpeace,havingdrawnthemind-seartowards

    theirMaker,andHewerenowtospeakalone,notthroughthembutby

    Himself,sothatwemighthearHisword,notthroughhumanlanguage,

    northroughthevoiceofanangel,northroughanyutteranceoutofa

    cloud,northroughanymisleadingappearance,butmightinsteadhear,

    withoutthesethings,theveryBeingHimself,Whosepresenceinthem

    welove——mighthearHimwithourSpiritevenasnowwestrainour

    intellectandreach,withtheswiftmovementofthought,toaneternal

    Wisdomthatremainsunmovedbeyondallthings——ifthismovementwere

    continued,andallothervisions(beingutterlyunequaltothetask)

    weretobedoneaway,andthisonevisionweretoseizethebeholder,

    andweretoswallowhimupandplungehimintheabyssofitsinward

    delights,sothathislifeforevershouldbelikethatfleeting

    momentofconsciousnessforwhichwehavebeenyearning,wouldnot

    suchaconditionasthisbean-EnterthouintothejoyofthyLord-?"

    ThispassagedescribestheViaNegativaintermsofaspirationdrawn

    (wecannotdoubt)fromexperience.Thesoulmustcastallthingsaway:

    sense,perception,thought,andtheveryconsciousnessofself;and

    yettheprocessanditsfinalresultareofthemostintenseand

    positivekind.WeareremindedofWordsworth-s——

    "Thoughtwasnot;inenjoymentitexpired."[23]

    PerhapsmorestrikingisthetestimonyofStThomas?Kempis,since,

    havingnotasteforspeculation,heisnotlikelytobemisledby

    theories.IntheImitationofChrist[24]occursthefollowing

    passage:"WhenshallIatfullgathermyselfinThee,thatforThy

    loveIfeelnotmyself,butTheeonly,aboveallfeelingandall

    manner,inamannernotknowntoall?"

    Thushespeakslonginglyofastateinwhichtheindividualhuman

    spiritisaltogethermergedandhasnoself-consciousnesswhatever,

    exceptthemereconsciousnessofitsmerging.ItisconsciousofGod

    alonebecause,asanobjectofthought,ithasgoneoutofits

    particularbeingandismergedandlostinHim.Andthewayinwhich

    St.Thomasdescribesthisstateandspeaksofitasnotknowntoall

    suggeststhatitwasknowntohimselfbypersonalexperience.

    Theclearestandprofoundestanalysisofthestate,basedalsoonthe

    mostvividpersonalexperienceofit,isgivenbyRuysbroeck.Thetwo

    followingpassagesareexamples.

    "Thespiritforevercontinuestoburninitself,foritsloveis

    eternal;anditfeelsitselfevermoreandmoretobeburntupin

    love,foritisdrawnandtransformedintotheUnityofGod,wherethe

    spiritburnsinlove.Ifitobservesitself,itfindsadistinction

    andanothernessbetweenitselfandGod;butwhereitisburntupit

    isundifferentiatedandwithoutdistinction,andthereforeitfeels

    nothingbutunity;fortheflameoftheLoveofGodconsumesand

    devoursallthatitcanenfoldinitsSelf."[25]

    "And,afterthis,therefollowsthethirdwayoffeeling;namely,that

    wefeelourselvestobeonewithGod;for,throughthetransformation

    inGod,wefeelourselvestobeswallowedupinthefathomlessabyss

    ofoureternalblessedness,whereinwecannevermorefindany

    distinctionbetweenourselvesandGod.Andthisisourhighest

    feeling,whichwecannotexperienceinanyotherwaythaninthe

    immersioninlove.Andtherefore,sosoonasweareupliftedanddrawn

    intoourhighestfeeling,allourpowersstandidleinanessential

    fruition;butourpowersdonotpassawayintonothingness,forthen

    weshouldloseourcreatedbeing.Andaslongaswestandidle,with

    aninclinedspiritandwithopeneyes,butwithoutreflection,solong

    wecancontemplateandhavefruition.But,attheverymomentinwhich

    weseektoproveandtocomprehendwhatitisthatwefeel,wefall

    backintoreason,andtherewefindadistinctionandanotherness

    betweenourselvesandGod,andfindGodoutsideourselvesin

    incomprehensibility."[26]

    Nothingcouldbemorelucid.ThemoiismergedintheGodheadandyet

    theegostillretainsitsindividualityun-merged,andtheexistence

    oftheperfectedspiritembracesthesetwooppositepolesoffusion

    anddistinction.

    Thesamedoctrineistaught,thoughwithlessmasterlyclearness,by

    St.BernardintheDeDiligendoDeo.Thereis,hesays,apointof

    rapturewherethehumanspirit"forgetsitselfandpasseswholly

    intoGod."Suchaprocessis"toloseyourself,asitwere,likeone

    whohasnoexistence,andtohavenoself-consciousnesswhatever,and

    tobeemptiedofyourselfandalmostannihilated.""Asalittledrop

    ofwater,"hecontinues,"blendedwithalargequantityofwine,seems

    utterlytopassawayfromitselfandassumestheflavourandcolourof

    wine,andasironwhenglowingwithfirelosesitsoriginalorproper

    formandbecomesjustlikethefire;andastheair,drenchedinthe

    lightofthesun,issochangedintothesameshiningbrightnessthat

    itseemstobenotsomuchtherecipientofthebrightnessasthe

    actualbrightnessitself:soallhumansensibilityinthesaintsmust

    then,insomeineffablemanner,meltandpassoutofitself,andbe

    lentintothewillofGodThesubstance(i.e.personality)

    willremainbutinanotherform."[27]

    OfthistranscendentexperienceSt.Bernardbluntlysays:"To

    experiencethisstateistobedeified,"and"Deification"isa

    technicaltermintheMysticalTheologyofboththeEasternandthe

    WesternChurch.ThoughthewordtheosiswasperhapsaMysteryterm,

    yetitoccurs,forinstance,inthewritingsofSt.Macarius,and

    thereisthereforenothingstrangeornovelinthefactthatDionysius

    usesit.Buthecarefullydistinguishesbetweenthisandcognate

    words;andhisfantasticanduncouthdictionis(hereassooften)due

    toastrainingafterrigidaccuracy.TheSuper-Essencehecallsthe

    OriginatingGodhead,orrather,perhaps,theOriginofGodhead

    (Thearchia),justashecallsitalso"theOriginofExistence"

    (ousiarchia).FromthisOriginthereissueseternally,inthe

    UniversalstreamofEmanation,thatwhichhecallsDeityorVeryDeity

    (theotesorautotheotes).ThisDeity,likeBeing,Life,etc.,isan

    effluenceradiatingfromtheSuper-EssentialGodhead,andisadistant

    ViewofItasthedimvisibilityofalandscapeisthelandscapeseen

    fromafar,orastheeffluentheatbelongstoafire.Purifiedsouls,

    beingraiseduptotheheightsofcontemplation,participateinthis

    Effluenceandsoaredeified(theountai)andbecomeinaderivative

    sense,divine(theodeis,theioi),ormayevenbecalledGods(theoi),

    justasbyparticipatingintheEffluenceorEmanationofBeingall

    createdthingsbecomeinaderivativesenseexistent(ousiode,onta).

    TheSuper-EssentialGodhead(thearchia)isbeyondDeityasItis

    beyondExistence;butthenames"Deity"(Theotes)or"Existent"(on)

    maybesymbolicallyorinadequatelyappliedtoIt,asafiremaybe

    termed"warm"fromitsresultsthoughitsactualtemperatureisofan

    intenserkindthanthiswouldimply.Andthenameof"Godhead,"which

    belongstoItmoreproperly,isgivenIt(saysDionysius)merely

    becauseitistheSourceofourdeification.Thusinsteadofarguing

    fromGod-sDivinitytoman-spotentialdivinity,Dionysiusarguesfrom

    theacquisitionofactualdivinitybycertainmentoGod-s

    Supra-Divinity.ThisisonlyanotherwayofsayingthatGodisbutthe

    highestAppearanceorManifestationoftheAbsolute.Andthis(aswas

    seenabove)isonlyanotherwayofstatingtheorthodoxandobvious

    doctrinethatallournotionsofUltimateRealityareinadequate.

    _________________________________________________________________

    [17]1Cor.xii.1-3;1Johniv.1-3.

    [18]Pensées,vi20(ed.Havet).

    [19]Ib.26,xxiv.39.

    [20]Conf.vii.16.

    [21]Ib.x.37.

    [22]Ib.ix.25.

    [23]Excursion,BookI.

    [24]BookIII.,chap.xxiii.

    [25]TheSparklingStone,chap.iii.

    [26]TheSparklingStone,chap.x.

    [27]DeDil.Deo,chap.x.

    _________________________________________________________________

    VIII——THESCRIPTURALBASISOFDIONYSIUS-SDOCTRINES

    Inthetreatise"ConcerningtheDivineNames,"Dionysiusseeksto

    reconcilehisdaringconceptionswithScripture.Norcanhebesaidto

    fail.Hisargument,briefly,isthatinScripturewehaveaRevealed

    ReligionandthatthingswhichareRevealedbelongnecessarilytothe

    planeofManifestation.ThusRevealedReligioninterpretstousin

    termsofhumanthoughtthingswhich,beingIncomprehensible,are

    ultimatelybeyondthought.ThisismerelywhatSt.Augustineteaches

    whenhesays[28]that,thePrologueofSt.John-sGospelrevealsthe

    mysteriesofEternitynotastheyactuallyarebutashumanthought

    cangraspthem.[29]Theneo-PlatonismofDionysiusdoesnot

    invalidateScriptureanymorethanthatofPlotinusinvalidatesthe

    writingsofPlato.Dionysiusmerelysaysthatthereisanunplumbed

    MysterybehindthewordsofScriptureandstreamingthroughthem,just

    asPlotinusandotherneo-Platonistsholdthatthereisanunplumbed

    MysterystreamingthroughfrombehindPlato-scategoriesofthought.

    AndifitbeurgedthatatleastourLord-steachingontheFatherhood

    ofGodcannotbereconciledwiththedoctrineofaSupra-Personal

    Godhead,theanswerisnearathand.[30]ForthePaganPlotinus,

    whosedoctrineissimilartothatofDionysius,givesthisveryname

    of"Father"tohisSupra-PersonalAbsolute——orrathertothatAspect

    ofItwhichcomesintotouchwiththehumansoul.[31]Moreoverinthe

    mostrigidlyorthodoxChristiantheologyGodtheFatherisnota

    Personality.St.Augustine,forinstance,[32]teachesthatthe

    "Persons"oftheTrinityareElementswhosetruenatureisunknownto

    us.[33]Theycorrespondhowever,hesays,tocertainelementsinour

    individualpersonalities,andhencethehumansouliscreated(he

    tellsus)notintheimageofonePersonintheGodheadbutinthe

    imageofthewholeTrinity.[34]Thushebyimplicationdeniesthat

    GodtheFatheris,intheordinarysenseoftheword,aPersonality.

    AndtheteachingofSt.ThomasAquinasisverysimilar.[35]Itmay,

    perhaps,evenbesaidthatthegermofthemoststartlingdoctrines

    whichDionysiusexpoundsmaybeactuallyfoundinScripture.Astate,

    forinstance,whichisnotknowledgeandyetisnotignorance,is

    describedbySt.PaulwhenhesaysthatChristians"knowGodorrather

    areknownofHim."[36]ThisisthementalattitudeofUnknowing.For

    themindisquiescentandemptiedofitsownpowersandsoreceivesa

    knowledgethescopeandactivityofwhichisoutsideitselfinGod.

    Andinspeakingofanecstaticexperiencewhichhehimselfhadonce

    attainedSt.Paulseemstosuggestthathewas,onthatoccasion,

    outsideofhimselfinsuchamannerashardly,intheordinarysense,

    toretainhisownidentity.[37]Moreoverhesuggeststhatthe

    redeemedandperfectedcreationisatlasttobeactuallymergedin

    God(hinaehoTheostapantaenpasin[38]).Andthedoctrineof

    Deificationiscertainly,inthegerm,Scriptural.ForasChristis

    theSonofGodsoarewetobeSonsofGod,[39]andChristis

    reportedactuallytohavebasedHisownclaimstoDeityonthe

    potentialDivinityofthehumansoul.[40]Moreoverwearetoreign

    withHim[41]andare,inamannerpassingourpresentapprehension,

    tobemadelikeHimwhenweseeHimasHeis.[42]

    NowalltheboldeststatementsofDionysiusabouttheultimateglory

    forwhichthehumansoulisdestinedareobviouslytrueofChrist,and

    asappliedtoHim,theywouldbeamerecommentaryonthewords"Iand

    theFatherareOne."[43]ThereforeifChristcametoimpartHisLife

    toussothatthethingswhichareHisbyNatureshouldbeoursby

    Grace,itfollowsthattheteachingofDionysiusisinharmonywith

    ScripturesolongasitismadetorestonthePersonandWorkof

    Christ.And,thoughDionysiusdoesnotemphasizetheCrossasmuchas

    couldbewished,yethecertainlyholdsthatChrististheChannel

    throughwhichthepowerofattainmentiscommunicatedtous.Itmust

    notbeforgottenthatheiswritingasaChristiantoChristians,and

    soassumestheWorkofChristasarevealedandexperiencedFact.And

    sinceheholdsthateveryindividualpersonandthinghasits

    pre-existentlimitsordainedintheSuper-Essence,thereforeheholds

    thattheHumanSoulofChristhasItspreexistentplacethereasthe

    Headofthewholecreation.Thatiswhathemeansbythephrase

    "Super-EssentialJesus,"andthatiswhatistaughtinthequotation

    fromHierotheusalreadyalludedto.Nodoubtthelostworksof

    Dionysiusdealtmorefullywiththissubject,asindeedhehints

    himself.Andif,throughthisscantysenseoftheincredibleevil

    whichdarkensandpollutestheworld,hedoesnotinthepresent

    treatiselaymuchemphasisupontheSaviour-sCross,yethegivesus

    definiteteachingonthekindredMysteryoftheIncarnation.

    _________________________________________________________________

    [28]Com.onSt.John,Tr.I.1:"ForwhocandeclaretheTruthasit

    actuallyis?Iventuretosay,mybrothers,perhapsJohnhimselfhas

    notdeclareditasitactuallyis;but,evenhe,onlyaccordingtohis

    powers.ForhewasamanspeakingaboutGod——oneinspired,indeed,by

    Godbutstillaman.Becausehewasinspiredhehasdeclaredsomething

    oftheTruth——hadhenotbeeninspiredhecouldnothavedeclared

    anythingofit——butbecausehewasaman(thoughaninspiredone)he

    hasnotdeclaredthewholeTruth,butonlywhatwaspossiblefora

    man."

    [29][WhatAugustinesaysisthatSt.John,becausehewasonlyhuman,

    hasnotdeclaredthewholeTruthconcerningDeity.Butthisisvery

    differentfromsayingthatwhatSt.Johnhasdeclareddoesnot

    correspondwiththeeternalReality.WhileAugustineholdsthatthe

    Johanninerevelationisnotcomplete,hecertainlyheldthatitwas

    correctasfarasitgoes.AugustinehadnoconceptionofaDeitywhom

    thequalitiesofself-consciousnessandpersonalitydidnot

    essentiallyrepresent.ItismorethanquestionablewhetherAugustine

    wouldhaveacceptedthestatementthatthePrologueofSt.John-s

    GospeldoesnotrecordthemysteriesofEternity"astheyactually

    are."AugustinehadaprofoundbeliefthatGodasHeisinHimself

    correspondswithGodasHeisrevealed——Ed.]

    [30][ThewriterarguesthatChristandPlotinusbothemploythesame

    expression,Father,totheDeity.Buttheuseofthesameexpression

    willnotprovemuchunlessitisemployedinthesamemeaning.Noone

    canseriouslycontendthatthePaganPlotinusmeantwhatJesusChrist

    meantoftheFatherhoodofGod.Surelyitisunquestionablethatthe

    FatherhoodofGodmeantforJesusChristwhatconstitutedGod-s

    supremereality.Itwasemployedinasensewhichisentirelyforeign

    tothemetaphysicaldoctrineofaSupra-PersonalDeity.TheSemitic

    conceptionoftheGodheadwasnotthatofaneo-Platonist

    metaphysician——Ed.]

    [31]e.g.Enn.I.6,8:"Wehaveacountrywhencewecame,andwehave

    aFatherthere."

    [32][WhatAugustinesaysisthatwedonotspeakofthreeessences

    andthreeGods,butofoneessenceandoneGod.Whythendowespeak

    ofthreePersonsandnotofonePerson?"Why,therefore,dowenot

    callthesethreetogetheronePerson,oroneEssenceandoneGod;we

    saythreePersons,whilewedonotsaythreeGodsorthreeEssences;

    unlessitbebecausewewishsomeonewordtoserveforthatmeaning

    wherebytheTrinityisunderstood,thatwemightnotbealtogether

    silentwhenasked,whatthree,whileweconfessedthattheyare

    three?"1.Augustine-sdistinctionisbetweenthegenusandthe

    species.ThusAbrahamIsaacandJacobarethreespecimensofone

    genus.WhathecontendsisthatthisisnotthecaseintheDeity.2.

    TheessenceoftheDeityisunfoldedintheseThree.And"thereis

    nothingelseofthatEssencebesidetheTrinity.""Innowaycanany

    otherpersonwhateverexistoutofthesameessence"whereasin

    mankindtherecanbemorethanthree.3.Moreoverthethreespecimens

    ofthegenusman,AbrahamIsaacandJacob,aremore,collectively,

    thananyoneofthembyhimself."ButinGoditisnotso;forthe

    Father,theSonandtheHolySpirittogetherisnotagreateressence

    thantheFatheraloneortheSonalone."Whathemeansisthatthe

    Trinityisnottobeexplainedbyspacialmetaphors(DeTrin.vii.

    II).AugustinethenisnotteachingthatthePersonsoftheTrinity

    areElementswhosetruenatureisunknowntous.Hecertainlydoes

    teachthatPersonalityintheGodheadmustexistotherwisethanwhat

    wefindunderhumanlimitations.ButAugustine-sconceptionofDeity

    isnottheSupra-PersonalAbsolute.TohimtheTrinitywasnot

    confinedtotheplaneofManifestation.Wehaveonlytorememberhow

    heregardsSabellianismtoprovethis.Moreover,whocandoubtthat

    Augustine-spsychologicalconceptionofGodastheLover,theBeloved

    andtheLovewhichinitselfispersonal,representedtohismindthe

    innermostrealityandultimateessenceoftheDeity?Godisnotfor

    Augustineasupra-personalsomethinginwhichbothunityandtrinity

    aretranscended.TheTrinityofManifestationisforAugustinethat

    whichcorrespondswithandisidenticalwiththeveryessentialbeing

    ofDeity.GodisnotmerelyThreeasknowntousbutThreeasHeisin

    Himselfapartfromallself-revelation——Ed.]

    [33]DeTrin.vii.11:"WhydowespeakofThree`Persons

    exceptbecauseweneedsomeonetermtoexplainthemeaningofthe

    word-Trinity,-soasnottobeentirelywithoutananswertothe

    question:`ThreeWhat?-whenweconfessGodtobeThree."

    [34]DeTrin.vii.12

    [35]Summa,ParsI.Q.xlv.Art.vii.

    [36]Gal.iv.9.

    [37]2Cor.xii.2-5.

    [38]ICor.xv.28

    [39]NewTestament,passim.

    [40]Johnx.34-36

    [41]2Tim.ii12;Rev.i.6;v.10;xx.6.

    [42]IJohniii.2.

    [43]Johnx.30.

    _________________________________________________________________

    IX——CONCLUSION

    Afewwordsonthismatterandthepresentsketchisalmostdone.The

    Trinity(aswassaid)isSuper-EssentialorSupra-Personal.Itis

    thatSideoftheGodheadwhichisturnedtowardstheplaneof

    Creation.Each"Person"possessesthewholeSuper-EssenceandyetEach

    inadifferentmanner.FortheFatherisoriginativeandtheotherTwo

    "Persons"derivative.TheentireSuper-Essencetimelesslywellsupin

    theFatherandsopasseson(asitwere),timelessandentire,tothe

    SonandSpirit.ThustheSecond"Person"oftheTrinitypossesses

    eternally(liketheotherTwo"Persons"intheGodhead)nothingbut

    thisFormlessRadiance.ButwhentheSecond"Person"becomesIncarnate

    thisFormlessandSimpleRadiancefocusesItself(shallwesay?)in

    thecomplexlensofaHumanIndividuality.OrperhapsChrist-s

    Humanityshouldratherbecomparedtoaprismwhichbreaksthatsingle

    whiteradianceintotheiridescentcoloursofmanifoldhumanvirtues.

    Thencetherestreamsforthaglorywhichseekstokindleinourhearts

    anansweringfirewherebybeingwhollyconsumedwemaypassupoutof

    ourfinitebeingtofindwithintheSuper-Essenceourpredetermined

    Home.

    Suchis,inoutline,theteachingofthisdifficultwriterwho,though

    hetorturedlanguagetoexpressthetruthwhichstruggledwithinhim

    forutterance,yethasoftenbeenrashlycondemnedthroughbeing

    misunderstood.ThechargeofPantheismthathasbeenlaidathisdoor

    isrefutedbytheveryextravaganceofthetermsinwhichheasserts

    theTranscendenceoftheGodhead.Forthetitle"Super-Essence"itself

    impliesaMysterywhichisindeedtheultimateGoalofthecreatures

    butisnotatpresenttheiractualplaneofbeing.ItimpliesaHeight

    which,thoughitbetheirown,theyyetcanreachthroughnothingelse

    thanacompleteself-renunciation.Withgreatershowofreason

    Dionysiushasbeenaccusedofhostilitytocivilizationandexternal

    things.Yethereagainunjustly.For,ifinhissolitaryhermitagehe

    livedfarfromthehauntsofmen,yethewroteanentiretreatiseon

    theinstitutionalsideofReligion;andhedescribeswithimpassioned

    enthusiasmthevisiblebeautiesofNature.And,infact,inhis

    treatmentofevil,hegoesoutofhiswaytoassertthatthewhole

    materialworldisgood.Outwardthingsareassumedasthe

    starting-pointfromwhichthehumanspiritmustrisetoanotherregion

    ofexperience.Dionysiusdoesnotmeanthattheyareallworthless;he

    simplymeansthattheyarenotultimate.Inthepassageconcerningthe

    threemovementsofthesoulheimpliesthatthehumanfacultiesare

    valuablethoughtheymustfinallybetranscended.EvensoMacarius

    tellsusthat"Revelation"isamentalstatebeyond"Perception"and

    beyond"EnlightenedVision."[44]Allournaturalactivitiesmust

    firstsilttogethertheparticleswhichformtheblockofmarble

    beforewecanbytheViaNegativacarvetheimageoutofit.Andif

    thisprocessofrejectiondestroystheblock-soriginalshape,yetit

    needstheblocktoworkupon,anditdoesnotseektogrindthewhole

    materialintopowder.Alllife,whenrightlyunderstood,isakindof

    ViaNegativa,andwemuststruggleaftercertainthingsandthen

    deliberatelycastthemaside,asamusicianmustfirstmasterthelaws

    ofCounterpointandthensometimesignorethem,orastheReligionof

    theLawisapreparationforthehigherReligionoftheSpirit.

    Dionysius,nurturedinphilosophy,passedbeyondPhilosophywithout

    obscurantism,asSt.Paul,nurturedintheLaw,passedbeyondtheLaw

    withoutdisobedience.Finitethingsaregood,fortheypointusonto

    theInfinite;butifwechainourselvestothemtheywillbecomea

    hindrancetoourjourney,whentheycannolongerbeaguide.And

    Dionysiuswouldhaveusnotdestroythembutmerelybreakourchains.

    Hisdoctrinesarecertainlydangerous.Perhapsthatisamarkoftheir

    truth.FortheUltimateTruthofthingsissoself-contradictorythat

    itisboundtobefullofperiltomindslikeourswhichcanonly

    apprehendonesideofRealityatthetime.Thereforeitisnotperhaps

    tobealtogetherdesiredthatsuchdoctrinesshouldbeverypopular.

    Theycanonlybespirituallydiscerned,throughtheintensest

    spiritualeffort.Withoutthistheywillonlytooreadilyleadto

    blasphemousarroganceandselfishsloth.AndyettheViaNegativa,for

    thosewhocanscaleitsdizzyascent,isafterallbutahigher

    altitudeofthatsameroyalroadwhich,whereittraversesmore

    populousregions,weallrecognizeastheonetruePilgrim-sWay.For

    itseekstoattainitsgoalthroughself-renunciation.Andwhereelse

    arethetrueprinciplesofsuchaprocesstobefoundifitbenotin

    thefamiliarvirtuesofChristianhumilityandChristianlove?

    _________________________________________________________________

    [44]Hom.,vii.5.

    _________________________________________________________________

    X——BIBLIOGRAPHY

    [ThewritingsoftheAreopagiteconsistoffourimportanttreatises:

    DedivinisNominibus,DemysticaTheologia,DeCoelestiHierarchia,De

    ecclesiaticaHierarchia;someletters;andanumberoflostdocuments

    referredtointhetreatises.Littlehasbeendoneasyettowardsthe

    provisionofacriticaltext.TheSyriac,ArmenianandArabicversions

    havenotbeeninvestigated.Migne-stextcontainsmanymanifest

    errors;itisareprintoftheVeniceeditionof1755-6.

    TheideasofDionysius-ssystemarediscussedinallbookson

    Mysticism,andamultitudeofmagazinearticles,mainlyinGerman,

    dealwithisolatedpointsintheactualtreatisesbesidestheproblem

    ofauthorship.Thebrieflistgivenbelowwillsufficeforthepresent

    purpose.

    TheDionysianDocumentshavebeencriticallyinvestigatedbyHipler.

    HisworkwasfollowedbyJ.DrsekeinanEssayentitled"Dionysiaca,"

    intheZeitschriftfürWissenschaftlicheTheologie,1887,pp.300-333.

    AlsobyNirschl.andbyStyglmayr.intheHistorischeJahrbuch,1895.

    CriticismontheauthorshiphasbeencontinuedbyHugoKoch,

    "Pseudo-DionysiusAreopagita,"intheForschungenzurChristlichen

    Litteratur-undDogmengeschichte,1900.Ed.byEhrhardandKirsch.Hugo

    Koch-sworkisoneofthebestonthesubject.

    Colet,J.(Dean),TwoTreatisesonTheHierarchiesofDionysius,with

    introductionandtranslation,byJ.H.Lupton(London,1869).

    Fowler,J.,TheWordsofDionysius,especiallyinReferenceto

    ChristianArt(London,1872).J.Parker,EnglishTranslation(Oxford,

    1897).

    Sharpe,A.B.,Mysticism:ItsTrueNatureandValue(London,1910).

    ContainsatranslationoftheMysticalTheologyandofthelettersto

    CaiusandDorotheus.

    Inge,W.R.,ChristianMysticism(London,1899),pp.104-122.

    Jones,RufusM.,StudiesinMysticalReligion(London,1909),Chap.

    IV.

    Gardner,EdmundG.,DanteandtheMystics(London,1913),Chap.III.

    ForthegeneralinfluenceofDionysiusreferenceshouldbemadetothe

    followingwriters——

    Bach,Josef,DieDogmengeschichtedesMittelalters,ITheil.,1874,

    pp.6-15.

    Baur,F.C.,DieChristlicheLehrevonderDreieinigkeitund

    MenschwerdungGottes,1842,Bd.II.,207-251.

    Dorner,DevelopmentoftheDoctrineofthePersonofChrist,English

    translation,Div.ii.,Vol.I.,pp.157ff.

    Westcott,EssayonDionysiustheAreopagiteinReligiousThoughtin

    theWest,1891,pp.142-193.

    Uebinger,J.,DieGotteslehredesNikolausCusanus,1888——Ed.]

    _________________________________________________________________

    _________________________________________________________________

    THEDIVINENAMES

    _________________________________________________________________

    ThisTreatisecontainsthirteenchapters.Thefollowingisabrief

    summaryoftheircontents.

    ChapterI.Introductory.ThePurposeoftheTreatise.Doctrine

    concerningGodtobeobtainedfromtheScriptures.ButalltheNames

    theregivenHimcannotrepresentHimwhoisNameless.Itisonly

    SymbolicalTheology.

    ChapterII.OntheDivineUnityandDistinction.

    ChapterIII.OntheApproachtotheDivine.

    ChapterIV.OnGoodnessasaNameofDeity,includingadiscussionon

    theNatureofEvil.

    ChapterV.OnDeityasBeing.Thethreedegrees:Existence,Life,

    Intelligence.

    ChapterVI.OnDeityasLife.

    ChapterVII.DeityconsideredasWisdom,Reason,Truth.

    ChapterVIII.DeityconsideredasPower.

    ChapterIX.DeityconsideredasGreatandasSmall.Mightbecalled,

    asDeityinrelationtoSpace.

    ChapterX.DeityasOmnipotent:theAncientofDays.Godinrelation

    toTime.

    ChapterXI.OnGodandPeace.

    ChapterXII.OntheNamesHolyofholies,Kingofkings,Lordof

    lords,Godofgods.

    ChapterXIII.OntheDivinePerfectionandUnity.

    _________________________________________________________________

    CHAPTERI

    DionysiusthePresbyter,tohisfellow-PresbyterTimothy.[45]

    Whatisthepurposeofthediscourse,andwhatthetradition

    concerningtheDivineNames.

    1.Now,BlessedTimothy,theOutlinesofDivinity[46]beingended,I

    willproceed,sofarasinmelies,toanExpositionoftheDivine

    Names.Andherealsoletussetbeforeourmindsthescripturalrule

    thatinspeakingaboutGodweshoulddeclaretheTruth,notwith

    enticingwordsofman-swisdom,butindemonstrationofthepower

    whichtheSpirit[47]stirredupintheSacredWriters,whereby,ina

    mannersurpassingspeechandknowledge,[48]weembracethosetruths

    which,inlikemanner,surpassthem,inthatUnionwhichexceedsour

    faculty,andexerciseofdiscursive,andofintuitivereason.[49]We

    mustnotthendaretospeak,orindeedtoformanyconception,ofthe

    hiddensuper-essential[50]Godhead,exceptthosethingsthatare

    revealedtousfromtheHolyScriptures.[51]Forasuper-essential

    understandingofItispropertoUnknowing,whichliethinthe

    Super-EssenceThereofsurpassingDiscourse,IntuitionandBeing;

    acknowledgingwhichtruthletusliftupoureyestowardsthesteep

    height,sofarastheeffluentlightoftheDivineScripturesgrants

    itsaid,and,aswestrivetoascenduntothoseSupernalRays,letus

    girdourselvesforthetaskwithholinessandthereverentfearof

    God.For,ifwemaysafelytrustthewiseandinfallibleScriptures,

    Divinethingsarerevealeduntoeachcreatedspiritinproportionto

    itspowers,andinthismeasureisperceptiongrantedthroughthe

    workingsoftheDivinegoodness,thewhichinjustcareforour

    preservationdivinelytemperethuntofinitemeasuretheinfinitudeof

    thingswhichpassman-sunderstanding.Forevenasthingswhichare

    intellectuallydiscerned[52]cannotbecomprehendedorperceivedby

    meansofthosethingswhichbelongtothesenses,norsimpleand

    imagelessthingsbymeansoftypesandimages,northeformlessand

    intangibleessenceofunembodiedthingsbymeansofthosewhichhave

    bodilyform,[53]bythesamelawoftruththeboundless[54]

    Super-EssencesurpassesEssences,theSuper-IntellectualUnity

    surpassesIntelligences,theOnewhichisbeyondthoughtsurpassesthe

    apprehensionofthought,andtheGoodwhichisbeyondutterance

    surpassesthereachofwords.[55]Yea,itisanUnitywhichisthe

    unifyingSourceofallunityandaSuper-EssentialEssence,[56]a

    Mindbeyondthereachofmind[57]andaWordbeyondutterance,

    eludingDiscourse,Intuition,Name,andeverykindofbeing.Itisthe

    UniversalCauseofexistencewhileItselfexistingnot,forItis

    beyondallBeingandsuchthatItalonecouldgive,withproper

    understandingthereof,arevelationofItself.

    2.NowconcerningthishiddenSuper-EssentialGodheadwemustnot

    dare,asIhavesaid,tospeak,oreventoformanyconception

    Thereof,exceptthosethingswhicharedivinelyrevealedtousfrom

    theHolyScriptures.ForasIthathlovinglytaughtusinthe

    ScripturesconcerningItself[58]theunderstandingandcontemplation

    ofItsactualnatureisnotaccessibletoanybeing;forsuch

    knowledgeissuperessentiallyexaltedabovethemall.Andmanyofthe

    SacredWritersthouwiltfindwhohavedeclaredthatItisnotonly

    invisibleandincomprehensible,butalsounsearchableandpastfinding

    out,sincethereisnotraceofanythathavepenetratedthehidden

    depthsofItsinfinitude.[59]NotthattheGoodiswholly

    incommunicabletoanything;nay,rather,whiledwellingaloneby

    Itself,andhavingtherefirmlyfixedItssuper-essentialRay,It

    lovinglyrevealsItselfbyilluminationscorrespondingtoeach

    separatecreature-spowers,andthusdrawsupwardsholymindsinto

    suchcontemplation,participationandresemblance[60]ofItselfas

    theycanattain——eventhemthatholilyanddulystrivethereafterand

    donotseekwithimpotentpresumptiontheMysterybeyondthatheavenly

    revelationwhichissograntedastofittheirpowers,noryetthrough

    theirlowerpropensityslipdownthesteepdescent,[61]butwith

    unwaveringconstancypressonwardstowardtheraythatcastsitslight

    uponthemand,throughtheloveresponsivetothesegracious

    illuminations,speedtheirtemperateandholyflightonthewingsofa

    godlyreverence.

    3.Inobediencetothesedivinebehestswhichguidealltheholy

    dispositions[62]oftheheavenlyhosts,weworshipwithreverent

    silencetheunutterableTruthsand,withtheunfathomable[63]and

    holyvenerationofourmind,approachthatMysteryofGodheadwhich

    exceedsallMindandBeing.Andwepressupwardstothosebeamswhich

    intheHolyScriptureshineuponus;wherefromwegainthelightwhich

    leadsusuntotheDivinepraises[64]beingsupernaturallyenlightened

    bythemandconformeduntothatsacredhymnody,evensoastobehold

    theDivineenlightenmentsthewhichthroughthemaregiveninsuch

    wiseasfitsourpowers,andsoastopraisethebounteousOriginof

    allholyilluminationinaccordancewiththatDoctrine,asconcerning

    Itself,wherewithIthathinstructedusintheHolyScriptures.Thus

    dowelearn[65]thatItistheCauseandOriginandBeingandLifeof

    allcreation.[66]AndItisuntothemthatfallawayfromItaVoice

    thatdothrecallthemandaPowerbywhichtheyrise;andtothemthat

    havestumbledintoacorruptionoftheDivineimagewithinthem,Itis

    aPowerofRenewalandReform;andItisasacredGroundingtothem

    thatfeeltheshockofunholyassault,andaSecuritytothemthat

    stand:anupwardGuidancetothemthatarebeingdrawnuntoIt,anda

    PrincipleofIllumination[67]tothemthatarebeingenlightened:a

    PrincipleofPerfectiontothemthatarebeingperfected;[68]a

    principleofDeitytothemthatarebeingdeified;[69]andof

    Simplicitytothemthatarebeingbroughtuntosimplicity;[70]andof

    Unitytothemthatarebeingbroughtuntounity.Yea,ina

    super-essentialmanner,abovethecategoryoforigin,ItistheOrigin

    ofallorigin,andthegoodandbounteousCommunication(sofaras

    suchmaybe[71])ofhiddenmysteries;and,inaword,Itisthelife

    ofallthingsthatliveandtheBeingofallthatare,theOriginand

    CauseofalllifeandbeingthroughItsbountywhichbothbringsthem

    intoexistenceandmaintainsthem.

    4.ThesemysterieswelearnfromtheDivineScriptures,andthouwilt

    findthatinwell-nighalltheutterancesoftheSacredWritersthe

    DivineNamesreferinaSymbolicalRevelation[72]toItsbeneficent

    Emanations[73]Wherefore,inalmostallconsiderationofDivine

    thingsweseetheSupremeGodheadcelebratedwithholypraisesasOne

    andanUnity,throughthesimplicityandunityofItssupernatural

    indivisibility,fromwhence(asfromanunifyingpower)weattainto

    unity,andthroughthesupernalconjunctionofourdiverseand

    separatequalitiesareknittogethereachintoaGodlikeOneness,and

    alltogetherintoamutualGodlyunion[74]AndItiscalledthe

    TrinitybecauseItssupernaturalfecundityisrevealedinaThreefold

    Personality,[75]wherefromallFatherhoodinheavenandonearth

    existsanddrawsItsname.AndItiscalledtheUniversalCause[76]

    sinceallthingscameintobeingthroughItsbounty,whenceallbeing

    springs;andItiscalledWiseandFairbecauseallthingswhichkeep

    theirownnatureuncorruptedarefullofallDivineharmonyandholy

    Beauty;[77]andespeciallyItiscalledBenevolent[78]because,in

    oneofItsPersons,Itverilyandwhollysharedinourhumanlot,

    callinguntoItselfandupliftingthelowestateofman,wherefrom,in

    anineffablemanner,thesimpleBeingofJesusassumedacompound

    state,[79]andtheEternalhathtakenatemporalexistence,andHe

    whosupernaturallytranscendsalltheorderofallthenaturalworld

    wasborninourHumanNaturewithoutanychangeorconfusionofHis

    ultimateproperties.AndinalltheotherDivineenlightenmentswhich

    theoccultTraditionofourinspiredteachershath,bymystic

    Interpretation,accordantwiththeScriptures,bestoweduponus,we

    alsohavebeeninitiated:apprehendingthesethingsinthepresent

    life(accordingtoourpowers),throughthesacredveilsofthat

    lovingkindnesswhichintheScripturesandtheHierarchical

    Traditions,[80]enwrappethspiritualtruthsintermsdrawnfromthe

    worldofsense,andsuper-essentialtruthsintermsdrawnfromBeing,

    clothingwithshapesandformsthingswhichareshapelessand

    formless,andbyavarietyofseparablesymbols,fashioningmanifold

    attributesoftheimagelessandsupernaturalSimplicity.But

    hereafter,whenwearecorruptibleandimmortalandattaintheblessed

    lotofbeinglikeuntoChrist,then(astheScripturesaith),weshall

    beforeverwiththeLord,[81]fulfilledwithHisvisibleTheophany

    inholycontemplations,thewhichshallshineaboutuswithradiant

    beamsofglory(evenasonceofolditshonearoundtheDisciplesat

    theDivineTransfiguration);andsoshallwe,withourmindmade

    passionlessandspiritual,participateinaspiritualillumination

    fromHim,andinanuniontranscendingourmentalfaculties,and

    there,amidsttheblindingblissfulimpulsionsofHisdazzlingrays,

    weshall,inadivinermannerthanatpresent,belikeuntothe

    heavenlyIntelligences.[82]For,astheinfallibleScripturesaith,

    weshallbeequaltotheangelsandshallbetheSonsofGod,being

    SonsoftheResurrection.[83]Butatpresentweemploy(sofarasin

    uslies),appropriatesymbolsforthingsDivine;andthenfromthese

    wepressonupwardsaccordingtoourpowerstobeholdinsimpleunity

    theTruthperceivedbyspiritualcontemplations,andleavingbehindus

    allhumannotionsofgodlikethings,westilltheactivitiesofour

    minds,andreach(sofarasthismaybe)intotheSuper-EssentialRay,

    [84]whereinallkindsofknowledgesohavetheirpre-existentlimits

    (inatranscendentlyinexpressiblemanner),thatwecannotconceive

    norutterIt,norinanywisecontemplatethesame,seeingthatIt

    surpassethallthings,andwhollyexceedsourknowledge,and

    super-essentiallycontainsbeforehand(allconjoinedwithinItself)

    theboundsofallnaturalsciencesandforces(whileyetItsforceis

    notcircumscribedbyany),andsopossesses,beyondthecelestial

    Intelligences,[85]Itsfirmlyfixedabode.Forifallthebranchesof

    knowledgebelongtothingsthathavebeing,andiftheirlimitshave

    referencetotheexistingworld,thenthatwhichisbeyondallBeing

    mustalsobetranscendentaboveallknowledge.[86]

    5.ButifItisgreaterthanallReasonandallknowledge,andhath

    ItsfirmabodealtogetherbeyondMindandBeing,andcircumscribes,

    compacts,embracesandanticipatesallthings[87]whileItselfis

    altogetherbeyondthegraspofthemall,andcannotbereachedbyany

    perception,imagination,conjecture,name,discourse,apprehension,or

    understanding,howthenisourDiscourseconcerningtheDivineNames

    tobeaccomplished,sinceweseethattheSuper-EssentialGodheadis

    unutterableandnameless?Now,aswesaidwhensettingforthour

    OutlinesofDivinity,theOne,theUnknowable,theSuper-Essential,

    theAbsoluteGood(ImeantheTrinalUnityofPersonspossessingthe

    sameDeityandGoodness),`tisimpossibletodescribeortoconceive

    inItsultimateNature;nay,eventheangelicalcommunionsofthe

    heavenlyPowersTherewithwhichwedescribeaseitherImpulsionsor

    Derivations[88]fromtheUnknowableandblindingGoodnessare

    themselvesbeyondutteranceandknowledge,andbelongtononebut

    thoseangelswho,inamannerbeyondangelicknowledge,havebeen

    countedworthythereof.AndgodlikeMinds,[89]angelically[90]

    entering(accordingtotheirpowers)untosuchstatesofunionand

    beingdeifiedandunited,throughtheceasingoftheirnatural

    activities,untotheLightWhichsurpassethDeity,canfindnomore

    fittingmethodtocelebrateitspraisesthantodenyIteverymanner

    ofAttribute.[91]Forbyatrueandsupernaturalilluminationfrom

    theirblessedunionTherewith,theylearnthatItistheCauseofall

    thingsandyetItselfisnothing,becauseItsuper-essentially

    transcendsthemall.Thus,asfortheSuper-EssenceoftheSupreme

    Godhead(ifwewoulddefinetheTranscendenceofitsTranscendent

    Goodness[92])itisnotlawfultoanyloverofthatTruthwhichis

    abovealltruthtocelebrateItasReasonorPowerorMindorLifeor

    Being,butratherasmostutterlysurpassingallcondition,movement,

    life,imagination,conjecture,name,discourse,thought,conception,

    being,rest,dwelling,union,[93]limit,infinity,everythingthat

    exists.Andyetsince,astheSubsistence[94]ofgoodness,It,bythe

    veryfactofItsexistence,istheCauseofallthings,incelebrating

    thebountifulProvidenceoftheSupremeGodheadwemustdrawuponthe

    wholecreation.ForItisboththecentralForceofallthings,and

    alsotheirfinalPurpose,andisItselfbeforethemall,andtheyall

    subsistinIt;andthroughthefactofItsexistencetheworldis

    broughtintobeingandmaintained;andItisthatwhichallthings

    desire——thosewhichhaveintuitiveordiscursiveReasonseekingIt

    throughknowledge,thenextrankofbeingsthroughperception,andthe

    restthroughvitalmovement,orthepropertyofmereexistence

    belongingtotheirstate.[95]Consciousofthis,theSacredWriters

    celebrateItbyeveryNamewhileyettheycallItNameless.[96]

    6.Forinstance,theycallItNamelesswhentheysaythattheSupreme

    GodheadItself,inoneofthemysticalvisionswherebyItwas

    symbolicallymanifested,rebukedhimwhosaid:"Whatisthyname?"

    [97]and,asthoughbiddinghimnotseekbyanymeansofanyNameto

    acquireaknowledgeofGod,madetheanswer:"Whyaskestthouthus

    afterMyNameseeingitissecret?"NowisnotthesecretName

    preciselythatwhichisaboveallnames[98]andnameless,andis

    fixedbeyondeverynamethatisnamed,notonlyinthisworldbutalso

    inthatwhichistocome?Ontheotherhand,theyattributemanynames

    toItwhen,forinstance,theyspeakofItasdeclaring:"IamthatI

    am,"[99]or"IamtheLife,"[100]or"theLight,"[101]or"God,"

    [102]or"theTruth,"[103]andwhentheInspiredWritersthemselves

    celebratetheUniversalCausewithmanytitlesdrawnfromthewhole

    createduniverse,suchas"Good,"[104]and"Fair,"[105]and"Wise,"

    [106]as"Beloved,"[107]as"GodofGods"and"LordofLords",[108]

    and"HolyofHolies,"[109]as"Eternal,"[110]as"Existent"[111]

    andas"CreatorofAges,"[112]as"GiverofLife,"[113]as"Wisdom,"

    [114]as"Mind,"[115]as"Word,"[116]as"Knower,"[117]as

    "possessingbeforehandallthetreasuresofknowledge,"[118]as

    "Power,"[119]as"Ruler,"[120]as"Kingofkings,"[121]as"Ancient

    ofDays;"[122]andas"Himthatisthesameandwhoseyearsshallnot

    fail,"[123]as"Salvation,"[124]as"Righteousness,"[125]as

    "Sanctification,"[126]as"Redemption,"[127]as"Surpassingall

    thingsingreatness,"[128]andyetasbeingin"thestillsmall

    breeze."[129]Moreover,theysaythatHedwellswithinourminds,and

    inoursouls[130]andbodies,[131]andinheavenandinearth,[132]

    andthat,whileremainingHimself,Heisatoneandthesametime

    withintheworldarounditandaboveit(yea,abovetheskyandabove

    existence);andtheycallHimaSun,[133]aStar,[134]andaFire,

    [135]andWater,[136]aWindorSpirit,[137]aDew,[138]aCloud,

    [139]anArchetypalStone,[140]andaRock,[141]andAllCreation,

    [142]Whoyet(theydeclare)isnocreatedthing.

    Thus,then,theUniversalandTranscendentCausemustbothbenameless

    andalsopossessthenamesofallthingsinorderthatItmaytrulybe

    anuniversalDominion,theCentreofcreationonwhichallthings

    depend,asontheirCauseandOriginandGoal;andthat,accordingto

    theScriptures,Itmaybeallinall,andmaybetrulycalledthe

    Creatoroftheworld,originatingandperfectingandmaintainingall

    things;theirDefenceandDwelling,andtheAttractiveForcethat

    drawsthem:andallthisinonesingle,ceaseless,andtranscendent

    act.[143]FortheNamelessGoodnessisnotonlythecauseofcohesion

    orlifeorperfectioninsuchwiseastoderiveItsNamefromthisor

    thatprovidentialactivityalone;nay,ratherdoesItcontainall

    thingsbeforehandwithinItself,afterasimpleanduncircumscribed

    mannerthroughtheperfectexcellenceofItsoneandall-creative

    Providence,andthuswedrawfromthewholecreationItsappropriate

    praisesandItsNames.

    8.Moreover,thesacredwritersproclaimnotonlysuchtitlesasthese

    (titlesdrawnfromuniversal[144]orfromparticular[145]

    providencesorprovidentialactivities[146]),butsometimesthey

    havegainedtheirimagesfromcertainheavenlyvisions[147](whichin

    theholyprecinctsorelsewherehaveilluminatedtheInitiatesorthe

    Prophets),and,asc**ngtothesuper-luminousnamelessGoodness

    titlesdrawnfromallmannerofactsandfunctions,haveclothedItin

    human(fieryoramber)shapes[148]orforms,andhavespokenofIts

    Eyes,[149]andEars,[150]andHair,[151]andFace,[152]andHands,

    [153]andWings,[154]andFeathers,[155]andArms,[156]andBack

    Parts,[157]andFeet;[158]andfashionedsuchmysticalconceptions

    asitsCrown,[159]andThrone,[160]andCup,[161]andMixingBowl,

    [162]etc.,concerningwhichthingswewillattempttospeakwhenwe

    treatofSymbolicalDivinity.Atpresent,collectingfromthe

    Scriptureswhatconcernsthematterinhand,andemployingasour

    canontherulewehavedescribed,andguidingoursearchthereby,let

    usproceedtoanexpositionofGod-sIntelligible[163]Names;andas

    theHierarchicalLawdirectsusinallstudyofDivinity,letus

    approachthesegodlikecontemplations(forsuchindeedtheyare[164]

    )withourheartspredisposeduntothevisionofGod,andletusbring

    holyearstotheexpositionofGod-sholyNames,implantingholy

    TruthsinholyinstrumentsaccordingtotheDivinecommand,and

    withholdingthesethingsfromthemockeryandlaughterofthe

    uninitiate,or,rather,seekingtoredeemthosewickedmen(ifany

    suchtherebe)fromtheirenmitytowardsGod.Thou,therefore,Ogood

    Timothy,mustguardthesetruthsaccordingtotheholyOrdinance,nor

    mustthouutterordivulgetheheavenlymysteriesuntotheuninitiate.

    [165]AndformyselfIprayGodgrantmeworthilytodeclarethe

    beneficentandmanifoldNamesoftheUnutterableandNamelessGodhead,

    andthatHedonottakeawaythewordofTruthoutofmymouth.

    _________________________________________________________________

    [45]ThenameofSt.Paul-scompanionisintendedtogivecolourto

    thewriter-spseudonym.SeeIntroduction,p.1;cf.iii.2.

    [46]Thisworkislost

    [47]2Cor.ii.4.

    [48]toisaphthenktoiskaiagnostoisaphthenktoskaiagnostos

    sunaptometha.SeeIntr.on"Unknowing,"p.32.

    [49]katatenkreittonateskath-hemaslogikeskainoerasdunameos

    kaienergeias.D.frequentlydistinguishesbetweenthediscursiveand

    theintuitivereason.Togethertheycoverthewholeoftheintellect,

    cf.Wordsworth,Prelude,xiv.119,120:

    "Henceendlessoccupationforthesoul,

    Whetherdiscursiveorintuitive."

    Theformergivesusdeductions,thelattertheaxiomsonwhichthese

    arebased.SeeIntr.,p.26.

    [50]SeeIntr.,p.4.

    [51]D.isherecontrastingtheAffirmativePathofKnowingwiththe

    NegativePathofUnknowing.Theformerhasavalueasleadingupto

    thelatter;butitisonlysafesofaraswekeepwithintheboundsof

    Scripture.UnscripturalconceptionsofGodarefalse;Scriptural

    conceptionsaretrueasfarastheygo;buttheirliteralmeaningmust

    betranscended.SeeIntr.,p.41f.

    [52]i.e.TheTranscendentTruthswhicharebeyondordinary

    knowledge.noeta.Thewordnous=Mindinthesensenotmerelyof

    abstractintellectbutofthespiritualpersonality.Hencethewordis

    oftenusedto=anangel;andnoetosisoftenusedas=spiritual,

    insteadofpneumatikos,whichD.doesnotemploy.Thisuseofnousand

    itsderivativesisultimatelyduetotheinfluenceofAristotle.(Cf.

    theuseofnousinPlotinas.)St.ThomasAquinasregardsintellectus

    as="personality."Butherethereferenceisperhapsrathertothe

    provinceofabstractintellect.

    [53]Apparentlythisisthesamethoughtrepeatedinthreedifferent

    ways.Theformlessessence(amorphia)ofathingissimpleand

    imageless——aPlatonicidea——perceivedbythemind;thingswhichhave

    bodilyformare,asitwere,typesandsymbolsperceivedbythe

    senses.

    [54]Or"indeterminate."

    [55]Thusthethreegradesare:(1)thematerialworld;(2)the

    spiritualworldoftruths,personality,etc.;(3)theGodheadwhich

    is,sotospeak,supra-spiritual.

    [56]i.e.ASupra-PersonalPersonality.SeeIntr.,p.4f.

    [57]nousanoetos.Probablynot"IrrationalMind"(asDr.Inge

    translatesit).Maximustakesitpassively,astranslatedabove.

    [58]Ps.cxlv.3;Matt.xi27;Rom.xi.33;ICor.ii.11;Eph.iii.

    8.

    [59]hosoukontosichnoustonepitenkruphianautesapeirian

    dieleluthoton.Twointerpretationsofthispassagearepossible:(1)

    ThosewhohavepenetratedthehiddenDepthscannotdescribetheVision

    (cf.Dante,Par.xxxiii.55-66);(2)Nobodyhaseverpenetratedinto

    theultimateDepthsofDeity.

    [60]theoria,koinonia,dmoiosis.Thesearethreeelementsofone

    process.Resemblanceisthefinalgoal,cf.IJohniii.2.D.defines

    Deificationas"aprocesswherebywearemadelikeuntoGod

    (aphomoiosis)andareuniteduntoHim(henosis)sofarasthesethings

    maybe."(Eccl.Hier.I.4.Migne,p.376,A.)

    [61]Twokindsofdanger:(1)spiritualpresumption;(2)the

    temptationsofourearthlynature.IndealingwiththefirstD.warns

    usagainstleavingtheAffirmativePathuntilweareready.The

    NegativePathgoesonwheretheAffirmativePathstops.St.Johnof

    theCrossandotherspiritualwritersinsistthat,though

    contemplationisahigheractivitythanmeditationthroughimages,yet

    notallarecalledtoit,andthatitisdisastrousprematurelyto

    abandonmeditation.S.JohnoftheCross,intheDarkNightofthe

    Soul,explainsthesignswhichwillshowwhenthetimehascomefor

    thetransition.NotethespiritualsanityofD.HisUnknowingisnota

    blank.

    [62]tasholastonhuperouraniontaxeonhagiasdiakosmeseis.

    [63]Adepthopensupintheheartofmancorrespondingtothedepth

    oftheGodhead.Deepanswersuntodeep.Cf.ICor.ii.10,11.

    [64]prostousthearchikoushumnous.Either(1)"leadsustodeclare

    theDivinepraises";or(2)"leadsustoapprehendtheDivinepraises

    assungbyangels,"etc.

    [65]InthewholeofthispassageGodisspokenofasatthesametime

    Efficient,FormalandFinalCauseofthesoul-sactivity.D.teaches

    thatGodispresentinallthings,butnotequallyinall.Cf.Intr.,

    p.14

    [66]Gen.i.

    [67]ThreestagesmaybetracedherecorrespondingtoPurgation,

    IlluminationandUnion.Ihavetriedtoindicatethetransitionsfrom

    onestagetothenextbythepunctuation.

    [68]tonteloumenonteletarchia."Perfect"(teleios)andthewords

    connectedwithitweretechnicaltermsintheGreekMysteries.

    PossiblytherearetracesofthistechnicaluseinSt.Paul-sEpistles

    (e.g.ICor.ii.6;Phil.iii.15).

    [69]tontheoumenonthearchia.SeeIntr.,p.39.

    [70]Thesoulmustturnawayfromthecomplexworldofsenseandhave

    onlyonedesire——thedesireforGod.Thusitbecomesconcentratedas

    itwere,andsoisinasimpleandunifiedstate.Cf.Matt.vi.22.

    SeeIntr.,p.25

    [71]i.e.Sofaraswearecapableofreceivingthiscommunication.

    [72]ekphantorikoskaihumnetikos.

    [73]i.e.God-sdifferentiatedactivities.SincetheultimateGodhead

    isineffable,ScripturecanonlyhintatitsNaturebyspeakingofIts

    manifestationsintherelativesphere.SeeIntr.,p.8.

    [74]Godisineffableandtranscendsunity,seeIntr.,p.5.But,

    sinceHispresenceinmanproducesanunityineachindividual(andin

    humansociety),ScripturecallsHim"One."

    [75]TheineffableGodheadtranscendsourconceptionoftheTrinity.

    ButwecallHimaTrinitybecauseweexperienceHistrinalworking——as

    ourultimateHome,asanIndividualPersonalityWhowasonce

    Incarnate,andasaPowerwithinourhearts.SeeIntr.,p.7.

    [76]GodisnotaFirstCause,foracauseisoneeventtoatemporal

    series,andGodisbeyondTimeandbeyondthewholecreation.Yetin

    sofarasHeactsontherelativeplaneHemay,byvirtueofthis

    manifestationofHimselfinthecreation,bespokenofasaCause.

    [77]Beautyisasacramentandonlytrulyitselfwhenitpointsto

    somethingbeyonditself.Thatiswhy"ArtforArt-ssake"degrades

    art.BeautyrevealsGod,butGodismorethanBeauty.HenceBeautyhas

    itstruebeingoutsideitselfinHim.Cf.Intr.,p.31.

    [78]LoveisthemostperfectmanifestationofGod.YetGodisina

    sensebeyondevenloveasweknowit.Forlove,asweknowit,implies

    thedistinctionbetween"me"and"thee,"andGodisultimatelybeyond

    suchdistinction.SeeIntr.,p.35.

    [79]hohaplousIesoussunetethe.Cf.Myst.Theol.III.,"Super

    EssentialJesus."

    [80]hierarchikonparadoseon,i.e.EcclesiasticalTradition.

    [81]IThess.iv.16.

    [82]entheioteramimeseitonhuperouranionnoon——i.e.theangels.

    [83]Lukexx.36

    [84]MeditationleadsontoContemplation;andthehigherkindof

    ContemplationisperformedbytheViaNegativa.

    [85]i.e.TheAngels.Ihavethroughouttranslatedhuperouranios

    "celestial"insteadof"super-celestial."Presumablythemeaningis

    "beyondthematerialsky,"or"celestialinatranscendentsense."

    [86]Thewholeofthispassageshowsthatthereisapositiveelement

    inUnknowing.

    [87]pantonproleptike——i.e.containsthemeternallybefore

    theircreation.

    [88]haseiteepibolaseiteparadochaschrephanai——i.e.accordingas

    wedescribetheactfromaboveorbelow.Godsendstheimpulse,the

    angelsreceiveit.

    [89]hoitheoeideisnoes——i.e.humanminds.

    [90]angelomimetos."Inamannerwhichimitatestheangels."Cf.

    Wordsworth,Prelude,xiv.108,102:"Likeangelsstoppeduponthewing

    bysoundofharmonyfromheaven-sremotestspheres."

    [91]ThisshowsthattheViaNegativaisbasedonexperienceandnot

    onmerespeculation.

    [92]hotipoteestinheteshuperagathotetoshuperuparxis.

    [93]"Union"(henosis).ThiswordhasmorethanonemeaninginD.,and

    henceoccasionalambiguity.Itmay=(1)Unity(i.e.thatwhichmakes

    anindividualthingtobeonething);(2)MentalorSpiritual

    intercourse;(3)Physicalintercourse;(4)Senseperception.Hereit=

    either(1)or(2),probably(1).

    [94]agathotetoshuparxis——i.e.theultimateEssenceinwhich

    goodnessconsists.

    [95]Man——Animal——Vegetable——InorganicMatter.Forthethoughtofthis

    wholepassage,cf.Shelley,Adonais:"ThatLightwhosesmilekindles

    theuniverse.""Thepropertyofmereexistence"=ousiodekaihektiken

    epitedeioteta.ousia=anindividualexistence.Itshighestmeaningis

    a"personality,"itslowesta"thing."ousiodesrefersgenerallyto

    itslowestmeaningand="possessingmereexistence,"i.e."belonging

    totherealmofinorganicmatter."SeeIntr.,p.4.

    [96]ThisshowsthatthereisapositiveelementinD.`sViaNegativa.

    [97]Judgesxiii.18.

    [98]Phil.ii.9;Eph.i.21.

    [99]Ex.iii.14.

    [100]Johnxiv.6.

    [101]Johnviii.12.

    [102]Gen.xxviii.13.

    [103]Johnxiv.6.

    [104]Matt.xix.17.

    [105]Ps.xxvii.4.

    [106]Rom.xvi.27.

    [107]Isa.v.1.

    [108]Ps.cxxxvi.2,3.

    [109]Isa.vi.3.

    [110]Deut.xxxiii.27.

    [111]Ex.iii.14.

    [112]Gen.i.1-8.

    [113]Gen.i.20;ii.7;Jobx.12;Johnx.10.

    [114]Prov.viii.

    [115]ICor.ii.16.

    [116]Johni.1.

    [117]Ps.xliv.21.

    [118]Col.ii.3.

    [119]Rev.xix.1.

    [120]Rev.i.5.

    [121]Rev.xvii.4.

    [122]Dan.vii.

    [123]Ps.cii.25.

    [124]Ex.xv.2.

    [125]Jer.xxiii.6.

    [126]ICor.i.30.

    [127]ICor.i.30.

    [128]Isa.xl.15.

    [129]IKingsxix.12.

    [130]Johnxiv.17.

    [131]ICor.vi.19.

    [132]Isa.lxvi.1.

    [133]Ps.lxxxiv.11.

    [134]Rev.xxii.16.

    [135]Deut.iv.24.

    [136]Ps.lxxxiv.6.

    [137]Johniv.24;Actsii.2.

    [138]Hoseaxiv.5.

    [139]Ex.xiii.21.

    [140]Ps.cxviii.22.

    [141]Ps.xxxi.2,3.

    [142]ICor.xv.28.

    [143]GodisaboveTime.

    [144]e.g."IamthatIam,""Good,""Fair."

    [145]e.g.Sun,"ccStar,""Rock,"etc.

    [146]apotonpronoionepronooumenon.Thefirstarethe

    facultiesofactingorbeingrevealedinacertainway;thesecondare

    theresultsormanifestationsofthesefacultieswheninaction.

    [147]Thusthecompleteclassificationis:(1)Analogiesdrawnfrom

    thematerialworld,(a)universal,(b)particular;(2)psychic

    visions.

    [148]Ezek.i.26,27.

    [149]Ps.x.5.

    [150]Jamesv.4.

    [151]Dan.vii.9.

    [152]Ps.xxxiii.17.

    [153]Jobx.8.

    [154]Ps.xci.4.

    [155]Ibid.

    [156]Deut.xxxiii.27.

    [157]Ex.xxxiii.23.

    [158]Ex.xxiv.10.

    [159]Rev.xiv.14.

    [160]Ezek.i.26,27.

    [161]Ps.lxxv.8.

    [162]Prov.ix.5.

    [163]tonnoetontheonumion——i.e.theNamesbelongingtoGodwhen

    revealedintherelativesphere;notthosewhichbelongtothe

    ultimateGodheadassuch.Infact,theGodhead,assuch,isNameless.

    SeeIntr.,p.7.

    [164]kurioseipein——i.e.actuallygodlikebecausemanisdeifiedby

    them.

    [165]SeeMyst.Theol.I.2;andcf.Matt.vii.6.

    _________________________________________________________________

    CHAPTERII

    ConcerningtheUndifferencingandtheDifferentiationinDivinity,and

    theNatureofDivineUnificationandDifferentiation.[166]

    I-TisthewholeBeingoftheSupernalGodhead(saiththeScripture)

    thattheAbsoluteGoodnesshathdefinedandrevealed.[167]Forin

    whatothersensemaywetakethewordsofHolyWritwhenittellsus

    howtheGodheadspakeconcerningItself,andsaid:"Whyaskeththoume

    concerningthegood?Noneisgoodsaveone,thatis,God."[168]Now

    thismatterwehavediscussedelsewhere,andhaveshownthatallthe

    NamespropertoGodarealwaysappliedinScripturenotpartiallybut

    tothewhole,entire,full,completeGodhead,andthattheyallrefer

    indivisibly,absolutely,unreservedly,andwhollytoallthewholeness

    ofthewholeandentireGodhead.Indeed(aswemadementioninthe

    OutlinesofDivinity),ifanyonedenythatsuchutterancerefersto

    thewholeGodhead,heblasphemethandprofanelydarestodividethe

    AbsoluteandSupremeUnity.Wemust,then,takethemasreferringunto

    theentireGodhead.FornotonlydidthegoodlyWordHimselfsay:"I

    amGood,"[169]butalsooneoftheinspiredprophetsspeaksofthe

    SpiritasGood.[170]So,too,ofthewords"IAmthatIAm."[171]

    If,insteadofapplyingthesetothewholeGodhead,theywrestthemto

    includeonlyonepartThereof,howwilltheyexplainsuchpassagesas:

    "ThussaithHethatisandwasandistocome,theAlmighty,"[172]

    or:"Thouartthesame,"[173]or"TheSpiritofTruththatis,and

    thatproceedethfromtheFather"?[174]Andiftheydenythatthe

    wholeGodheadisLife,howcanthatSacredWordbetrueWhichdeclared

    "AstheFatherraiseththedeadandquickeneththem,evensotheSon

    quickenethwhomHewill,"[175]andalso,"ItistheSpiritthat

    quickeneth"?[176]AndastotheDominionoverthewholeworld

    belongingtothewholeGodhead,itisimpossible,methinks,tosay(as

    farasconcernsthePaternalandtheFilialGodhead)howofteninthe

    ScripturestheNameof"Lord"isrepeatedasbelongingbothtothe

    FatherandtotheSon:moreovertheSpirit,too,isLord.[177]And

    theNames"Fair"and"Wise"aregiventothewholeGodhead;andall

    theNamesthatbelongtothewholeGodhead(e.g."DeifyingVirtue"and

    "Cause")ScriptureintroducesintoallitspraisesoftheSupreme

    Godheadcomprehensively,aswhenitsaiththat"allthingsarefrom

    God,"[178]andmoreindetail,aswhenitsaiththat"throughHimare

    andtoHimareallthingscreated,"[179]that"allthingssubsistin

    Him,"[180]andthat"ThoushaltsendforthThySpiritandtheyshall

    becreated."[181]And,tosumitallinbrief,theDivineWord

    Himselfdeclared:"IandtheFatherareone,"[182]and"Allthings

    thattheFatherhatharemine,"[183]and"Allminearethine,and

    thinearemine."[184]Andagain,allthatbelongethtotheFatherand

    toHimselfHealsoascribesintheCommonUnitytotheDivineSpirit,

    viz.theDivineoperations,theworship,theoriginatingand

    inexhaustiblecreativenessandtheministrationofthebountiful

    gifts.And,methinks,thatnoneofthosenurturedintheDivine

    Scriptureswill,exceptthroughperversity,gainsayit,thatthe

    DivineAttributesintheirtrueandDivinesignificationallbelongto

    theentireDeity.And,therefore,havingherebrieflyandpartially

    (andmoreatlargeelsewhere)givenfromtheScripturestheproofand

    definitionofthismatter,weintendthatwhatevertitleofGod-s

    EntireNatureweendeavourtoexplainbeunderstoodasreferringto

    theGodheadinItsentirety.

    2.Andifanyonesaythatwehereinareintroducingaconfusionof

    alldistinctionsintheDeity,[185]weforourpartopinethatsuch

    hisargumentisnotsufficienteventopersuadehimself.Forifheis

    oneutterlyatenmitywiththeScriptures,hewillalsobealtogether

    farfromourPhilosophy;andifherecksnotoftheHolyWisdomdrawn

    fromtheScriptures,howcanhereckonaughtofthatmethodbywhich

    wewouldconducthimtoanunderstandingofthingsDivine?Butifhe

    takethScripturalTruthashisStandard,thisistheveryRuleand

    Lightbywhichwewill(sofarasinuslies)proceedstraighttoour

    defence,andwilldeclarethattheSacredSciencesometimesemploysa

    methodofUndifferenceandsometimesoneofDifferentiation;andthat

    wemustneitherdisjointhosethingswhichareUndifferencednor

    confusethosewhichareDifferentiated;butfollowingtheSacred

    Sciencetothebestofourpowers,wemustliftupoureyestowards

    theDivineRays;for,receivingthencetheDivineRevelationsasa

    nobleStandardofTruth,westrivetopreserveitstreasurein

    ourselveswithoutaddition,diminution,ordistortion,andinthus

    preservingtheScriptures,wealsoarepreserved,andaremoreover

    enabledbythesametotheendthatwemaystillpreservethemandbe

    bythempreserved.

    3.NowUndifferencedNamesbelongtotheentireGodhead[186](aswe

    showedmorefullyfromtheScripturesintheOutlinesofDivinity).To

    thisclassbelongthefollowing:"Super-Excellent,""Super-Divine,"

    "Super-Essential,""Super-Vital,""Supra-Sapient,"andtheretoall

    thosetitleswhereinthenegativeexpressesexcess;moreover,all

    thosetitleswhichhaveacausalsense,suchas"Good,""Fair,"

    "Existent,""Lifegiving,""Wise,"andwhatevertitlesareascribedto

    theCauseofallgoodthingsfromItsbountifulgifts.[187]The

    differentiatedNames,ontheotherhand,aretheSuper-Essentialnames

    andconnotationsof"Father,""Son,"and"Spirit."Inthesecasesthe

    titlescannotbeinterchanged,noraretheyheldincommon.Again,

    besidesthis,theperfectandunchangeablesubsistenceofJesusinour

    natureisdifferentiated,andsoareallthemysteriesofLoveand

    Beingthereindisplayed.[188]

    4.Butneedsmustwe,methinks,godeeperintothematterand

    thoroughlyexplainthedifferencebetweenUndifferenceand

    DifferentiationasconcerningGod,inorderthatourwholeDiscourse

    maybemadeclear,and,beingfreefromalldoubtfulnessand

    obscurity,may(tothebestofourpowers)giveadistinct,plain,and

    orderlystatementofthematter.For,asIsaidelsewhere,the

    InitiatesofourDivineTraditiondesignatetheUndifferenced

    AttributesoftheTranscendentlyIneffableandUnknowablePermanence

    ashidden,incommunicableUltimates,butthebeneficent

    DifferentiationsoftheSupremeGodhead,theycallEmanations[189]

    andManifestations;andfollowingtheHolyScripturetheydeclarethat

    someAttributesbelongespeciallytoUndifference,andsome,onthe

    otherhand,toDifferentiation.[190]Forinstance,theysay

    concerningtheDivineUnity,orSuper-Essence,thattheundivided

    TrinityholdsinacommonUnitywithoutdistinctionItsSubsistence

    beyondBeing,ItsGodheadbeyondDeity,ItsGoodnessbeyond

    Excellence;theIdentity,surpassingallthings,ofItstranscendently

    IndividualNature;ItsOnenessaboveUnity;ItsNamelessnessand

    MultiplicityofNames;ItsUnknowablenessandperfectIntelligibility;

    ItsuniversalAffirmation[191]anduniversalNegationinastate

    aboveallAffirmationandNegation,[192]andthatItpossessesthe

    mutualAbidingandIndwelling(asitwere)ofItsindivisiblysupreme

    PersonsinanutterlyUndifferentiatedandTranscendentUnity,andyet

    withoutanyconfusion[193]evenasthelightsoflamps(touse

    visibleandhomelysimiles)beinginonehouseandwholly

    interpenetratingoneanother,severallypossessaclearandabsolute

    distinctioneachfromeach,andarebytheirdistinctionsunitedinto

    one,andintheirunityarekeptdistinct.Evensodowesee,when

    therearemanylampsinahouse,howthatthelightsofthemallare

    unifiedintooneundifferentiatedlight,sothatthereshinethforth

    fromthemoneindivisiblebrightness;andnoone,methinks,could

    separatethelightofoneparticularlampfromtheothers,in

    isolationfromtheairwhichembracesthemall,norcouldheseeone

    lightwithoutanother,inasmuchas,withoutconfusion,theyyetare

    whollycommingled.

    Yea,ifanyonetakesoutofthedwellingoneoftheburninglamps,

    allitsownparticularlightwilltherewithdepartfromtheplace

    withouteithercarryingoffinitselfaughtoftheotherlightsor

    bequeathinganyofitsownbrightnesstotherest.For,asIsaid,the

    entireandcompleteunionofthelightsonewithanotherbroughtno

    confusionorcommixtureinanyparts——andthatthoughthelightis

    literallyembodiedintheairandstreamsfromthematerialsubstance

    offire.TheSuper-EssentialUnityofGod,however,exceedeth(sowe

    declare)notonlytheunionsofmaterialbodies,buteventhoseof

    SoulsandofIntelligences,whichtheseGodlikeandcelestial

    Luminariesinperfectmutualinterpenetrationsupernaturallyand

    withoutconfusionpossess,throughaparticipationcorrespondingto

    theirindividualpowersofparticipatingintheAll-Transcendent

    Unity.[194]

    5.Thereis,ontheotherhand,aDifferentiationmadeinthe

    Super-EssentialDoctrineofGod——notmerelysuchasIhavejust

    mentioned(viz.thatintheveryUnity,EachoftheDivinePersons

    possesseswithoutconfusionItsowndistinctexistence),butalsothat

    theAttributesoftheSuper-EssentialDivineGenerationarenot

    interchangeable.[195]TheFatheraloneistheSourceofthe

    Super-EssentialGodhead,andtheFatherisnotaSon,noristheSona

    Father;fortheDivinePersonsallpreserve,Eachwithoutalloy,His

    ownparticularAttributesofpraise.Such,then,aretheinstancesof

    UndifferenceandofDifferentiationintheIneffableUnityand

    SubsistenceofGod.Andiftheterm"Differentiation"bealsoapplied

    tothebounteousactofEmanationwherebytheDivineUnity,brimming

    ItselfwithgoodnessintheexcessofItsUndifferencedUnitythus

    entersintoMultiplicity,[196]yetanundifferencedunityworketh

    eveninthosedifferentiatedactswhereby,inceaseless

    communications,ItbestowsBeing,Life,andWisdom,andthoseother

    giftsoftheall-creativeGoodnessinrespectofwhich(aswebehold

    thecommunicationsandtheparticipantsthereof)wecelebratethose

    thingswhereinthecreaturessupernaturallyparticipate.Yea,`tisa

    commonandundifferencedactivityofthewholeGodheadthatItis

    whollyandentirelycommunicateduntoeachofthemthatshareItand

    untononemerelyinpart;[197]evenasthecentreofacircleis

    sharedbyalltheradiiwhichsurrounditinacircle;[198]andas

    therearemanyimpressionsofasealallsharinginthesealwhichis

    theirarchetypewhileyetthisisentire,norisitonlyapart

    thereofthatbelongethuntoanyofthem.ButtheIncommunicable

    All-creativeGodheadtranscendsallsuchsymbolsinthatItisbeyond

    ApprehensionnorhathItanyothermodeofcommunionsuchastojoin

    Ituntotheparticipants.[199]

    Perhaps,however,someonewillsay:"Thesealisnotentireandthe

    sameinalltheprintedcopies."Ianswerthatthisisnotduetothe

    sealitself(foritgivesitselfwhollyandidenticallytoeach),but

    thedifferenceofthesubstanceswhichshareitmakestheimpressions

    oftheone,entire,identicalarchetypetobedifferent.Forinstance,

    iftheyaresoft,plastic,andsmooth,andhavenoprintalready,and

    areneitherhardandresistent,noryetmeltingandunstable,the

    imprintwillbeclear,plain,andpermanent;butiftheaforesaid

    fitnessshouldinaughtbelacking,thenthematerialwillnottake

    theimpressionandreproduceitdistinctly,andothersuchresults

    willfollowasanunsuitablematerialmustbringabout.

    6.Again,itisbyaDifferentiatedactofGod-sbenevolencethatthe

    Super-EssentialWordshouldwhollyandcompletelytakeHumanSubstance

    ofhumanfleshanddoandsufferallthosethingswhich,inaspecial

    andparticularmanner,belongtotheactionofHisDivineHumanity.In

    theseactstheFatherandtheSpirithavenoshare,exceptofcourse

    thattheyallshareinthelovinggenerosityoftheDivinecounsels

    andinallthattranscendentDivineworkingofunutterablemysteries

    whichwereperformedinHumanNaturebyHimWhoasGodandastheWord

    ofGodisImmutable.[200]SodowestrivetodifferentiatetheDivine

    Attributes,accordingastheseAttributesareUndifferencedor

    Differentiated.[201]

    7.NowallthegroundsoftheseUnifications,andDifferentiationsin

    theDivineNaturewhichtheScriptureshaverevealedtous,wehave

    explainedintheOutlinesofDivinity,tothebestofourabilities,

    treatingseparatelyofeach.Thelatterclasswehavephilosophically

    unravelledandunfolded,andsohavesoughttoguidetheholyand

    unspottedmindtocontemplatetheshiningtruthsofScripture,while

    theformerclasswehaveendeavoured(inaccordancewithDivine

    Tradition)toapprehendasMysteriesinamannerbeyondtheactivities

    ofourminds.[202]ForallDivinethings,eventhosethatare

    revealedtous,areonlyknownbytheirCommunications.Theirultimate

    nature,whichtheypossessintheirownoriginalbeing,isbeyondMind

    andbeyondallBeingandKnowledge.[203]Forinstance,ifwecallthe

    Super-EssentialMysterybytheNameof"God,——or"Life,"or"Being,"

    or"Light,"or"Word,"weconceiveofnothingelsethanthepowers

    thatstreamTherefromtousbestowingGodhead,Being,LifeorWisdom;

    [204]whilethatMysteryItselfwestrivetoapprehendbycasting

    asidealltheactivitiesofourmind,sincewebeholdnoDeification,

    [205]orLife,orBeing,whichexactlyresemblesthealtogetherand

    utterlyTranscendentCauseofallthings.Again,thattheFatheris

    OriginatingGodheadwhileJesusandtheSpiritare(sotospeak)

    DivineOff-shootsofthePaternalGodhead,and,asitwere,Blossoms

    andSuper-EssentialShiningsThereofwelearnfromHolyScripture;but

    howthesethingsaresowecannotsay,noryetconceive.

    8.Justsofarcanthepowersofour.mindsattainastoseethatall

    spiritualpaternityandsonshipisagiftbestowedfromthe

    all-transcendentArchetypalFatherhoodandSonshipbothuponusand

    alsouponthecelestialPowers:wherebyGodlikeMindsreceivethe

    statesandnamesofGods,andSonsofGods,andFathersofGods,such

    paternityandsonshipbeingperfectedinaspiritualmanner(i.e.

    incorporeally,immaterially,andinvisibly)becausetheDivineSpirit

    settethaboveallinvisibleImmaterialityandDeification,andthe

    FatherandtheSon,supernaturallytranscendallspiritualfatherhood

    andsonship.[206]Forthereisnoexactsimilitudebetweenthe

    creaturesandtheCreativeOriginals;[207]forthecreaturespossess

    onlysuchimagesoftheCreativeOriginalsasarepossibletothem,

    whiletheOriginalsThemselvestranscendandexceedthecreaturesby

    theverynatureofTheirownOriginality.Toemployhumanexamples,we

    saythatpleasantorpainfulconditionsproduceinusfeelingsof

    pleasureorpainwhileyettheypossessnotthesefeelingsthemselves;

    andwedonotsaythatthefirewhichwarmsandburnsisitselfburnt

    orwarmed.EvensoifanyonesaysthatVeryLifelives,orthatVery

    Lightisenlightened,hewillbewrong(accordingtomyview)unless,

    perchance,heweretousethesetermsinadifferentsensefromthe

    ordinaryonetomeanthatthequalitiesofcreatedthingspre-exist,

    afterasuperlativemannerastouchingtheirtrueBeinginthe

    CreativeOriginals.[208]

    9.EventheplainestarticleofDivinity,namelytheIncarnationand

    BirthofJesusinHumanForm,cannotbeexpressedbyanyLanguageor

    knownbyanyMind——notevenbythefirstofthemostexaltedangels.

    ThatHetookman-ssubstanceisamysterioustruth,thewhichwehave

    received;butweknownothowfromtheVirgin-sseedHewasformedin

    anothermannerthanisnatural,norhowHisdryfeetsupportingthe

    solidweightofHismaterialbodyHewalkedupontheunstable

    substanceofthewater,norunderstandweanyoftheotherthings

    whichbelongtotheSupernaturalNatureofJesus.OfthesethingsI

    havespokenenoughelsewhere;andourrenownedTeacherhath

    wonderfully[209]declared,inhisElementsofDivinity,whathehath

    eitherlearntdirectlyfromtheSacredWriters,orelsehath

    discoveredfromhiscunningresearchconcerningScripturaltruths

    throughthemuchtoilandlabourwhichhebestowedthereon,orelse

    hathhadrevealeduntohimbysomedivinerinspirationwhereinhe

    receivednotonlytruespiritualnotionsbutalsotruespiritual

    motions,[210]andbythekinshipofhismindwiththem(ifImayso

    expressit)wasperfectedtoattainwithoutanyotherteachertoa

    mysticalcommunionwiththeseveritiesandabelieftherein.[211]And

    toputbeforetheminbriefestcompassthemanyblessedspeculations

    ofhisingeniousmindthusspeakethheconcerningJesusinhis

    compilationoftheElementsofDivinity.

    10.FromtheElementsofDivinity,byS.Hierotheus.

    TheUniversalCausewhichfillethallthingsistheDeityofJesus,

    whereofthepartsareinsuchwisetemperedtothewholethatItis

    neitherwholenorpart,andyetisatthesametimewholeandalso

    part,containinginItsall-embracingunitybothpartandwhole,and

    beingtranscendentandantecedenttoboth.[212]ThisDeityisperfect

    inthoseBeingsthatareimperfectasaFountofPerfection;[213]It

    isPerfectionless[214]inthosethatareperfectastranscendingand

    anticipatingtheirPerfection;ItistheFormproducingForminthe

    formless,asaFountofeveryform;anditisFormlessintheForms,

    asbeingbeyondallform;ItistheBeingthatpervadesallbeingsat

    oncethoughnotaffectedbythem;[215]andItisSuper-Essential,as

    transcendingeverybeing;ItsetsallboundsofAuthorityandOrder,

    andyetIthasItssealbeyondallAuthorityandOrder.[216]Itis

    theMeasureoftheUniverse;[217]anditisEternity,andabove

    EternityandbeforeEternity.[218]ItisanAbundanceinthoseBeings

    thatlack,andaSuper-Abundanceinthosethatabound;unutterable,

    ineffable;beyondMind,beyondLife,beyondBeing;Itsupernaturally

    possessesthesupernaturalandsuper-essentiallypossessesthe

    super-essential.[219]AndsincethatSupra-DivineBeinghathin

    lovingkindnesscomedownfromthenceuntotheNaturalEstate,and

    verilytooksubstanceandassumedthenameofMan(wemustspeakwith

    reverenceofthosethingswhichweutterbeyondhumanthoughtand

    language),eveninthisactHepossessesHisSupernaturaland

    Super-EssentialExistence——notonlyinthatHehathwithoutchangeor

    confusionofAttributessharedinourhumanlotwhileremaining

    unaffectedbythatunutterableSelf-Emptyingasregardsthefullness

    ofHisGodhead,butalsobecause(mostwonderfulofallwonders!)He

    passedinHisSupernaturalandSuper-Essentialstatethrough

    conditionsofNatureandBeing,andreceivingfromusallthingsthat

    areours,exaltedthemfaraboveus.[220]

    11.Somuchforthesematters.Nowletusproceedtotheobjectofour

    discussionandendeavourtoexplaintheCommonandUndifferencedNames

    belongingtoGod-sDifferentiatedBeing.[221]And,thatthesubject

    ofourinvestigationmaybeclearlydefinedbeforehand,wegivethe

    nameofDivineDifferentiation(aswassaid)tothebeneficent

    EmanationsoftheSupremeGodhead.[222]Forbestowinguponallthings

    andsupernallyinfusingItsCommunicationsuntothegoodlyUniverse,

    ItbecomesdifferentiatedwithoutlossofUndifference;[223]and

    multipliedwithoutlossofUnity;fromItsOnenessitbecomesmanifold

    whileyetremainingwithinItself.Forexample,sinceGodis

    super-essentiallyExistentandbestowsexistenceuponallthingsthat

    are,andbringstheworldintobeing,thatsingleExistenceofHisis

    saidtobecomemanifoldthroughbringingforththemanyexistences

    fromItself,whileyetHeremainsOneintheactof

    Self-Multiplication;Undifferencedthroughouttheprocessof

    Emanation,andFullintheemptyingprocessofDifferentiation;

    Super-EssentiallytranscendingtheBeingofallthings,andguiding

    thewholeworldonwardsbyanindivisibleact,andpouringforth

    withoutdiminutionHisindefectiblebounties.Yea,beingOneand

    communicatingofHisUnitybothuntoeverypartoftheworldandalso

    untothewhole,bothuntothatwhichisoneanduntothatwhichis

    many,HeisOneinanunchangeableandsuper-essentialmanner,being

    neitheranunitinthemultiplicityofthingsnoryetthesumtotalof

    suchunits.Indeed,Heisnotanunityinthissense,anddothnot

    participateinunitynorpossessit;[224]butHeisanUnityina

    mannerfardifferentfromthis,aboveallunitywhichisintheworld;

    yea,HeisanIndivisiblePlurality,insatiableyetbrim-full,

    producing,perfecting,andmaintainingallunityandplurality.

    Moreover,sincemany,throughDeificationfromHim,aremadeGods

    [225](sofarastheGodlikecapacityofeachallows),therethus

    appearstobewhatiscalledaDifferentiation[226]anda

    ReduplicationoftheOneGod,yetnonethelessHeistheprimalGod,

    theSupra-DivineandSuper-EssentiallyOneGod,whodwellsIndivisibly

    withintheseparateandindividualthings,beinganUndifferenced

    UnityinHimselfandwithoutanycommixtureormultiplicationthrough

    HiscontactwiththeMany.[227]Andsupernaturallyperceivingthis,

    thusspeaketh(byinspiration,inhisholywritings)thatGuideunto

    Divineilluminationbywhombothweandourteacherareled,that

    mightymaninthingsDivine,thatLuminaryoftheworld.Forthough

    (saithhe)therebethatarecalledgods,whetherinheavenorin

    earth(astherebegodsmanyandlordsmany).Buttousthereisbut

    oneGod,theFather,ofwhomareallthings,andweinHim,andone

    LordJesusChrist,bywhomareallthings,andwebyHim.Forin

    divinethingstheundifferencedUnitiesareofmoremightthanthe

    Differentiations[228]andholdtheforemostplaceandretaintheir

    stateofUndifferenceevenaftertheOnehas,withoutdepartingfrom

    Itsoneness,enteredintoDifferentiation.TheseDifferentiationsor

    beneficentEmanationsofthewholeGodhead——wherebyItsUndifferenced

    Natureissharedincommon[229]——weshall(sofarasinuslies)

    endeavourtodescribefromtheDivineNameswhichrevealtheminthe

    Scriptures,havingnowmadethisclearbeforehand(ashathbeensaid):

    thateveryNameoftheDivinebeneficentActivityuntowhicheverof

    theDivinePersonsitisapplied,mustbetakenasbelonging,without

    distinction,tothewholeentiretyoftheGodhead.[230]

    _________________________________________________________________

    [166]perihenomeneskaidiakekrimenestheologiaskaitishetheia

    henosiskaidiakrisis.

    [167]ThepointofthissectionisthatGod-sNatureisnotasum

    totalofseparateAttributes.Thereforewhenwesaythatthe

    ScripturaltitlesofGodareonlysymbolsandthattheultimate

    Godheadtranscendsthem,wedonotmeanthattheyexpressonlyapart

    ofHisNature(forHisNaturehasnoparts),butthattheydimly

    suggestHiswholeNature.Hence,too,wecannotsaythatsomeofGod-s

    titlesbelongonlytooneseparatePersonoftheTrinityandothers

    onlytotheotherPersonsseverally——e.g.TheTrinity,andnotthe

    Fatheralone,istheCreatoroftheworld."Theoneworldwasmadeby

    theFather,throughtheSon,intheHolyGhost"(St.Aug.,Com.onSt.

    John,Tr.XX.9).

    [168]Thetitle"Good"isappliedtothewholeGodhead.Andifthat

    title,thenotherstoo.Cf.Matt.xix.17.]

    [169]Johnx.11.

    [170]Ps.cxliii.10.Thisisafurtherargumentarisingoutofwhat

    hasbeensaidabove.Thepointhereisthatwecannotlimitthetitle

    "Good"toonePersonoftheTrinity.(ThenotionthattheFatheris

    sternandtheSonmollifiesHissternnessisfalse.)Therestofthe

    sectiontakesothertitlesandshowshowtheyarecommontoallThree

    PersonsoftheTrinity.

    [171]Ex.iii.14.

    [172]Rev.i.4.

    [173]Ps.cii.27.

    [174]Johnxv.26.

    [175]Johnv.21.

    [176]Johnvi.63.

    [177]2Cor.iii.17.

    [178]1Chron.xxix.14.

    [179]Rom.xi.36.

    [180]Ibid.

    [181]Ps.civ.30.

    [182]Johnx.30.

    [183]Johnxvi.15.

    [184]Johnxvii.10.

    [185]i.e.Thatweareseekingtodestroythedistinctionbetweenthe

    PersonsoftheTrinity.

    [186]ThemethodofUndifferenceappliestotheultimateGodhead,that

    ofDifferentiationtotheemanatingGodhead.Theabsoluteandthe

    relativeplanesofBeingbothbelongtoGod.Ontheabsoluteplaneall

    distinctionsaretranscended,andthePersonsexistinamannerin

    whichTheywouldappeartoustobemerged,butontherelativeplane

    weseethatTheyareeternallydistinct.SeeIntr.,p.8.

    [187]Becauseweseethingswhicharegood,fair,existent,etc.,we

    applytoGod,theirultimateCause,thetitles"Good,""Fair,"

    "Existent,"etc.Seep.36,n.6.

    [188]i.e.OnlytheSecondPersonwasIncarnate,wascrucified,etc.

    `MysteriesofLoveandBeing"=philanthrophiasousiodemusteria.

    [189]proodoustekaiekphanseis,——sc.thePersonsoftheTrinity.See

    Intr.,p.16.

    [190]Thereceivedtextreads:Phasikaiteseiremeneshenoseos

    idiakaiauthistesdiakriseoseinaitinasidikaskaihinoseiskai

    diakriseis.This,asitstands,mustbetranslated:"Theysaythat

    certainqualitiesbelongtothesaidUndifference,andthatto

    Differentiation,ontheotherhand,belongcertainprinciplesofUnity

    andprinciplesofDifferentiation."ThiswouldmeanthatthePersons

    oftheTrinity,thoughdistinctfromEachOther,yethaveaCommon

    Unity,orelsethatEachhasaUnityofItsOwnmakingItdistinct

    fromtheOtherPersons.Ihaveventured,however,toemendthetextby

    omittingthelastsixwordsandmakingthesentenceendateinai.I

    believethelastsixwordshavecreptinfromamarginalglossor

    variant,whichran(Iimagine)asfollows:——einaitinasidikask.t.l

    IftheMS.belongedtoafamilyhavingseventeenoreighteenletters

    toacolumntheeinaiafterdiakriseoswouldendaline,sincethere

    are571lettersfromthebeginningofthechaptertotheendofthat

    word.Henceitwouldeasilybeconfusedwiththeeinaiatthe

    beginningofthegloss,whichwouldthuscreepintothetext.And,

    sincetheaddedwordsamounttothirty-fourletters,theywould

    exactlyfilltwolines,thusmakingtheinterpolationeasier.Forthe

    meaning,seeIntr.,p.6f.

    [191]Cf.Myst.Theo1.I.2.ThisuniversalAffirmationisnot

    pantheismbecauseevil,assuch,isheldtobenon-existent.Itis

    onlyallgoodnessthatisaffirmedofGod,thoughHesurpassesit.God

    ispresentinallthings,butnotequallyinall.

    [192]"Yes"impliesthepossibilityof"No,"and"No"thepossibility

    of"Yes."Thus"Yes"and"No"belongtotherelativeworld.God-s

    absoluteexistenceisbeyondsuchantithesis.SeeIntr.,p.4f.

    [193]ThePersons,thoughfused,areyetnotconfusedbecausethe

    Godheadtranscendsunity.SeeIntr.,p.5.

    [194]Materialthingsaremergedbybeingunited(e.g.dropsof

    water).Soulsorangelsbeingunitedthroughlove(wherebythey

    participateinGod)arenotmergedbutremaindistinctevenwhile

    being,asitwere,fusedintoasinglespiritualunitymoreperfect

    thanthefusionofwaterwithwine.ThePersonsoftheTrinityare

    stillmoreperfectlyunitedandatthesametimestillmoreutterly

    distinct.

    [195]TwokindsofDifferentiation:(1)DistinctnessofExistence,(2)

    DifferenceofFunctions.

    [196]D.meansthattheUndifferentiatedGodheadisactuallypresent

    inallthesecreativeactivities.Itismultiplied(asitwere)inIts

    energies,andyetItremainsindivisible.SeeIntr.,p.17.

    [197]D.heretouchesonthefundamentaldifferencebetweenspiritual

    andmaterialthings.Cf.Shelley:"Truelovehasthisdifferentfrom

    goldorclaythattodivideisnottotakeaway."

    [198]Plotinususesthesameillustration(Enn.iv.1).

    [199]D.isalwaysonhisguardagainstPantheism.

    [200]RedemptionisaworkperformedbythewholeTrinitythroughthe

    SecondPerson.(So,too,isCreation.Cf.p.65,n.2).

    [201]i.e.WestrivetodistinguishthetwoplanesofBeinginGod.

    Cf.Athan.Creed:"NeitherconfoundingthePersons,"etc.

    [202]UndifferencebelongstotheultimateGodhead,Differentiationto

    thedistinctionbetweentheThreePersonsoftheTrinity.Theformer

    isthesphereofMysticalTheology,thelatteristhatofDogmatic

    Theology.TheformerimpliestheViaNegativathelattertheVia

    Affirmativa.

    [203]EventheDifferentiationsfinallyleadusupintothe

    UndifferencedGodheadWheretheytranscendthemselves.(Cf.p.70,n.

    3andthepassageinii.4aboutthetorches.)Intothatregionwe

    cannottrackthem.Butontheothersidetheyflowoutintocreative

    activity,andthusare,insomedegree,revealed.

    [204]Thesetermsmaybethusclassified:——

    SphereofActivity.NatureofGift.FormunderwhichGiveris

    manifested

    (i)GraceGodhead."God"

    (ii)Nature

    (1)MaterialexistenceBeing."Being"}"Word."

    (2)VegetableandanimalexistenceLife."Life"

    (3)HumanexistenceWisdom."Light"

    [205]Thedoctrineof"Deification"isnotamerespeculation.It

    embodiesanexperiencedfact.SeeIntr.,p.43.

    [206]Theactbywhichonespiritorsoulimpartsspirituallifeto

    anotherisamanifestationintimeofaMysterywhichiseternally

    perfectintheTrinity,andwouldbeimpossiblewereitnotultimately

    rootedinthatMystery.Justasalllifedrawsitsexistencefromthe

    Divinesupra-vitality,soallspiritualpaternitydrawsitsexistence

    fromtheDivinesupra-paternity.

    [207]taaitia——i.e.ThePersonsoftheGodhead.

    [208]SoSt.AugustineconstantlyteachesthatGodactsnotinthe

    mannerwhichwecallactivity,butbycausingthecreatureitselfto

    performtheaction.ThusheexplainsGod-srestontheSeventhDayto

    meannotthatGodHimselfrestedbutthatthecreationnowrestedin

    Him.Aristotleandhisdisciple,St.Thomas,teachthatGodmovesall

    thingssimplythroughbeingdesiredbythem.SoGodcausesaction

    withoutHimselfacting(somewhatasfirecauseswarmthwithoutfeeling

    it).Cf.p.87,n.1.

    [209]huperphuos.ThepropermeaningofhuperphuesintheDionysian

    writingsappearstobe"supernatural."

    [210]oumononmathonallakaipathontatheia.

    [211]prostenadidaktonautonkaimustikenapotelestheishenosinkai

    pistin.

    [212]BeingbeyondUnitytheGodheadis,ofcourse,beyondthe

    categoriesofwholeandpart.TheGodheadisnotaWholebecauseitis

    indivisible,noraPartbecausethereisnothing,ontheultimate

    plane,outsideIt.YetItisaWholebecauseItincludesthetrue

    existenceofallthings,andisPartitivebecauseItcontainsthe

    principleofseparateIndividualitywherebyChristpossessesaHuman

    Souldistinctfromallotherhumansouls,andwhereby,too,wepossess

    distinctandseparatesouls.

    [213]GodisinusevenbeforeweareinHim.Cf.Lukexvii.21.Cf.

    St.Aug.,"Thouwastwithin;Iwaswithout."Alsocf.c.i.3;c.iii.

    i:"FortheTrinity,"etc.SeeIntr.,p.6ontheuseoftheword"

    outside."

    [214]Perfectionimpliesanobjectorpurposeachieved.Henceit

    impliesadistinctionbetweenselfandnotself.TheGodheadisbeyond

    suchadistinction.Comparedwithimperfection,Itisperfect;

    comparedwithperfection,Itisperfectionless(ateles),or,rather,

    beyondPerfection(huperteles)andbeforeit(proteleios),justas

    comparedwithimpersonalthingsItispersonal,andcomparedwith

    personalityItisnon-personal,or,rather,supra-personal.

    [215]Cf.p.75,n.3.

    [216]Cf.St.PaulontheLawandtheSpirit.TheLawisdeposited,as

    itwere,bytheSpirit;andyettheLawcrampstheSpirit,andthe

    Spiritmustbreakloosefromthisbondage.

    [217]i.e.Itgivestheuniverseitsboundsanddistinctions.

    [218]Eternity,inthesenseof"VeryEternity"(autoaion),isan

    EmanationoftheGodhead——adistinctviewofItstranscendentstate

    (cf.Intr.,p.i7).ItistheDivineResttakenintheabstract,as

    VeryLifeisperhapstheDivineMotiontakenintheabstract.The

    GodheadincludesbothrestandMotionbytranscendingthem.

    [219]BehindNaturearecertainhighersupernaturalpossibilities

    (whicharemanifested,e.g.,intheMiraclesofChristandHis

    Disciples),andbeyondourpersonalitiesthereisamysterywhichis

    greaterthanourfiniteselves,andyet,inasense,isourtrue

    selves.TheGodheadpossessesinItselfthesupernaturalpossibilities

    ofNatureandthesupra-personalpossibilitiesofourpersonalities.

    [220]i.e.ChristdidnotmerelykeepHisGodheadparallel,asit

    were,withHisManhood,butbroughtItintoHisManhoodandsoexalted

    theManhood.

    [221]e.LetusexplainwhataretheNameswhichbelongindivisiblyto

    allThreePersonsoftheTrinity.

    [222]Theword"Emanation"ishereusedinitsverywidestsenseas

    including(1)thePersonsoftheTrinity,(2)Theircreativeactivity

    asmanifestedintheUniversalandtheParticularstreamofenergy.

    SeeIntr.,p.17.TheDifferentiatedBeingoftheTrinityunderlies

    alltheDifferentiationsofthecreativeprocess.TheTrinityis

    differentiatedontheplaneofEternity;thenItemanatesorenergizes

    onthetemporalplane,andthusItismanifestedinallthe

    differentiationsoftheuniverse,(especiallyindeifiedsouls).

    [223]Godisindivisiblypresentineachseparatedeifiedsoul(see

    supra,p.71),thesentencebeginning:"Andiftheterm

    `Differentiation-bealsoappliedtothebounteousact,"etc.

    [224]Thesetwophraseswellexpressthemeaningofthetitle"Beyond

    thingsandsupernallyinfusingUnity"(huperenomene),whichIhave

    generallytranslated,likehenomene,as"Undifferenced."

    [225]teexautoutheoseitheonpollongignomenon.SeeIntr.,p.

    43.

    [226]Cf.p.71,n.1.

    [227]ThefullnessofGod-sUnityismanifested,(1)inallthe

    multiplicityofthematerialworld,(2)afterahighermannerinthe

    deifiedsoulsofmenandinangels.

    [228]EachdeifiedsoulisadifferentiationofGod(cf.p.71,n.i);

    yettheUnityofGodtranscendsthemall,evenafterGodhasthus

    pouredHimselfintothem.

    [229]i.e.TheseactiveManifestationswherebyGodentersintoeach

    partoftheuniverse,yetwithoutlossofUnity.

    [230]Seethebeginningofthischapter.

    _________________________________________________________________

    CHAPTERIII

    WhatisthepowerofPrayer?AlsoconcerningtheBlessedHierotheus

    andconcerningReverenceandtheWritingofDivinity.

    1.Andfirstofall,ifitlikethee,letusconsiderthehighest

    Name,even"Goodness,"bywhichalltheEmanationsofGodare

    conjointlyrevealed.[231]Andletusbeginwithaninvocationofthe

    Trinity,theWhich,asItsurpassethGoodness,andistheSourceof

    allgoodness,dothrevealallconjoinedtogetherItsowngood

    providences.[232]Forwemustfirstliftupourmindsinprayerunto

    thePrimalGoodness,andbydrawingnearerThereunto,wemustthusbe

    initiatedintothemysteryofthosegoodgiftswhicharerootedinIts

    being.FortheTrinityisnighuntoallthings,andyetnotallthings

    arenighuntoIt.[233]AndwhenwecalluponItwithholyprayersand

    unspottedmindandwithoursoulspreparedforunionwithGod,then

    arewealsonighThereto;forItisnotinspace,soastobeabsent

    fromanyspot,ortomovefromonepositiontoanother.[234]Nay,to

    speakofItasomnipresentdothnotexpressItsall-transcendent

    all-embracingInfinitude.[235]Letusthenpressoninprayer,

    lookingupwardstotheDivinebenignantRays,evenasifaresplendent

    cordwerehangingfromtheheightofheavenuntothisworldbelow,and

    we,byseizingitwithalternatehandsinoneadvance,appearedto

    pullitdown;butinverytruthinsteadofdrawingdowntherope(the

    samebeingalreadynighusaboveandbelow),wewereourselvesbeing

    drawnupwardstothehigherRefulgenceoftheresplendentRays.Or

    evenas,havingembarkedonashipandclingingtothecables,the

    whichbeingstretchedoutfromsomerockuntous,presentedthemselves

    (asitwere)forustolayholduponthem,weshouldnotbedrawing

    therocktowardsourselves,butshould,inverytruth,bedrawing

    ourselvesandthevesseltowardstherock;asalso,conversely,ifany

    onestandinguponthevesselpushesawaytherockthatisonthe

    shore,hewillnotaffecttherock(whichstandsimmovable)butwill

    separatehimselftherefrom,andthemorehepushesitsomuchthemore

    willhebestavinghimselfaway.Hence,beforeeveryendeavour,more

    especiallyifthesubjectbeDivinity,mustwebeginwithprayer:not

    asthoughwewouldpulldowntoourselvesthatPowerwhichisnigh

    botheverywhereandnowhere,butthat,bytheseremembrancesand

    invocationsofGod,wemaycommendanduniteourselvesThereunto.

    2.Nowperhapsthereisneedofanexplanationwhy,whenourrenowned

    teacherHierotheushathcompiled[236]hiswonderfulElementsof

    Divinity,wehavecomposedotherTractatesofDivinity,andnoware

    writingthispresentasifhisworkwerenotsufficient.Nowifhehad

    professedtodealinanorderedsystemwithallquestionsofDivinity,

    andhadgonethroughthewholesumofDivinitywithanexpositionof

    everybranch,weshouldnothavegonesofarinmadnessorfollyasto

    supposethatwecouldtouchtheseproblemswithadivinerinsightthan

    he,norwouldwehavecaredtowasteourtimeinavainrepetitionof

    thosesametruths;moreespeciallysinceitwouldbeaninjurytoa

    teacherwhomwelovewerewethustoclaimforourselvesthefamous

    speculationsandexpositionsofamanwho,nexttoPaultheDivine,

    hathbeenourchiefpreceptor.Butsince,inhislofty"Instructions

    onDivinity,"hegaveuscomprehensiveandpregnantdefinitionsfitted

    toourunderstanding,andtothatofsuchamongstusaswereteachers

    ofthenewlyinitiatedsouls,andbadeusunravelandexplainwith

    whateverpowersofreasonwepossessed,thecomprehensiveandcompact

    skeinsofthoughtspunbyhismightyintellect;andsincethouhast

    thyselfoftentimesurgedussotodo,andhastremittedhistreatise

    tousastoosublimeforcomprehension,thereforewe,whilesetting

    himapart(asateacherofadvancedandperfectspirits)forthose

    abovethecommonalty,andasakindofsecondScripturesworthyto

    followtheInspiredWritings,willyetteachDivineTruths,according

    toourcapacity,untothosewhoareourpeers.Forifsolidfoodis

    suitedonlytotheperfect,whatdegreeofperfectionwoulditneedto

    givethisfoodtoothers?Whereforewearerightinsayingthatthe

    directstudyofthespiritual[237]Scripturesandthecomprehensive

    teachingofthemneedadvancedcapacities,whiletheunderstandingand

    thelearningofthematterwhichcontributetheretoissuitedtothe

    inferiorInitiatorsandInitiates.[238]Wehave,however,carefully

    observedtheprinciple:WhatsoeverthingsourDivinePreceptorhas

    throughlydealtwithandmadeclearlymanifestwehaveneverinany

    wiseventuredthereon,forfearofrepetition,norgiventhesame

    explanationofthepassagewhereofhetreated.For[239]evenamong

    ourinspiredHierarchs(when,asthouknowest,wewithhimandmanyof

    ourholybrethrenmettogethertobeholdthatmortalbody,Sourceof

    Life,whichreceivedtheIncarnateGod,[240]andJames,thebrother

    ofGod,wasthere,andPeter,thechiefandhighestoftheSacred

    Writers,andthen,havingbeheldit,alltheHierarchstherepresent

    celebrated,accordingtothepowerofeach,theomnipotentgoodnessof

    theDivineweakness):onthatoccasion,Isay,hesurpassedallthe

    InitiatesnexttotheDivineWriters,yea,hewaswhollytransported,

    waswhollyoutsideofhimself,andwassomovedbyacommunionwith

    thoseMysterieshewascelebrating,thatallwhoheardhimandsawhim

    andknewhim(orratherknewhimnot)deemedhimtoberaptofGodand

    enduedwithutteranceDivine.ButwhyshouldItelltheeofthedivine

    thingsthatwereutteredinthatplace?For,unlessIhaveforgotten

    whoIam,IknowthatIhaveoftenheardfromtheecertainfragments

    ofthoseenrapturedpraises;soearnesthastthoubeenwithallthy

    soultofollowheavenlythings.

    3.But,tosaynothingofthosemysticalexperiences(sincethey

    cannotbetolduntotheworld,andsincethouknowestthemwell),when

    itbehovedustocommunicatethesethingsuntotheworldandtobring

    allwhomwemightuntothatholyknowledgewepossessed,howhe

    surpassednearlyalltheholyteachersinthetimehedevotedtothe

    task,inpurenessofmind,inexactnessofexposition,andinall

    otherholyqualities,tosuchadegreethatwecouldnotattemptto

    gazeuponsuchspiritualradiance.Forweareconsciousinourselves

    andwellawarethatwecannotsufficientlyperceivethoseDivine

    Truthswhicharegrantedtoman-sperception,norcanwedeclareand

    utterthoseelementsofDivineKnowledgewhicharegivenuntomanto

    speak.WefallveryshortofthatunderstandingwhichtheDivinemen

    possessedconcerningheavenlytruths,andverily,fromexcessof

    reverence,weshouldnothaveventuredtolisten,orgiveutteranceto

    anytruthsofDivinephilosophy,wereitnotthatweareconvincedin

    ourmindthatsuchknowledgeofDivineTruthasispossiblemustnot

    bedisregarded.Thisconvictionwaswroughtwithinus,notonlybythe

    naturalimpulseofourminds,whichyearnandstriveforsuchvision

    ofsupernaturalthingsasmaybeattained,butalsobytheholy

    ordinanceofDivineLawitself,which,whileitbidsusnottobusy

    ourselvesinthingsbeyondusbecausesuchthingsarebothbeyondour

    meritsandalsounattainable,[241]yetearnestlyexhortsustolearn

    allthingswithinourreach,whicharegrantedandallowedus,and

    alsogenerouslytoimpartthesetreasuresuntoothers.[242]In

    obediencetothesebehestswe,ceasingnotthroughwearinessorwant

    ofcourageinsuchsearchforDivineTruthasispossible,yea,and

    notdaringtoleavewithoutassistancethosewhopossessnotagreater

    powerofcontemplationthanourselves,havesetourselvestothetask

    ofcomposition,innovainattempttointroducefreshteaching,but

    onlyseekingbymoreminuteanddetailedinvestigationstomalemore

    clearandplainthatwhichthetrueHierotheushathsaidinbrief.

    _________________________________________________________________

    [231]AllGod-sactivitiesaregood.

    [232]TheparticularactivitiesofGodexistasoneActinHim,cf.p.

    79,n.2.SoSt.Thomas(followingAristotle)callsHimActusPurus.

    [233]Cfp.77,n.1.

    [234]Thisisprofound.Spatialmetaphorsarealwaysdangerous,though

    unavoidable,inTheology.InspaceifAistouchingBthenBmustbe

    touchingA.Inthespiritualworldthisisnotso.Godisnearme(or

    rathertome),andyetImaybefarfromGodbecauseImaybefarfrom

    myowntrueself.Imustseekmytrueselfwhereitis,inGod.Itis

    theparadoxofPersonalitythatmytrueselfisoutsidemyselfandI

    canonlygainitbycastingasidethiscounterfeit"self."Cf.p.77,

    n.1,andIntr.,p.15.

    [235]Eventheword"omnipresent"suggeststhatGodisinspace,

    whereasreallyHisexistenceisnon-spatial.

    [236]tastheologikasstoicheioseishuperphuossunagagontos.

    [237]Or"intelligible"(noeton).Cf.p.52,n.1.TheScripturesare

    expressedinsymbolictermswhichourmindscangrasp.Hierotheuswas

    inspiredtopenetratetotheultimatetruthenshrinedinthese

    symbols.Thushewasablenotonlytoassimilatethissolidfood

    himselfbutalsotogiveittoothers.ApparentlyHierotheuspassed

    throughcertainextraordinarypsychicexperiences,whicharedescribed

    inhiswritings.TheseparticularexperiencesD.hasnothimself

    passedthrough.Buthebelievesthathisownteachingmayclearthe

    ground,andsobeapreliminarytosuchflights.Heischiefly

    explainingprinciples,buttheseprinciplesmayleadthewaytoatrue

    experience.St.PaulandotherScripturalwritersexperiencedsuch

    extraordinarypsychicstates,thoughtheydonotspeakoftheminthe

    extravaganttermsapparentlyusedbyHierotheus.Cf.2Cor.xii.2-4.

    [238]touhupheimenoiskathierotaiskaihieromenois.

    [239]sc.Itwouldbeanimpietytodoso,forheisalmostequalto

    theScripturalWriters,asheshowedwhenhemetwiththemtoviewthe

    bodyoftheB.V.M.

    [240]Cf.p.1,n1.

    [241]Ecclus.iii.21;Ps.cxxxi.1.

    [242]2Tim.ii.2.

    _________________________________________________________________

    CHAPTERIV

    Concerning"Good,""Light,""Beautiful,""Desire,""Ecstasy,"

    "Jealousy."AlsothatEvilisneitherexistentnorSprungfrom

    anythingexistentnorinherentinexistentthings.

    1.Nowletusconsiderthenameof"Good"whichtheSacredWriters

    applytotheSupra-DivineGodheadinatranscendentmanner,calling

    theSupremeDivineExistenceItself"Goodness"(asitseemstome)in

    asensethatseparatesItfromthewholecreation,andmeaning,by

    thisterm,toindicatethattheGood,undertheformofGood-Being,

    [243]extendsItsgoodnessbytheveryfactofItsexistenceuntoall

    things.[244]Forasoursun,throughnochoiceordeliberation,but

    bytheveryfactofitsexistence,giveslighttoallthosethings

    whichhaveanyinherentpowerofsharingitsillumination,evensothe

    Good(whichisabovethesun,asthetranscendentarchetypebythe

    verymodeofitsexistenceisaboveitsfadedimage)sendsforthupon

    allthingsaccordingtotheirreceptivepowers,theraysofIts

    undividedGoodness.ThroughtheseallSpiritualBeingsandfaculties

    andactivities(whetherperceivedorpercipient[245])began;through

    thesetheyexistandpossessalifeincapableoffailureor

    diminution,andareuntaintedbyanycorruptionordeathor

    materialityorbirth,beingseparateaboveallinstabilityandflux

    andrestlessnessofchange.Andwhereastheyarebodilessand

    immaterialtheyareperceivedbyourminds,andwhereastheyareminds

    themselves,theypossessasupernaturalperceptionandreceivean

    illumination(aftertheirownmanner)concerningthehiddennatureof

    things,[246]fromwhencetheypassontheirownknowledgetoother

    kindredspirits.TheirrestisintheDivineGoodness,whereinthey

    aregrounded,andThisGoodnessmaintainsthemandprotectsthemand

    feaststhemwithItsgoodthings.Throughdesiringthistheypossess

    theirbeingandtheirblessedness,and,beingconformedthereto

    (accordingtotheirpowers,theyaregoodly,and,astheDivineLaw

    commands,passontothosethatarebelowthem,ofthegiftswhich

    havecomeuntothemfromtheGood.

    2.Hencehavetheytheircelestialorders,theirself-unities,their

    mutualindwellings,theirdistinctDifferences,thefacultieswhich

    raisetheloweruntothehigherranks,theprovidencesofthehigher

    forthosebeneaththem;theirpreservationofthepropertiesbelonging

    toeachfaculty,theirunchangingintroversions,[247]theirconstancy

    andelevationintheirsearchfortheGood,andalltheother

    qualitieswhichwehavedescribedinourbookconcerningthe

    PropertiesandOrdersoftheAngels.[248]Moreoverallthings

    appertainingtotheCelestialHierarchy,theangelicPurifications,

    theIlluminationsandtheattainmentswhichperfecttheminall

    angelicperfectionandcomefromtheall-creativeandoriginating

    Goodness,fromwhenceitwasgiventothemtopossesstheircreated

    goodness,andtomanifesttheSecretGoodnessinthemselves,andsoto

    be(asitwere)theangelicEvangelistsoftheDivineSilenceandto

    standforthasshininglightsrevealingHimthatiswithintheshrine.

    AndnextthosesacredandholyMinds,men-ssoulsandallthe

    excellencesthatbelongtosoulsderivetheirbeingfromthe

    Super-ExcellentGoodness.Sodotheypossessintelligence;sodothey

    preservetheirlivingbeing[249]immortal;soisittheyexistat

    all,andcan,bystrainingtowardsthelivingangelicpowers,through

    theirgoodguidancemounttowardstheBounteousOriginofallthings;

    socanthey(accordingtotheirmeasure)participateinthe

    illuminationswhichstreamfromaboveandsharethebounteousgift(as

    farastheirpowerextends)andattainalltheotherprivilegeswhich

    weleaverecountedinourbook,ConcerningtheSoul.Yea,andthesame

    istrue,ifitmustneedsbesaid,concerningeventheirrational

    souls,orlivingcreatures,whichcleavetheair,ortreadtheearth,

    orcrawlupontheground,andthosewhichliveamongthewatersor

    possessanamphibiouslife,andallthatliveburiedandcoveredin

    theearth——inawordallthatpossessasensitivesoulorlife.All

    theseareendowedwithsoulandlifebecausetheGoodexists.Andall

    plantsderivefromtheGoodthatlifewhichgivesthemnourishmentand

    motion,andevenwhatsoeverhasnolifeorsoulexiststhroughthe

    Good,andthuscameintotheestateofbeing.[250]

    3.NowiftheGoodisaboveallthings(asindeedItis)ItsFormless

    Natureproducesall-form;andinItaloneNot-Beingisanexcessof

    Being,[251]andLifelessnessanexcessofLifeandItsMindlessstate

    isanexcessofWisdom,[252]andalltheAttributesoftheGoodwe

    expressinatranscendentmannerbynegativeimages.[253]Andifit

    isreverentsotosay,eventhatwhichisnotdesiresthe

    all-transcendentGoodandstrugglesitself,byitsdenialofall

    things,tofinditsrestintheGoodwhichverilytranscendsall

    being.

    4.Nay,eventhefoundationandtheboundariesoftheheavens(aswe

    forgottosaywhilethinkingofothermatters)owetheirorigintothe

    Good.Suchisthisuniverse,whichlessensnotnorgrows,andsuchthe

    noiselessmovements(ifnoiselesstheybe)[254]ofthevastheavenly

    revolution,andsuchthestarryorderswhoselightisfixedasan

    ornamentofheaven,andsuchthevariouswanderingsofcertain

    stars——especiallytherepeatedandreturningorbitsofthosetwo

    luminariestowhichtheScripturegiveththenameof"Great,"[255]

    wherebywereckonourdaysandnightsandmonthsandyears;which

    definetheroundoftimeandtemporaleventsandgivethem

    measurement,sequence,andcohesion.AndwhatshallIsayconcerning

    thesun-sraysconsideredinthemselves?FromtheGoodcomesthelight

    whichisanimageofGoodness;whereforetheGoodisdescribedbythe

    nameof"Light,"beingthearchetypethereofwhichisrevealedinthat

    image.ForastheGoodnessoftheall-transcendentGodheadreaches

    fromthehighestandmostperfectformsofbeinguntothelowest,and

    stillisbeyondthemall,remainingsuperiortothoseaboveand

    retainingthosebelowinitsembrace,andsogiveslighttoallthings

    thatcanreceiveIt,andcreatesandvitalizesandmaintainsand

    perfectsthem,andistheMeasure[256]oftheUniverseandits

    Eternity,[257]itsNumericalPrinciple,[258]itsOrder,its

    EmbracingPower,itsCauseanditsEnd:[259]evensothisgreat,

    all-brightandever-shiningsun,whichisthevisibleimageofthe

    DivineGoodness,faintlyreechoingtheactivityoftheGood,illumines

    allthingsthatcanreceiveitslightwhileretainingtheutter

    simplicityoflight,andexpandsaboveandbelowthroughoutthe

    visibleworldthebeamsofitsownradiance.Andifthereisaught

    thatdoesnotsharethem,thisisnotduetoanyweaknessor

    deficiencyinitsdistributionofthelight,butisduetothe

    unreceptivenessofthosecreatureswhichdonotattainsufficient

    singlenesstoparticipatetherein.Forverilythelightpassethover

    manysuchsubstancesandenlightensthosewhicharebeyondthem,and

    thereisnovisiblethinguntowhichthelightreachethnotinthe

    exceedinggreatnessofitsproperradiance.[260]Yea,andit

    contributestothebirthofmaterialbodiesandbringsthemuntolife,

    andnourishesthemthattheymaygrow,andperfectsandpurifiesand

    renewsthem.Andthelightisthemeasureandthenumericalprinciple

    ofseasonsandofdaysandofallourearthlyTime;for`tisthe

    selfsamelight(thoughthenwithoutaform)which,MosestheDivine

    declares,markedeventhatfirstperiodofthreedayswhichwasatthe

    beginningoftime.AndlikeasGoodnessdrawethallthingstoItself,

    andisthegreatAttractivePowerwhichunitethingsthataresundered

    [261](beingasItis:theGodheadandtheSupremeFountandProducer

    ofUnity);andlikeasallthingsdesireItastheirbeginning,their

    cohesivepowerandend;andlikeas`tistheGood(assaiththe

    Scripture)fromwhichallthingsweremadeandare(havingbeen

    broughtintoexistencethenceasfromaPerfectCause);andlikeasin

    theGoodallthingssubsist,beingkeptandcontrolledinanalmighty

    Receptacle;[262]andlikeasuntotheGoodallthingsareturned(as

    untotheproperEndofeach);andlikeasaftertheGoodallthings

    doyearn——thosethathavemindandreasonseekingItbyknowledge,

    thosethathaveperceptionseekingItbyperception,thosethathave

    noperceptionseekingItbythenaturalmovementoftheirvital

    instinct,andthosethatarewithoutlifeandhavemereexistence

    seekingItbytheiraptitudeforthatbareparticipationwhencethis

    mereexistenceistheirs[263]——evensodoththelight(beingasit

    wereItsvisibleimage)drawtogetherallthingsandattractthemunto

    Itself:thosethatcansee,thosethathavemotion,thosethatreceive

    Itslightandwarmth,thosethataremerelyheldinbeingbyItsrays;

    [264]whencethesunissocalledbecauseitsummeth[265]allthings

    anduniteththescatteredelementsoftheworld.Allmaterialthings

    desirethesun,fortheydesireeithertoseeortomoveandto

    receivelightandwarmthandtobemaintainedinexistencebythe

    light.Isaynot(aswasfeignedbytheancientmyth)thatthesunis

    theGodandCreatorofthisUniverse,andthereforetakesthevisible

    worldunderhisspecialcare;butIsaythatthe"invisiblethingsof

    Godfromthecreationoftheworldareclearlyseen,beingunderstood

    bythethingsthataremade,evenHiseternalpowerandGodhead."

    [266]

    5.Butthesethingsaredealtwithinthe"SymbolicDivinity."HereI

    desiretodeclarewhatisthespiritualmeaningofthename"Light"as

    belongingtotheGood.[267]TheGoodGodiscalledSpiritualLight

    becauseHefillseveryheavenlymindwithspirituallight,anddrives

    allignoranceanderrorfromallsoulswheretheyhavegaineda

    lodgment,andgiveththemallashareofholylightandpurgestheir

    spiritualeyesfromthemistofignorancethatsurroundsthem,and

    stirsandopenstheeyeswhicharefastshutandweigheddownwith

    darkness,andgivesthemfirstamoderateillumination,then(when

    theytastetheLightanddesireItmore)HegivethHimselfingreater

    measureandshinethinmoreabundanceonthem"becausetheyhaveloved

    much,"andeverHeconstraineththemaccordingtotheirpowersof

    lookingupwards.

    6.AndsothatGoodwhichisabovealllightiscalledaSpiritual

    LightbecauseItisanOriginatingBeamandanOverflowingRadiance,

    illuminatingwithitsfullnesseveryMindabovetheworld,aroundit,

    orwithinit,[268]andrenewingalltheirspiritualpowers,embracing

    themallbyItstranscendentcompassandexceedingthemallbyIts

    transcendentelevation.AndItcontainswithinItself,inasimple

    form,theentireultimateprincipleoflight;[269]andisthe

    TranscendentArchetypeofLight;and,whilebearingthelightinits

    womb,Itexceedsitinqualityandprecedesitintime;andso

    conjoinethtogetherallspiritualandrationalbeings,unitingthemin

    one.[270]Forasignoranceleadethwanderersastrayfromoneanother,

    sodoththepresenceofSpiritualLightjoinandunitetogetherthose

    thatarebeingilluminated,andperfectsthemandconvertsthemtoward

    thatwhichtrulyIs——yea,convertsthemfromtheirmanifoldfalse

    opinionsandunitestheirdifferentperceptions,orratherfancies,

    intoonetrue,pureandcoherentknowledge,andfilleththemwithone

    unifyinglight.

    7.ThisGoodisdescribedbytheSacredWritersasBeautifulandas

    Beauty,asLoveorBeloved,andbyallotherDivinetitleswhichbefit

    Itsbeautifyingandgraciousfairness.Nowthereisadistinction

    betweenthetitles"Beautiful"and"Beauty"appliedtothe

    all-embracingCause.Forweuniversallydistinguishthesetwotitles

    asmeaningrespectivelythequalitiessharedandtheobjectswhich

    sharetherein.Wegivethenameof"Beautiful"tothatwhichsharesin

    thequalityofbeauty,andwegivethenameof"Beauty"tothatcommon

    qualitybywhichallbeautifulthingsarebeautiful.Butthe

    Super-EssentialBeautifuliscalled"Beauty"becauseofthatquality

    whichItimpartstoallthingsseverallyaccordingtotheirnature,

    [271]andbecauseItistheCauseoftheharmonyandsplendourinall

    things,flashingforthuponthemall,likelight,thebeautifying

    communicationsofItsoriginatingray;andbecauseItsummonsall

    thingstofareuntoItself(fromwhenceIthaththenameof"Fairness"

    [272]),andbecauseItdrawsallthingstogetherinastateofmutual

    interpenetration.Anditiscalled"Beautiful"becauseItis

    All-BeautifulandmorethanBeautiful,andiseternally,unvaryingly,

    unchangeablyBeautiful;incapableofbirthordeathorgrowthor

    decay;andnotbeautifulinonepartandfoulinanother;noryetat

    onetimeandnotatanother;noryetbeautifulinrelationtoone

    thingbutnottoanother;noryetbeautifulinoneplaceandnotin

    another(asifItwerebeautifulforsomebutwerenotbeautifulfor

    others);nay,onthecontrary,Itis,inItselfandbyItself,

    uniquelyandeternallybeautiful,andfrombeforehandItcontainsina

    transcendentmannertheoriginatingbeautyofeverythingthatis

    beautiful.Forinthesimpleandsupernaturalnaturebelongingtothe

    worldofbeautifulthings,[273]allbeautyandallthatisbeautiful

    hathitsuniqueandpre-existentCause.FromthisBeautifulallthings

    possesstheirexistence,eachkindbeingbeautifulinitsownmanner,

    andtheBeautifulcausestheharmoniesandsympathiesandcommunities

    ofallthings.AndbytheBeautifulallthingsareunitedtogetherand

    theBeautifulisthebeginningofallthings,asbeingtheCreative

    Causewhichmovestheworldandholdsallthingsinexistencebytheir

    yearningfortheirownBeauty.AndItistheGoalofallthings,and

    theirBeloved,asbeingtheirFinalCause(for`tisthedesireofthe

    Beautifulthatbringsthemallintoexistence),andItistheir

    Exemplar[274]fromwhichtheyderivetheirdefinitelimits;andhence

    theBeautifulisthesameastheGood,inasmuchasallthings,inall

    causation,desiretheBeautifulandGood;noristhereanythinginthe

    worldbuthathashareintheBeautifulandGood.Moreoverour

    DiscoursewilldaretoaverthateventheNon-Existent[275]sharesin

    theBeautifulandGood,forNon-Existence[276]isitselfbeautiful

    andgoodwhen,bytheNegationofallAttributes,itisascribed

    Super-EssentiallytoGod.ThisOneGoodandBeautifulisinIts

    onenesstheCauseofallthemanybeautifulandgoodthings.Hence

    comesthebareexistenceofallthings,andhencetheirunions,[277]

    theirdifferentiations,theiridentities,theirdifferences,[278]

    theirsimilarities,theirdissimilarities,theircommunionsof

    oppositethings,[279]theunconfuseddistinctionsoftheir

    interpenetratingelements;[280]theprovidencesoftheSuperiors,

    [281]theinterdependenceoftheCo-ordinates,theresponsesofthe

    Inferiors,[282]thestatesofpermanencewhereinallkeeptheirown

    identity.Andhenceagaintheintercommunionofallthingsaccording

    tothepowerofeach;theirharmoniesandsympathies(whichdonot

    mergethem)andtheco-ordinationsofthewholeuniverse;[283]the

    mixtureofelementsthereinandtheindestructibleligamentsof

    things;theceaselesssuccessionoftherecreativeprocessinMinds

    andSoulsandinBodies;forallhaverestandmovementinThatWhich,

    aboveallrestandallmovement,groundseachoneinitsownnatural

    lawsandmoveseachonetoitsownpropermovement.[284]

    8.AndtheHeavenlyMindsarespokenofasmoving(1)inacircular

    manner,whentheyareunitedtothebeginninglessandendless

    illuminationsoftheBeautifulandGood;[285](2)straightforward,

    whentheyadvancetotheprovidentialguidanceofthosebeneaththem

    andunerringlyaccomplishtheirdesigns;[286]and(3)withspiral

    motion,because,evenwhileprovidentiallyguidingtheirinferiors,

    theyremainimmutablyintheirself-identity,[287]turning

    unceasinglyaroundtheBeautifulandGoodwhenceallidentityis

    sprung.

    9.Andthesoulhath(1)acircularmovement——viz.anintroversion

    [288]fromthingswithoutandtheunifiedconcentration[289]ofits

    spiritualpowers——whichgivesitakindoffixedrevolution,and,

    turningitfromthemultiplicitywithout,drawsittogetherfirstinto

    itself,[290]andthen(afterithasreachedthisunifiedcondition)

    unitesittothosepowerswhichareaperfectUnity,[291]andthus

    leadsitonuntotheBeautifulandGoodWhichisbeyondallthings,

    andisOneandistheSame,withoutbeginningorend.(2)Andthesoul

    moveswithaspiralmotionwhensoever(accordingtoitscapacity)it

    isenlightenedwithtruthsofDivineKnowledge,notinthespecial

    unityofitsbeing[292]butbytheprocessofitsdiscursivereason

    andbymingledandalternativeactivities.[293](3)Anditmoves

    straightforwardwhenitdoesnotenterintoitselftofeelthe

    stirringsofitsspiritualunity(forthis,asIsaid,isthecircular

    motion),butgoesforthuntothethingsarounditandfeelsan

    influencecomingevenfromtheoutwardworld,asfromarichabundance

    ofcunningtokens,drawingituntothesimpleunityofcontemplative

    acts.[294]

    10.Thesethreemotions,andalsothesimilarmotionsweperceivein

    thismaterialworldand(faranteriortothese)theindividual

    permanence,restandgroundingofeachKind[295]havetheir

    Efficient,Formal,andFinalCauseintheBeautifulandGood;Whichis

    aboveallrestandmotion;throughWhichallrestandmotioncome;and

    fromWhich,andinWhich,anduntoWhich,andforthesakeofWhich

    theyare.ForfromItandthroughItareallBeingandlifeofspirit

    andofsoul;andhenceintherealmofnaturemagnitudesbothsmall,

    co-equalandgreat;henceallthemeasuredorderandtheproportions

    ofthings,which,bytheirdifferentharmonies,commingleintowholes

    madeupofco-existentparts;hencethisuniverse,whichisbothOne

    andMany;theconjunctionsofpartstogether;theunitiesunderlying

    allmultiplicity,andtheperfectionsoftheindividualwholes;hence

    Quality,Quantity,MagnitudeandInfinitude;hencefusions[296]and

    differentiations,henceallinfinityandalllimitation;all

    boundaries,ranks,transcendences,[297]elementsandforms,henceall

    Being,allPower,allActivity,allCondition,[298]allPerception,

    allReason,allIntuition,allApprehension,allUnderstanding,All

    Communion[299]——inaword,all,thatiscomesfromtheBeautifuland

    Good,hathitsveryexistenceintheBeautifulandGood,andturns

    towardstheBeautifulandGood.Yea,allthatexistsandthatcomes

    intobeing,existsandcomesintobeingbecauseoftheBeautifuland

    Good;anduntothisObjectallthingsgazeandbyItaremovedandare

    conserved,andforthesakeofIt,becauseofItandinIt,existeth

    everyoriginatingPrinciple——bethisExemplar,[300]orbeitFinalor

    EfficientorFormalorMaterialCause——inaword,allBeginning,all

    Conservation,andallEnding,or(tosumitup)allthingsthathave

    beingarederivedfromtheBeautifulandGood.Yea,andallthings

    thathavenosubstantialbeing[301]super-essentiallyexistinthe

    BeautifulandGood:thisisthetranscendentBeginningandthe

    transcendentGoaloftheuniverse.For,asHolyScripturesaith:"Of

    Him,andthroughHim,andtoHim,areallthings:towhombegloryfor

    ever.Amen."[302]Andhenceallthingsmustdesireandyearnforand

    mustlovetheBeautifulandtheGood.Yea,andbecauseofItandfor

    Itssaketheinferiorthingsyearnforthesuperiorunderthemodeof

    attraction,andthoseofthesamerankhaveayearningtowardstheir

    peersunderthemodeofmutualcommunion;andthesuperiorhavea

    yearningtowardstheirinferiorsunderthemodeofprovidential

    kindness;andeachhathayearningtowardsitselfunderthemodeof

    cohesion,[303]andallthingsaremovedbyalongingforthe

    BeautifulandGood,toaccomplisheveryoutwardworkandformevery

    actofwill.Andtruereasoningwillalsodaretoaffirmthateventhe

    CreatorofallthingsHimselfyearnethafterallthings,createthall

    things,perfectethallthings,conservethallthings,attractethall

    things,throughnothingbutexcessofGoodness.Yea,andtheDivine

    YearningisnaughtelsethanaGoodYearningtowardstheGoodforthe

    meresakeoftheGood.FortheYearningwhichcreatethallthe

    goodnessoftheworld,beingpre-existentabundantlyintheGood

    Creator,allowedHimnottoremainunfruitfulinHimself,butmoved

    HimtoexerttheabundanceofHispowersintheproductionofthe

    universe.[304]

    11.AndletnomanthinkwearecontradictingtheScripturewhenwe

    solemnlyproclaimthetitleof"Yearning."For`tis,methinks,

    unreasonableandfoolishtoconsiderthephrasesratherthanthe

    meaning;andsuchisnotthewayofthemthatwishforinsightinto

    thingsDivine,butratherofthemthatreceivetheemptysounds

    withoutlettingthempassbeyondtheirears,andshutthemout,not

    wishingtoknowwhatsuchandsuchaphraseintends,norhowthey

    oughttoexplainitinothertermsexpressingthesamesensemore

    clearly.Suchmenareunderthedominionofsenselesselementsand

    lines,andofuncomprehendedsyllablesandphraseswhichpenetratenot

    intotheperceptionoftheirsouls,butmakeadumbnoiseoutside

    abouttheirlipsandhearingholdingitunlawfultoexplainthenumber

    "four"bycallingit"twicetwo,"orastraightlinebycallingita

    "directline"orthe"Motherland"bycallingitthe"Fatherland,"or

    sotointerchangeanyotherofthosetermswhichundervarietiesof

    languagepossessallthesamesignification.Needisthereto

    understandthatinpropertruthwedobutusetheelementsand

    syllablesandphrasesandwrittentermsandwordsasanaidtoour

    senses;inasmuchaswhenoursoulismovedbyspiritualenergiesunto

    spiritualthings,oursenses,togetherwiththethingwhichthey

    perceive,areallsuperfluous;evenasthespiritualfacultiesare

    alsosuchwhenthesoul,becomingGodlike,[305]meetsintheblind

    embracesofanincomprehensibleuniontheRaysoftheunapproachable

    Light.[306]Nowwhenthemind,throughthethingsofsense,feelsan

    eagerstirringtomounttowardsspiritualcontemplations,[307]it

    valuesmostofallthoseaidsfromitsperceptionswhichhavethe

    plainestform,theclearestwords,thethingsmostdistinctlyseen,

    because,whentheobjectsofsenseareinconfusion,thenthesenses

    themselvescannotpresenttheirmessagetrulytothemind.Butthatwe

    maynotseem,insayingthis,tobesettingasideHolyScripture,let

    thosewhoblamethetitleof"Yearning"hearwhattheScripturesaith:

    "Yearnforherandsheshallkeepthee;exaltherandsheshall

    promotethee;sheshallbringtheetohonourwhenthoudostembrace

    her."[308]AndtherearemanyothersuchScripturalpassageswhich

    speakofthisyearning.

    12.Nay,someofourwritersaboutholythingshavethoughtthetitle

    of"Yearning"divinerthanthatof"Love."IgnatiustheDivinewrites:

    "HewhomIyearnforiscrucified."[309]Andinthe"Introductions-

    ofScripture[310]thouwiltfindsomeonesayingconcerningthe

    DivineWisdom:"Iyearnedforherbeauty."Letusnot,therefore,

    shrinkfromthistitleof"Yearning,"norbeperturbedandaffrighted

    byaughtthatanymanmaysayaboutit.FormethinkstheSacred

    Writersregardthetitles"Love"and"Yearning"asofonemeaning;but

    preferred,whenspeakingofYearninginaheavenlysense,toqualify

    itwiththeworld"real"[311]becauseoftheinconvenientpre-notion

    ofsuchmen.Forwhereasthetitleof"RealYearning"isemployednot

    merelybyourselvesbutevenbytheScriptures,mankind(notgrasping

    theunityintendedwhenYearningisascribedtoGod)fellbytheirown

    propensityinto,thenotionofapartial,physicalanddivided

    quality,whichisnottrueYearningbutavainimageofRealYearning,

    orratheralapsetherefrom.[312]Formankindatlargecannotgrasp

    thesimplicityoftheoneDivineYearning,andhence,becauseofthe

    offenceitgivestomostmen,itisusedconcerningtheDivineWisdom

    toleadandraisethemuptotheknowledgeoftheRealYearninguntil

    theyaresetfreefrothalloffencethereat;andoftenontheother

    handwhenitwaspossiblethatbasemindsshouldsupposethatwhichis

    notconvenient,thewordthatisheldingreaterreverenceisused

    concerningourselves.[313]"Thylove,"sayssomeone,"cameuponme

    likeastheloveofwomen."[314]TothosewholistenarighttoHoly

    Scripture,theword"Love"isusedbytheSacredWritersinDivine

    Revelationwiththesamemeaningastheword"Yearning."Itmeansa

    facultyofunifyingandconjoiningandofproducingaspecial

    comminglingtogether[315]intheBeautifulandGood:afacultywhich

    pre-existsforthesakeoftheBeautifulandGood,andisdiffused

    fromthisOriginandtothisEnd,andholdstogetherthingsofthe

    sameorderbyamutualconnection,andmovesthehighesttotake

    thoughtforthosebelowandfixestheinferiorinastatewhichseeks

    thehigher.

    13.AndtheDivineYearningbringsecstasy,notallowingthemthatare

    touchedtherebytobelonguntothemselvesbutonlytotheobjectsof

    theiraffection.Thisprincipleisshownbysuperiorthingsthrough

    theirprovidentialcarefortheirinferiors,andbythosewhichare

    co-ordinatethroughthemutualbondunitingthem,andbytheinferior

    throughtheirdivinertendencytowardsthehighest.Andhencethe

    greatPaul,constrainedbytheDivineYearning,andhavingreceiveda

    shareinitsecstaticpower,says,withinspiredutterance,"Ilive,

    andyetnotIbutChristlivethinme":trueSweetheartthathewas

    and(ashesayshimself)beingbesidehimselfuntoGod,andnot

    possessinghisownlifebutpossessingandlovingthelifeofHimfor

    Whomheyearned.Andwemustdaretoaffirm(for`tisthetruth)that

    theCreatoroftheUniverseHimself,inHisBeautifulandGood

    YearningtowardstheUniverse,isthroughtheexcessiveyearningof

    HisGoodness,transportedoutsideofHimselfinHisprovidential

    activitiestowardsallthingsthathavebeing,andistouchedbythe

    sweetspellofGoodness,LoveandYearning,andsoisdrawnfromHis

    transcendentthroneaboveallthings,todwellwithintheheartofall

    things,throughasuper-essentialandecstaticpowerwherebyHeyet

    stayswithinHimself[316]HenceDoctorscallHim"jealous,"because

    HeisvehementinHisGoodYearningtowardstheworld,andbecauseHe

    stirsmenuptoazealoussearchofyearningdesireforHim,andthus

    showsHimselfzealousinasmuchaszealisalwaysfeltconcerning

    thingswhicharedesired,andinasmuchasHehathazealconcerning

    thecreaturesforwhichHecareth.Inshort,boththeYearningandits

    ObjectbelongtotheBeautifulandtheGood,andhavethereintheir

    pre-existentrootsandbecauseofitexistandcomeintobeing.

    14.ButwhyspeaktheSacredWritersofGodsometimesasYearningand

    Love,sometimesastheObjectoftheseemotions?IntheonecaseHeis

    theCauseandProducerandBegetterofthethingsignified,inthe

    otherHeistheThingsignifiedItself.NowthereasonwhyHeis

    Himselfontheonehandmovedbythequalitysignified,andonthe

    othercausesmotionbyit,[317]isthatHemovesandleadsonward

    HimselfuntoHimself.[318]ThereforeontheonehandtheycallHim

    theObjectofLoveandYearningasbeingBeautifulandGood,andon

    theothertheycallHimYearningandLoveasbeingaMotive-Power

    leadingallthingstoHimself,WhoistheonlyultimateBeautifuland

    Good——yea,asbeingHisownSelf-RevelationandtheBounteous

    EmanationofHisownTranscendentUnity,aMotionofYearningsimple,

    self-moved,self-acting,pre-existentintheGood,andoverflowing

    fromtheGoodintocreation,andonceagainreturningtotheGood.And

    hereintheDivineYearningshowethespeciallyitsbeginninglessand

    endlessnature,revolvinginaperpetualcirclefortheGood,fromthe

    Good,intheGood,andtotheGood,withunerringrevolution,never

    varyingitscentreordirection,perpetuallyadvancingandremaining

    andreturningtoItself.ThisbyDivineinspirationourrenowned

    InitiatorhathdeclaredinhisHymnsofYearning,whichitwillnotbe

    amisstoquoteandthustobringuntoaholyconsummationour

    Discourseconcerningthismatter.

    15.WordsofthemostholyHierotheusfromtheHymnsofYearning.

    "Yearning(beitinGodorAngel,orSpirit,orAnimalLife,or

    Nature)mustbeconceivedofasanunitingandcomminglingpowerwhich

    moveththehigherthingstoacareforthosebelowthem,moveth

    co-equalstoamutualcommunion,andfinallymoveththeinferiorsto

    turntowardstheirsuperiorsinvirtueandposition."

    16.Wordsofthesame,fromthesameHymnsofYearning."Forasmuchas

    wehavesetdowninorderthemanifoldyearningsspringingfromthe

    One,andhavedulyexplainedwhatarethepowersofknowledgeandof

    actionbelongingtotheyearningsspringingfromtheOne,andhave

    dulyexplainedwhatarethepowersofknowledgeandofactionproper

    totheYearningswithin[319]theworldandabove[320]it(wherein,

    ashathbeenalreadyexplained,thehigherplacebelongethuntothose

    ranksandordersofYearningwhicharespirituallyfeltandperceived,

    andhighestamongstthesearetheDivineYearningsintheverycoreof

    theSpirittowardsthoseBeautieswhichhavetheirveritableBeing

    Yonder),[321]letusnowyetfurtherresumeandcompactthemall

    togetherintotheoneandconcentratedYearningwhichistheFatherof

    themall,andletuscollecttogetherintotwokindstheirgeneral

    desiderativepowers,overwhichtheentiremasteryandprimacyisin

    thatIncomprehensibleCausationofallyearningwhichcomethfrom

    Beyondthemall,andwhereuntotheuniversalyearningofallcreatures

    pressethupwardsaccordingtothenatureofeach."

    17.Wordsofthesame,fromthesameHymnsofYearning"Letusonce

    morecollectthesepowersintooneanddeclarethatthereisbutOne

    SimplePowerWhichofItselfmovethallthingstobemingledinan

    unity,startingfromtheGoodandgoinguntothelowestofthe

    creaturesandthenceagainreturningthroughallstagesindueorder

    untotheGood,andthusrevolvingfromItself,andthroughItselfand

    uponItself[322]andtowardsItself,inanunceasingorbit."

    18.Nowsomeone,perhaps,willsay:"IftheBeautifulandGoodisan

    ObjectofYearninganddesireandlovetoall(foreventhatwhichis

    notlongsforIt,aswassaid,[323]andstrivestofinditsrest

    therein,andthusItcreatesaformeveninformlessthingsandthus

    issaidsuper-essentiallytocontain,anddoessocontain,the

    non-existent)[324]——ifthisisso,howisitthatthecompanyofthe

    devilsdesiresnottheBeautifulandGood,but,beinginclinedtowards

    matterandfallenfarfromthefixedangelicstateofdesireforthe

    Good,becomesacauseofallevilstoitselfandtoallotherbeings

    whichwedescribeasbecomingevil?Howisitthatthedevils,having

    beenproducedwhollyoutoftheGood,arenotgoodindisposition?Or

    howisitthat,ifproducedgoodfromoutoftheGood,theybecame

    changed?[325]Whatmadethemevil,andindeedwhatisthenatureof

    evil?Fromwhatorigindiditariseandinwhatthingdothitlie?Why

    didHethatisGoodwilltoproduceit?Andhow,havingsowilled,was

    Heablesotodo?[326]Andifevilcomesfromsomeothercause,what

    othercausecananythinghaveexceptingtheGood?How,ifthereisa

    Providence,dothevilexist,orariseatall,orescapedestruction?

    AndwhydothanythingintheworlddesireitinsteadofGood?"

    19.Thusperhapswillsuchbewildereddiscoursespeak.Nowwewillbid

    thequestionerlooktowardsthetruthofthings,andinthefirst

    placewewillventurethustoanswer:"EvilcomethnotoftheGood;

    andifitcomeththerefromitisnotevil.Forevenasfirecannot

    coolus,soGoodcannotproducethethingswhicharenotgood.Andif

    allthingsthathavebeingcomefromtheGood(foritisnaturalto

    theGoodtoproduceandpreservethecreatures,andnaturaltoevilto

    corruptandtodestroythem)thennothingintheworldcomethofevil.

    Thenevilcan-noteveninanywiseexist,ifitactasevilupon

    itself.Andunlessitdosoact,evilisnotwhollyevil,buthath

    someportionoftheGoodwherebyitcanexistatall.Andifthe

    thingsthathavebeingdesiretheBeautifulandGoodandaccomplish

    alltheiractsforthesakeofthatwhichseemethgood,andifall

    thattheyintendhaththeGoodasitsMotiveanditsAim(fornothing

    looksuntothenatureofeviltoguideitinitsactions),whatplace

    isleftforevilamongthingsthathavebeing,orhowcanithaveany

    beingatallbereftofsuchgoodpurpose?Andifallthingsthathave

    beingcomeoftheGoodandtheGoodisBeyondthingsthathavebeing,

    then,whereasthatwhichexistsnotyethathbeingintheGood;evil

    contrariwisehathnone(otherwiseitwerenotwhollyevilorNon-Ens;

    forthatwhichiswhollyNon-Enscanbebutnaughtexceptthisbe

    spokenSuper-EssentiallyoftheGood).SotheGoodmusthaveItsseat

    faraboveandbeforethatwhichhathmerebeingandthatwhichhath

    not;butevilhathnoplaceeitheramongstthingsthathavebeingor

    thingsthathavenot,yeaitisfartherremovedthantheNon-Existent

    fromtheGoodandhathlessbeingthanit.`Then-(saithone

    perchance)`whencecomethevil?Forif-(saithhe)`evilisnot,

    virtueandvicemustneedsbethesamebothintheirwholeentirety

    andintheircorrespondingparticulars,——i.e.eventhatwhich

    fightethagainstvirtuecannotbeevil.Andyettemperanceisthe

    oppositeofdebauchery,andrighteousnessofwickedness.AndImean

    notonlytherighteousandtheunrighteousman,orthetemperateand

    intemperateman;Imeanthat,evenbeforetheexternaldistinction

    appearedbetweenthevirtuousmanandhisopposite,theultimate

    distinctionbetweenthevirtuesandtheviceshathexistedlong

    beforehandinthesoulitself,andthepassionswaragainstthe

    reason,andhencewemustassumesomethingevilwhichiscontraryto

    goodness.Forgoodnessisnotcontrarytoitself,but,beingcomefrom

    OneBeginningandbeingtheoffspringofOneCause,itrejoicesin

    fellowship,unity,andconcord.EventhelesserGoodisnotcontrary

    tothegreater,forthatwhichislesshotorcoldisnotcontraryto

    thatwhichismoreso.Whereforeevilliethinthethingsthathave

    beingandpossessethbeingandisopposedandcontrarytogoodness.

    Andifevilisthedestructionofthingswhichhavebeing,that

    deprivethitnotofitsownbeing.Ititselfstillhathbeingand

    givethbeingtoitsoffspring.Yea,isnotthedestructionofone

    thingoftenthebirthofanother?Andthusitwillbefoundthatevil

    makethcontributionuntothefullnessoftheworld,andthroughits

    presence,saveththeuniversefromimperfection."

    20.Thetrueanswerwhereuntowillbethatevil(quaevil)causesno

    existenceorbirth,butonlydebasesandcorrupts,sofarasitspower

    extends,thesubstanceofthingsthathavebeing.Andifanyonesays

    thatitisproductive,andthatbythedestructionofonethingit

    givethbirthtosomewhatelse,thetrueansweristhatitdothnotso

    quadestructive.Quadestructiveandevilitonlydestroysand

    debases;butittakethuponittheformofbirthandessencethrough

    theactionoftheGood.Thusevilwillbefoundtobeadestructive

    forceinitself,butaproductiveforcethroughtheactionofthe

    Good.Quaevilitneitherhathbeingnorconfersit;throughthe

    actionoftheGood,ithathbeing(yea,agoodbeing)andconfers

    beingongoodthings.Orrather(sincewecannotcallthesamething

    bothgoodandbadinthesamerelations,norarethedestructionand

    birthofthesamethingthesamefunctionorfaculty,whether

    productiveordestructive,workinginthesamerelations),Evilin

    itselfhathneitherbeing,goodness,productiveness,norpowerof

    creatingthingswhichhavebeingandgoodness;theGood,ontheother

    hand,whereverItbecomesperfectlypresent,createsperfect,

    universalanduntaintedmanifestationsofgoodness;whilethethings

    whichhavealessersharethereinareimperfectmanifestationsof

    goodnessandmixedwithotherelementsthroughlackoftheGood.In

    fine,evilisnotinanywisegood,northemakerofgood;butevery

    thingmustbegoodonlyinproportionasitapproachethmoreorless

    untotheGood,sincetheperfectGoodnesspenetratingallthings

    reachethnotonlytothewhollygoodbeingsaroundIt,butextendeth

    evenuntothelowestthings,beingentirelypresentuntosome,andin

    alowermeasuretoothers,anduntoothersinlowestmeasure,

    accordingaseachoneiscapableofparticipatingtherein.[327]Some

    creaturesparticipatewhollyintheGood,othersarelackinginIt

    lessormore,andotherspossessastillfainterparticipation

    therein,whiletootherstheGoodispresentasbutthefaintestecho.

    ForiftheGoodwerenotpresentonlyinamannerproportionedunto

    each,thenthedivinestandmosthonourablethingswouldbenohigher

    thanthelowest!Andhow,pray,couldallthingshaveauniformshare

    intheGood,sincenotallareequallyfittoshareentirelytherein?

    ButintruththeexceedinggreatnessofthepoweroftheGoodisshown

    bythis——thatItgivethpowereventothethingswhichlackIt,yea

    evenuntothatverylackitself,inasmuchasevenhereistobefound

    somekindofparticipationinIt.[328]And,ifwemustneedsboldly

    speakthetruth,eventhethingsthatfightagainstItpossessthrough

    Itspowertheirbeingandtheircapabilitytofight.Orrather,to

    speakshortly,allcreaturesinsofarastheyhavebeingaregoodand

    comefromtheGood,andinsofarastheyaredeprivedoftheGood,

    neitheraregoodnorhavetheybeing.[329]Forinthecaseofother

    qualities,suchasheatorcold,thethingswhichhavebeenwarmed

    havetheirbeingevenwhentheylosetheirwarmth,andmanyofthe

    creaturestherearewhichhavenolifeormind;andinlikemannerGod

    transcendethallbeingandsoisSuper-Essential;[330]andgenerally,

    inallothercases,thoughthequalitybegoneorhathneverbeen

    present,thecreaturesyethavebeingandcansubsist;butthatwhich

    isutterlybereftoftheGoodneverhad,norhath,norevershall

    have,nonorcanhaveanysortofbeingwhatever.Forinstance,the

    depravedsinner,thoughbereftoftheGoodbyhisbrutishdesire,is

    inthisrespectunrealanddesiresunrealities;butstillhehatha

    shareintheGoodinsofarasthereisinhimadistortedreflection

    oftrueLoveandCommunion.[331]AndangerhathashareintheGood,

    insofarasitisamovementwhichseekstoremedyapparentevils,

    convertingthemtothatwhichappearstobefair.Andevenhethat

    desiresthebasestlife,yetinsofarashefeelsdesireatalland

    feelsdesireforlife,andintendswhathethinksthebestkindof

    life,sofarparticipatesintheGood.Andifyouwhollydestroythe

    Good,theredrillbeneitherbeing,life,desire,normotion,orany

    otherthing.Hencethebirthoffreshlifeoutofdestructionisnot

    thefunctionofevilbutisthepresenceofGoodinalesserform,

    evenasdiseaseisadisorder,yetnotthedestructionofallorder,

    forifthishappenthediseaseitselfwillnotexist.[332]Butthe

    diseaseremainsandexists.Itsessenceisorderreducedtoaminimum;

    andinthisitconsists.ForthatwhichisutterlywithouttheGood

    hathneitherbeingnorplaceamongstthethingsthatareinbeing;but

    thatwhichisofmixednatureowestotheGooditsplaceamongthings

    inbeing,andhaththisplaceamongstthemandhathbeingjustsofar

    asitparticipatesintheGood.Orratherallthingsinbeingwill

    havetheirbeingmoreorlessinproportionastheyparticipateinthe

    Good.ForsofarasmereBeingisconcerned,thatwhichhathnotbeing

    inanyrespectwillnotexistatall;thatwhichhathbeinginone

    respectbutnotinanotherdothnotexistinsofarasithathfallen

    awayfromtheeverlastingBeing;whileinsofarasithathashareof

    being,tothatextentitexists;andthusbothanelementofexistence

    andanelementofnon-existenceinitarekeptandpreserved.Sotoo

    withevil.ThatwhichisutterlyfallenfromGoodcanhavenoplace

    eitherinthethingswhicharemoregoodorinthethingswhichare

    lessso.Thatwhichisgoodinonerespectbutnotinanotherisat

    warwithsomeparticulargoodbutnotwiththewholeoftheGood.It

    alsoispreservedbytheadmixtureoftheGood,andthustheGood

    givethexistencetothelackofItselfthroughsomeelementofItself

    beingpresentthere.ForiftheGoodbeentirelyremoved,therewill

    notremainaughtatall,eithergoodormixedorabsolutelybad.For

    ifevilisimperfectGoodness,theperfectabsenceoftheGoodwill

    removeboththeperfectandtheimperfectGood,andevilwillonly

    existandappearbecause,whileitisevilinrelationtoonekindof

    good(beingthecontrarythereof),yetitdependsforitsexistenceon

    anotherkindofgoodand,tothatextent,isgooditself.Forthings

    ofthesamekindcannot[333]bewhollycontradictorytooneanother

    inthesamerespects.[334]HenceevilisNon-Existent.

    21.Neitherinherethevilinexistentcreatures.[335]Forifall

    creaturesarefromtheGood,andtheGoodisinthemallandembraces

    themall,eitherevilcanhavenoplaceamongstthecreatures,orelse

    itmusthaveaplaceintheGood.[336]Nowitcannotinhereinthe

    Good,anymorethancoldcaninhereinfire;justsothequalityof

    becomingevilcannotinhereinthatwhichturnsevenevilintogood.

    AndifevildothinhereintheGood,whatwillthemodeofits

    inherencebe?Ifyousay:ItcomethoftheGood,Ianswer:Thatis

    absurdandimpossible.For(astheinfallibleScripturessay),agood

    treecannotbringforthevilfruit,noryetistheconversepossible.

    ButifitcomethnotoftheGood,itisplainlyfromanotherorigin

    andcause.EitherevilmustcomefromtheGood,ortheGoodfromevil,

    orelse(ifthisisimpossible}boththeGoodandevilmustbefrom

    anotheroriginorcause.Fornodualitycanbeanorigin:sameunity

    mustbetheoriginofallduality.Andyetitisabsurdtosuppose

    thattwoentirelyoppositethingscanowetheirbirthandtheirbeing

    tothesamething.Thiswouldmaketheoriginitselfnotasimple

    unitybutdivided,double,self-contradictoryanddiscordant.Nor

    againisitpossiblethattheworldshouldhavetwocontradictory

    origins,existingineachotherandinthewholeandmutuallyat

    strife.For,[337]werethisassumed,God[338]cannotbefreefrom

    pain,norwithoutafeelingofill,sincetherewouldbesomething

    causingHimtrouble,yea,allthingsmustinthatcasebeinastate

    ofdisorderandperpetualstrife;whereastheGoodimpartsaprinciple

    ofharmonytoallthingsandiscalledbytheSacredWritersPeaceand

    theBestowerofPeace.Andhenceitisthatallgoodthingsdisplaya

    mutualattractionandharmony,andaretheoffspringofoneLifeand

    aredisposedinfellowshiptowardsoneGood,andarekindly,oflike

    nature,andbenignanttooneanother.AndsoevilisnotinGod,[339]

    andisnotdivine.NorcomethitofGod.ForeitherHeisnotgood,or

    elseHeworkethgoodnessandbringethgoodthingsuntoexistence.Nor

    actsHethusonlyatsometimesandnotatothers,oronlyinthecase

    ofsomethingsbutnotofall.ForwereHetoactthus,Hemustsuffer

    achangeandalteration,andthatinrespectofthedivinestquality

    ofall——causality.AndiftheGoodisinGodasHisverysubstance,

    Godmust,inchangingfromtheGood,sometimesexistandsometimesnot

    exist.DoubtlessifyoufeignthatHehaththeGoodbymere

    participationtherein,andderivesItfromanother,inthatcaseHe

    will,forsooth,sometimespossessItandsometimesnotpossessIt.

    [340]Evil,therefore,dothnotcomefromGod,norisitinGodeither

    absolutelyortemporally.[341]

    22.Neitherinherethevilintheangels.[342]Forifthegoodangel

    declarestheDivineGoodness,heisinasecondarymannerandby

    participationthatwhichtheSubjectofhismessageisinaprimary

    andcausalmanner.[343]AndthustheangelisanimageofGod,a

    manifestationoftheinvisiblelight,aburnishedmirror,bright,

    untarnished,withoutspotorblemish,receiving(ifitisreverentto

    sayso)allthebeautyoftheAbsoluteDivineGoodness,and(sofaras

    maybe)kindlinginitself,withunallowedradiance,theGoodnessof

    theSecretSilence.Henceevilinherethnotintheangels;theyare

    evilonlyinsofarastheymustpunishsinners.Butinthisrespect

    eventhosewhochastisewrong-doersareevil,andsoarethepriests

    whoexcludetheprofanemanfromtheDivineMysteries.But,indeed,

    `tisnotthesufferingofthepunishmentthatisevilbutthebeing

    worthythereof;noryetisajustexclusionfromthesacrificesevil,

    buttobeguiltyandunholyandunfitforthosepuremysteriesis

    evil.

    23.Norarethedevilsnaturallyevil.For,weretheysuch,theywould

    nothavesprungfromtheGood,norhaveaplaceamongstexistent

    creatures,norhavefallenfromGoodness(beingbytheirverynature

    alwaysevil).Moreover,aretheyevilwithrespecttothemselvesorto

    others?Iftheformer[344]theymustalsobeself-destructive;ifthe

    latter,howdotheydestroy,andwhatdotheydestroy?[345]Dothey

    destroyEssence,orFaculty,orActivity?[346]IfEssence,then,

    first,theycannotdestroyitcontrarytoitsownnature;forthey

    cannotdestroythingswhichbytheirnatureareindestructible,but

    onlythethingswhicharecapableofdestruction.And,secondly,

    destructionitselfisnotevilineverycaseandunderall

    circumstances.Norcananyexistentthingbedestroyedsofarasits

    beingandnatureact;foritsdestructionisduetoafailureofits

    naturalorder,wherebytheprincipleofharmonyandsymmetrygrows

    weakandsocannotremainunchanged.[347]Buttheweaknessisnot

    complete;for,wereitcomplete,itwouldhaveannihilatedboththe

    processofdestructionandtheobjectwhichsuffersit:andsucha

    destructionasthismustbeself-destructive.Hencesuchaqualityis

    notevilbutimperfectgood;forthatwhichiswhollydestituteofthe

    Goodcanhavenoplaceamongthingsthathavebeing.[348]Andthe

    sameistrueofdestructionwhenitworksuponafacultyoractivity.

    Moreover,howcanthedevilsbeevilsincetheyaresprungfromGod?

    FortheGoodproducethandcreatethgoodthings.Butitmaybesaid

    thattheyarecalledevilnotinsofarastheyexist(fortheyare

    fromtheGoodandhadagoodexistencegiventhem),butinsofaras

    theydonotexist,hayingbeenunable(astheScripturesaith)tokeep

    theiroriginalstate.Forinwhat,pray,doweconsiderthewickedness

    ofthedevilstoconsistexcepttheirceasingfromthequalityand

    activityofdivinevirtues?Otherwise,ifthedevilsarenaturally

    evil,theymustbealwaysevil.Butevilisunstable.[349]Henceif

    theyarealwaysinthesamecondition,theyarenotevil;forto

    remainalwaysthesameisapropertyoftheGood.Butiftheyarenot

    alwaysevil,thentheyarenotevilbytheirnaturalconstitution,but

    onlythroughalackofangelicvirtues.[350]Hencetheyarenot

    utterlywithouttheGood,seeingthattheyexistandliveandform

    intuitionsandhavewithinthemanymovementofdesireatall;but

    theyarecalledevilbecausetheyfailintheexerciseoftheir

    naturalactivity.Theevilinthemisthereforeawarping,a

    declensionfromtheirrightcondition;afailure,animperfection,an.

    impotence,andaweakness,lossandlapseofthatpowerwhichwould

    preservetheirperfectioninthem.Moreoverwhatistheevilinthe

    devils?Brutishwrath,blinddesire,headstrongfancy.Butthese

    qualities,eventhoughtheyexistinthedevils,arenotwholly,

    invariably,andessentiallyevil.Forinotherlivingcreatures,not

    thepossessionofthesequalitiesbuttheirlossisdestructiveofthe

    creatureandhenceisevil;whiletheirpossessionpreservesthe

    creatureandenablesthecreaturepossessingthemtoexist.Hencethe

    devilsarenotevilinsofarastheyfulfiltheirnature,butinso

    farastheydonot.NorhaththeGoodbestowedcompleteuponthembeen

    changed;ratherhavetheyfallenfromthecompletenessofthatgift.

    Andwemaintainthattheangelicgiftsbestowedupontheirhavenever

    themselvessufferedchange,butareunblemishedintheirperfect

    brightness,evenifthedevilsthemselvesdonotperceiveitthrough

    blindingtheirfacultiesofspiritualperception.[351]Thus,sofar

    astheirexistenceisconcerned,theypossessitfromtheGood,and

    arenaturallygood,anddesiretheBeautifulandGoodindesiring

    existence,life,andintuition,whichareexistentthings.Andthey

    arecalledevilthroughthedeprivationandthelosswherebytheyhave

    lapsedfromtheirpropervirtues.Andhencetheyareevilinsofaras

    theydonotexist;andindesiringeviltheydesirethatwhichis

    non-existent.

    24.Butperhapssomeonewillsaythathumansoulsaretheseatof

    evil.Nowifthereasonallegedisthattheyhavecontactwithevil

    temptationswhentheytakeforethoughttopreservethemselves

    therefrom,thisisnotevilbutgoodandcomethfromtheGoodthat

    turnsevenevilintogood.Butifwemeanthedepravationwhichsouls

    undergo,inwhatdotheyundergodepravationexceptinthedeficiency

    ofgoodqualitiesandactivitiesandinthefailureandfalltherefrom

    duetotheirownweakness?Evensowesaythattheairisdarkened

    aroundusbyadeficiencyandabsenceofthelight;whileyetthe

    lightitselfisalwayslightandilluminatesthedarkness.Hencethe

    evilinherethnotinthedevilsorinus,asevil,butonlyasa

    deficiencyandlackoftheperfectionofourpropervirtues.

    25.Neitherinherethevilinthebrutebeasts.Forifyoutakeaway

    thepassionsofanger,desire,etc.(whicharenotintheiressential

    natureevil,althoughallegedtobeso),thelion,havinglostits

    savagewildness,willbealionnolonger;andthedog,ifitbecome

    gentletoall,willceasetobeadog,sincethevirtueofadogisto

    watchandtoallowitsownmasterstoapproachwhiledrivingstrangers

    away.Wherefore`tisnotevilforacreaturesotoactaspreserveth

    itsnatureundestroyed;evilisthedestructionofitsnature,the

    weaknessanddeficiencyofitsnaturalqualities,activities,and

    powers.Andifallthingswhichtheprocessofgenerationproduces

    havetheirgoalofperfectionintime,theneventhatwhichseemethto

    betheirimperfectionisnotwhollyandentirelycontrarytonature.

    [352]

    26.Neitherinherethevilinnatureasawhole.Forifallnatural

    lawstogethercomefromtheuniversalsystemofNature,thereis

    nothingcontrarytoNature.[353]-Tisbutwhenweconsiderthenature

    ofparticularthins,thatwefindonepartofNaturetobenaturaland

    anotherparttobeunnatural.Foronethingmaybeunnaturalinone

    case,andanotherthinginanothercase;andthatwhichisnaturalin

    oneisunnaturalinanother.[354]Nowtheeviltaintofanatural

    forceissomethingunnatural.Itisalackofthething-snatural

    virtues.Hence,nonaturalforceisevil:theevilofnatureliesina

    thing-sinabilitytofulfilitsnaturalfunctions.[355]

    27.Neitherinherethevilinourbodies.Foruglinessanddiseaseare

    adeficiencyinformandawantoforder.Butthisisnotwhollyevil,

    beingratheralessergood.Forwerethereacompletedestructionof

    beauty,form,andorder,theverybodymustdisappear.Andthatthe

    bodyisnotthecauseofevilinthesoulisplaininthatevilcanbe

    nighathandevenwithoutabody,asitisinthedevils.Evilin

    spirits-soulsandbodiesisaweaknessandlapseintheconditionof

    theirnaturalvirtues.

    28.Noristhefamiliarnotiontruethat"Evilinheresinmatterqua

    matter."Formatter,too,hathashareinorder,beauty,andform.And

    ifmatteriswithoutthesethings,andinitselfhathnoqualityor

    form,howcanitproduceanything,sinceinthatcaseithathnotof

    itselfeventhepowerofsufferinganyaffection?Nay,howcanmatter

    beevil?Forifithathnobeingwhatever,itisneithergoodnor

    evil;butifithathakindofbeing,then(sinceallthingsthathave

    beingcomefromtheGood)mattermustcomefromtheGood.Andthus

    eithertheGoodproducesevil(i.e.evil,sinceitcomesfromthe

    Good,isgood),orelsetheGoodItselfisproducedbyevil(i.e.the

    Good,ascomingthusfromevil,isevil).Orelsewearedrivenback

    againtotwoprinciples.Butifso,thesemustbederivedfromsome

    furthersinglesourcebeyondthem.Andiftheysaythatmatteris

    necessaryforthewholeworldtofulfilitsdevelopment,howcanthat

    beevilwhichdependsforitsexistenceupontheGood?Forevilabhors

    theverynatureoftheGood.Andhowcanmatter,ifitisevil,

    produceandnourishNature?Forevil,quaevil,cannotproduceor

    nourishanything,norcreateorpreserveitatall.Andiftheyreply

    thatmattercausesnottheevilinoursouls,butthatityetdraws

    themdowntowardsevil,canthatbetrue?Formanyofthemhavetheir

    gazeturnedtowardstheGood.Andhowcanthatbe,ifmatterdoth

    nothingexceptdragthemdowntowardsevil?Henceevilinoursoulsis

    notderivedfrommatterbutfromadisorderedanddiscordantmotion.

    Andiftheysaythatthismotionisalwaystheconsequenceofmatter;

    andiftheunstablemediumofmatterisnecessaryforthingsthatare

    incapableoffirmself-subsistence,thenwhyisitthatevilisthus

    necessaryorthatthisnecessarythingisevil?[356]

    29.NoristhecommonsayingtruethatDeprivationorLackfightsby

    itsnaturalpoweragainsttheGood.Foracompletelackisutterly

    impotent;andthatwhichispartialhathitspower,notinsofaras

    itisalack,butinsofarasitisnotaperfectlack.Forwhenthe

    lackoftheGoodispartial,evilisnotasyet;andwhenitbecomes

    perfect,evilitselfutterlyvanishes.

    30.Infine,GoodcomethfromtheOneuniversalCause;andevilfrom

    manypartialdeficiencies.Godknowsevilundertheformofgood,and

    withHimthecausesofevilthingsarefacultiesproductiveofgood.

    Andifeviliseternal,creative,andpowerful,andifithathbeing

    andactivity,whencehathittheseattributes?Cometheyfromthe

    Good?OrfromtheevilbytheactionoftheGood?Orfromsomeother

    causebytheactionofthemboth?Allnaturalresultsarisefroma

    definitecause;andifevilhathnocauseordefinitebeing,itis

    unnatural.ForthatwhichiscontrarytoNaturehathnoplacein

    Nature,evenasunskilfulnesshathnoplaceinskilfulness.Isthe

    soul,then,thecauseofevils,evenasfireisthecauseofwarmth?

    Anddoththesoul,then,fillwithevilwhatsoeverthingsarenearit?

    Oristhenatureofthesoulinitselfgood,whileyetinits

    activitiesthesoulissometimesinonestate,andsometimesin

    another?[357]Now,iftheveryexistenceofthesoulisnaturally

    evil,whenceisthatexistencederived?FromtheGoodCreativeCause

    ofthewholeworld?IffromthisOrigin,howcanitbe,inits

    essentialnature,evil?ForallthingssprungfromoutthisOriginare

    good.Butifitisevilmerelyinitsactivities,evensothis

    conditionisnotfixed.Otherwise(i.e.ifitdothnotitselfalso

    assumeagoodquality)whatistheoriginofthevirtues?[358]There

    remainsbutonealternative:Evilisaweaknessanddeficiencyof

    Good.

    31.Goodthingshaveallonecause.IfevilisopposedtotheGood,

    thenhathevilmanycauses.Theefficientcausesofevilresults,

    however,arenotanylawsandfaculties,butanimpotenceandweakness

    andaninharmoniousminglingofdiscordantelements.Evilthingsare

    notimmutableandunchangingbutindeterminateandindefinite:the

    sportofalieninfluenceswhichhavenodefiniteaim.TheGoodmustbe

    thebeginningandtheendevenofallevilthings.FortheGoodisthe

    finalPurposeofallthings,goodandbadalike.Forevenwhenweact

    amisswedosofromalongingfortheGood;fornoonemakesevilhis

    definiteobjectwhenperforminganyaction.Henceevilhathno

    substantialbeing,butonlyashadowthereof;sincetheGood,andnot

    itself,istheultimateobjectforwhichitcomesintoexistence.

    32.Untoevilwecanattributebutanaccidentalkindofexistence.It

    existsforthesakeofsomethingelse,andisnotself-originating.

    Andhenceouractionappearstoberight(forithathGoodasits

    object)whileyetitisnotreallyright(becausewemistakeforgood

    thatwhichisnotgood).`Tisproven,then,thatourpurposeis

    differentfromouraction.Thuseviliscontrarytoprogress,purpose,

    nature,cause,principle,end,law,will,andbeing.Evilis,then,a

    lack,adeficiency,aweakness,adisproportion,anerror,

    purposeless,unlovely,lifeless,unwise,unreasonable,imperfect,

    unreal,causeless,indeterminate,sterile,inert,powerless,

    disordered,incongruous,indefinite,dark,unsubstantial,andneverin

    itselfpossessedofanyexistencewhatever.How,then,isitthatan

    admixtureoftheGoodbestowsanypoweruponevil?Forthatwhichis

    altogetherdestituteofGoodisnothingandhathnopower.Andifthe

    GoodisExistentandistheSourceofwill,power,andaction,howcan

    Itsopposite(beingdestituteofexistence,will,power,and

    activity),haveanypoweragainstIt?Onlybecauseevilthingsarenot

    allentirelythesameinallcasesandinallrelations.[359]Inthe

    caseofadevilevilliethinthebeingcontrarytospiritual

    goodness;inthesoulitliethinthebeingcontrarytoreason;inthe

    bodyitliethinthebeingcontrarytonature.

    33.Howcanevilthingshaveanyexistenceatallifthereisa

    Providence?Onlybecauseevil(assuch)hathnobeing,neither

    inherethitinthingsthathavebeing.Andnaughtthathathbeingis

    independentofProvidence;forevilhathnobeingatall,exceptwhen

    mingledwiththeGood.Andifnothingintheworldiswithoutashare

    intheGood,andevilisthedeficiencyofGoodandnothinginthe

    worldisutterlydestituteofGood,thentheDivineProvidenceisin

    allthings,andnothingthatexistscanbewithoutIt.Yea,eventhe

    evileffectsthatariseareturnedbyProvidencetoakindlypurpose,

    forthesuccourofthemselvesorothers(eitherindividuallyorin

    common),andthusitisthatProvidencecaresindividuallyforeach

    particularthinginalltheworld.Thereforeweshallpaynoheedto

    thefondargumentsooftenheardthat"Providenceshallleadusunto

    virtueevenagainstourwill."`TisnotworthyofProvidenceto

    violatenature.WhereforeItsProvidentialcharacterisshownherein:

    thatItpreservesthenatureofeachindividual,and,inmaking

    provisionforthefreeandindependent,ithathrespectuntotheir

    state,providing,bothingeneralandinparticular,accordingasthe

    natureofthoseItcaresforcanreceiveItsprovidential

    benefactions,whicharebestowedsuitablyoneachbyItsmultiformand

    universalactivity.

    34.Thusevilhathnobeing,noranyinherenceinthingsthathave

    being.Evilisnowherequaevil;anditarisesnotthroughanypower

    butthroughweakness.Eventhedevilsderivetheirexistencefromthe

    Good,andtheirmereexistenceisgood.Theirevilistheresultofa

    fallfromtheirpropervirtues,andisachangewithregardtotheir

    individualstate,aweaknessoftheirtrueangelicalperfections.And

    theydesiretheGoodinsofarastheydesireexistence,life,and

    understanding;andinsofarastheydonotdesiretheGood,they

    desirethatwhichbathnobeing.Andthisisnotdesire,butanerror

    ofrealdesire.

    35.By"menwhosinknowingly"Scripturemeansthemthatareweakin

    theexercisedknowledge[360]andperformanceofGood;andby"them

    thatknowtheDivineWillanddoitnot,"[361]itmeansthemthat

    haveheardthetruthandyetareweakinfaithtotrusttheGoodorin

    actiontofulfilit.[362]Andsomedesirenottohaveunderstanding

    inorderthattheymaydogood,sogreatisthewarpingorthe

    weaknessoftheirwill.And,inaword,evil(aswehaveoftensaid)

    isweakness,impotence,anddeficiencyofknowledge(or,atleast,of

    exercisedknowledge),oroffaith,desire,oractivityastouchingthe

    Good.Now,itmaybeurgedthatweaknessshouldnotbepunished,but

    onthecontraryshouldbepardoned.Thiswouldbejustwerethepower

    notwithinman-sgrasp;butifthepowerisofferedbytheGoodthat

    givethwithoutstint(assaiththeScripture)thatwhichisneedfulto

    each,wemustnotcondonethewanderingordefection,desertion,and

    fallfromthepropervirtuesofferedbytheGood.Buthereonletthat

    sufficewhichwehavealreadyspoken(tothebestofourabilities)in

    thetreatiseConcerningJusticeandDivineJudgment:[363]asacred

    exercisewhereintheTruthofScripturedisallowedaslunaticbabbling

    suchniceargumentsasdespitefullyandslanderouslyblasphemeGod.In

    thispresenttreatisewehave,tothebestofourabilities,

    celebratedtheGoodastrulyAdmirable,astheBeginningandtheEnd

    ofallthings,asthePowerthatembracesthem,asThatWhichgives

    formtonon-existentthings,asThatwhichcausesallgoodthingsand

    yetcausesnoevilthings,asperfectProvidenceandGoodness

    surpassingallthingsthatareandallthatarenot,andturningbase

    thingsandthelackofItselfuntogood,asThatWhichallmust

    desire,yearnfor,andlove;andaspossessedofmanyotherqualities

    thewhichatrueargumenthath,methinks,inthischapterexpounded.

    _________________________________________________________________

    [243]hosousiodisagathun.

    [244]God-sactivitycannotbedistinguishedfromHimself.Cf.p.81,

    n.4.GodactssimplybybeingwhatHeis——bybeingGood.Thisfitsin

    withthedoctrinethatHecreatestheworldasbeingtheObjectofits

    desire.Heattractsitintoexistence.

    [245]hainoetaikainoeraipasaikaiousiaikaidunameiskai

    energeiai.AngelsandmenarepercipientEssences;theirpowerswhen

    quiescentordormantontheonehandandactiveontheotherare

    respectivelypercipientfacultiesandactivities.Butangelsandmen

    withtheirfacultiesandactivitiescanalsobeperceived.Cf.next

    sentence.

    [246]Thisdoctrinemaybebasedonsomepsychicexperienceenjoyedby

    D.orrecountedtohim.GeorgeFoxreceivedanexperienceofthiskind

    inwhichhehadanintuitiveknowledgeconcerningthehidden

    propertiesofplants.SeehisDiarynearthebeginning.

    [247]Lit."Revolutions."(haiperiheautasametaptotoi

    sunelixeis.)InDante-sParadisothesoulsoftheRedeemedallmove

    withacircularmotion.Thissymbolizesanactivityofspiritual

    concentration.Cf.iv.8,9.

    [248]TheCelestialHierarchyisamongD-sextantworks.Itis

    referredtobyDanteandwasthechiefsourceofmedievalangelology.

    [249]tenousiodezoen——i.e.lifeassuch,merelife,thelifewhich

    theysharewithanimalsandplants.

    [250]Theexistenceofthewholecreation——angels,men,animals,and

    vegetables,deadmatter——isintheGood.Ithasnot,intheordinary

    sense,madethem,buttheyaregroundedinItanddrawtheirexistence

    fromitandwouldnotexistbutforit.Theyexistnotthroughany

    particularactivityItexertsbutsolelybecauseItIs.

    [251]"Being"impliesfiniterelations;foronethingmustbe

    distinguishedfromanother.Ifathingisitself,itisnotsomething

    else;thisthingisnotthat.TheGoodisbeyondthisdistinction,for

    nothing(ontheultimateplane)isoutsideIt.SeeIntr.,p.5.

    [252]Thisapparentlyprofitlessspeculationreallysuggestsprofound

    spiritualmysteries.Loveistheonerealityandloveisself

    realizationthroughself-sacrifice.Wemustloseourlifetofindit.

    Wemust,throughtheexcessofspirituallifewithinus,seektobe

    (asitwere)lifeless,sothatthisexcessoflifemaystillbeours.

    AndsuchwastheIncarnateLifeofChristandsuchistheLifeofGod

    ineternity.SotoothewisdomofChristis,fromaworldlypointof

    view,foolishness.Forworldlywisdom=self-seeking,buttheWisdom

    ofChrist=self-abandonment.InfactHeavenlyWisdom=Love.Cf.1

    Cor.i.25;iii.18,19.

    [253]ThatwhichIsNot=Evil(videinfrainthischapter).Cf.

    Intr.,p.20.TheGoodisNon-Existentasbeingbeyondexistence;evil

    isnon-existentasbeingcontrarytoit.Thusevilisbyitsvery

    naturetryingasitweretobeGood.Thisalsolookslikeabarren

    paradoxandyetitmaycontainaspiritualtruth.Evilis,inthe

    wordsofGoethe,"thespiritthatdenies":Itisdestructive,e.g.

    injustice,cruelty,immorality,etc.,undermineoroverwhelm

    civilizationandsodestroyit.ButtheGoodsupersedescivilization

    andsoinasensedestroysit.Cf.theeschatologicalteachingof

    Christ.Civilization,art,morality,etc.,aregoodsofarastheygo,

    butimperfect.Beinghalfway,asitwere,betweenGoodandevil,and

    beingofnecessityneitherwhollytheonenorwhollytheother,they

    mustdisappearwherevertheoneortheothercompletelytriumphs.

    Christ-steachingonMarriageillustratesthis.Marriageissacred,

    anddivorceiswrong,becauseitseekstoabolishMarriage.Andyet

    Marriageisfinallyabolishedinheaven.St.Paul-santithesisofLaw

    andSpiritisanotherexample.TheLawisgoodandyetisnotthe

    Good.SiniscontrarytotheLaw,buttheSpiritiscontrarytothe

    Lawinanothersenseandsosupersedesit.Sotoowithart.Amodern

    vandalisindifferenttobeautybecauseheisbelowit,aMedival

    Saintbecamesometimesindifferenttobeautybyrisingtoa

    super-sensuousplaneaboveit.Greekidolatryisahigherthingthan

    Calvinism,buttheChristianityoftheNewTestamentisahigherthing

    thanGreekidolatry.TheSaintssometimesemploynegativesinone

    senseandthosewhoarenotsaintsemploythesamenegativesin

    another;whencedisaster.MuchofNietzsche-slanguage(e.g.the

    phrase"BeyondGoodandEvil")mighthavebeenusedbyaMedival

    ChristianMystic;butNietzschedidnotgenerallymeanwhatthe

    ChristianMysticwouldhavemeantbyit.Sootoowithpain.Allpain

    isinitselfbad,beinganegationofourpersonality.Andyeta

    self-abnegationspringingfromLovewhichbravelybearspainisthe

    highestkindofGood."ThedevilputitintotheheartofJudas

    tobetray"Christ,andyetthePassionwasinaccordancewith"the

    determinatecounselandforeknowledgeofGod."

    [254]eihoutechrephanai.D.isalludingtotheancientbeliefin

    theMusicoftheSpheres.

    [255]Gen.i.16.

    [256]metron.Allthingshavetheirpre-existentlimitsinthe

    Super-Essence.

    [257]aion——i.e.ThePermanentPrincipleunderlyingitstemporal

    process.Thisandthenextphraseexplainwhatismeantbythewords

    "theMeasureoftheuniverse."TheGoodsetsboundstotheworld(1)

    temporally,becauseEternityistheFountofTime,(2)spatially,

    becauseTranscendentUnityistheFountofNumber.Alltemporalthings

    arepermanentinGod;andalldiversitiesareoneinHim.

    [258]AllnumberhasitsrootsintheGood.ElsewhereD.saysthatthe

    GoodbeingbeyondUnity,isaMultiplicityaswellasanUnity.Cf.

    Intr.,p.5.

    [259]HerewegetoncemoretheAristotelianclassificationofcauses.

    TheGoodis:——(i)FormalCause(1)immanentintheworld

    (Order——taxis);(2)containingtheworld(EmbracingPower——perioche).

    (ii)EfficientCause(Cause——aitia).(iii)FinalCause(End——telos).

    [260]Thelightpermeateswaterbutitdoesnotpermeateastone.It

    passesoverthestoneandpermeatesthewaterbeyondit.

    [261]archisunagogosestitoneskedasmenon.

    [262]hosenpantokratorikoputhmeni.

    [263](1)Man,(2)Animal,(3)Vegetable,(4)Matter.

    [264]Thisseemstoimplythatmatteritselfcouldnotexistwithout

    theinfluenceofthelight.PerhapsthisbeliefrestsonGen.i.1,2.

    [265]helioshotipantaaollepoiei.Withthenafetymologycf.iv.

    5.

    [266]Rom.i.20.Thesunisnotpersonalorsupra-personal.Butits

    impersonalactivityisanemblem,asitwere,ofGod-ssupra-personal

    activity.

    [267]Twoworlds:(1)Nature,(2)Grace.Godisrevealedinboth;the

    formerwasapparentlythesubjectoftheSymbolicDivinity;thelatter

    isthatofthepresenttreatise.

    [268]i.e.Menanddifferentordersofangels.

    [269]Materiallightisdiffusedinspaceandhenceisdivisible.The

    SpiritualLightisindivisible,beingtotallypresenttoeach

    illuminatedmind.HencetheSpiritualLightissimpleinawaythat

    themateriallightisnot.

    [270]Allourspiritualandmentalpowersareduetothesame

    SpiritualLightworkingineachoneofus.Cf.Wordsworth:"Those

    mysteriesofBeingwhichhavemadeandshallcontinueevermoretomake

    ofthewholehumanraceonebrotherhood."

    [271]Cf.ii.8.

    [272]hospantaprosheautokaloun(hothenkaikalloslegetai).Cf.

    iv.4.

    [273]Theultimatenatureofallbeautifulthingsisasimpleand

    supernaturalElementcommontothemallandmanifestedinthemall.

    Thelawoflifeisthatithasitstrueandultimatebeingoutsideit.

    ThetruebeautyofallbeautifulthingsisoutsidetheminGod.Hence

    allgreatart(evenwhennotdirectlyreligious)tendstowardsthe

    Supernaturalorhasakindofsupernaturalatmosphere.

    [274]paradeigmatikon——i.e.theultimateLawoftheirbeing,theIdea

    orType.

    [275]tomeon——i.e.thatmerenothingnesswhichismanifestedeither

    as(1)formless"matter"or(2)evil.SeeIntr.,p.20.

    [276]Evilisnon-existentinonesense.TheGoodisNon-Existentin

    another.Cf.p.90,n.1.

    [277]henoseis,diakriseis,tautotetes,heterotetes.

    [278]Hencepartsareunitedintowholesandwholesarticulatedinto

    parts,andhenceeachthingisidenticalwithitselfanddistinctfrom

    everythingelse.

    [279]e.g.Moistureinterpenetratesthesolidearth.

    [280]e.g.Inapieceofwetgroundthewateriswaterandtheearth

    isearth.

    [281]haipronoiaitonhuperteron.Lit."theprovidences,"etc.,e.g.

    theinfluenceofthelightwithoutwhich,D.holds,thematerialworld

    couldnotexist.Orthisandthefollowingmayrefertodifferent

    ranksofangels,ortoangelsandmen.

    [282]haiepistrophaitonkatadeesteron.Lit."theconversions,"etc.

    e.g.Matter(accordingtohistheory)respondstotheinfluenceofthe

    light.Andmenareinfluencedbyangels,andthelowerangelsbythe

    higher.

    [283]Thepointofthissectionisthatbesidestheparticularand

    partialharmoniesalreadymentioned,thereisauniversalharmony

    unitingthewholeworldinonesystem.

    [284]Inthetwofollowingsectionsthedifferencebetweenangelicand

    humanactivityisthattheangelsconferspiritualenlightenmentand

    menreceiveit.Angelsareinastateofattainmentandmenare

    passingthroughaprocessofattainment.

    [285]VidesupraonIntroversion(p.88,n.1).

    [286]TheyareunitedtoGodinthecentreoftheirbeing,by

    ceaselesslyenteringintothemselves.Theyhelpusbygoingforth,as

    itwere,fromthemselves.

    [287]Theirtrueself-identityisrootedinGod.SeeIntr.,pp.31f.

    [288]heeisheauteneisodos.

    [289]Insoulsbeingunifiedandsimplified.SeeIntr.,p.25.

    [290]Cf.St.Aug."ascendatpersesuprase."

    [291]i.e.TotheAngelsandtheperfectedSaints.Thereisa

    somewhatsimilarthoughtinWordsworth-sPrelude:"Toholdfit

    conversewiththespiritualworld/andwiththegenerationsof

    mankind/spreadovertimepast,present,andtocome/ageafterage

    tilltimeshallbenomore."ThisthoughtinWordsworthandinD.is

    anexperienceandnotaspeculation.

    [292]ThisspiritualunitywasbylaterMysticalwriterscalledthe

    apexofthesoul,ortheground,orthespark.Anothernameis

    synteresisorsynderesis.

    [293]Thereisanelementofintuitioninalldiscursivereasoning

    becauseallargumentisbasedoncertainaxiomswhicharebeyondproof

    (e.g.thelawofuniversalcausation).Infactthevalidityofour

    lawsofthoughtisanaxiomandthereforeperceivedbyintuition.In

    thepresentpassageD.meanssomethingdeeper.Hemeansthatformal

    DogmaticTheologyadvancesroundacentralcoreofspiritual

    experiencebywhichitmustconstantlybeverified,Pectusfacit

    theologum.Whenevertheologyevenattemptstobepurelydeductiveit

    goeswrong(e.g.Calvinism).Ifitisnotrootedinintuitionitwill

    berootedinfancies.

    [294]InD.`sclassificationIntroversionandSensationareboth

    unmixedmovements,foreachleadstoakindofperception.Discursive

    reasoningisamixedmovementbecauseitdoesnotleadtoadirect

    perceptionandyetitmustcontainanelementofperception.

    [295]i.e.Thetypesofthingsexistentinthepermanentspiritual

    worldbeforethethingswerecreatedinthistransitorymaterial

    world;thePlatonicIdeas.TherewasalsoaJewishbeliefinsucha

    pre-existenceofthings.Cf.Rev.iv.11(R.V.).]

    [296]sunkriseis.

    [297]huperochai.

    [298]hexis.

    [299]enosis.Thewordishereusedinthemostcomprehensivemanner

    toincludephysicalcommunion,sense-perception,andspiritual

    communionofsoulswithoneanotherandwithGod.

    [300]Theexemplaristheformalcausebeforethisisactualizedin

    theobjectembodyingit.Theprincipleinanoaktreeconstitutingit

    anoakistheformalcause.Butbeforetherewereanyoaktreesthis

    principleexistedasanexemplar.Thefinalcauseisthebeneficent

    purposetheoaktreeserves.IntheAristotelianclassification

    exemplar,andfinalcausewouldbeclassedtogetherasfinalcause.

    [301]Thismeanseither(1)thatactuallynon-existentthings(e.g.

    theflowersofnextyearwhichhavenotyetappeared,orthoseoflast

    year,whicharenowdead)haveaneternalplaceinGod;orelse(2)

    thatevilthingshavetheirtruebeing,underadifferentform,in

    Him.

    [302]Rom.xi.36.

    [303]InthewholeofthispassageD.isthinkingprimarilyofAngels

    andmen,oratleastofsentientcreatures.Buthewouldseeanalogies

    ofsuchactivityintheinanimatematerialworld.

    [304]eistopraktikeuesthaikatatenhapantongennetikenhuperbolen.

    Desire=want.Andwantinus=imperfection;butinGodit=that

    excessofperfection,wherebyGodis"Perfectionless."Thusthewords

    "super-excellence,""super-unity,"etc.,arenotmeaningless

    superlatives.TheyimplyanimpulsetowardsmotionwithintheDivine

    Stillness,aThirstintheDivineFullness.Cf.JulianofNorwich

    Revelations,ch.xxxi."ThereisapropertyinGodofthirst

    andlonging."ThecategoriesofGreekPhilosophyarestatic.The

    superlativesofD.implysomethingdynamic,thoughthestaticelement

    remains.Inmuchmodernphilosophy(thePragmatistsandalsoBergson)

    dynamicconceptionsareprominent;butthetendencyhereisforthe

    statictodisappearinsteadofbeingsubsumedasitisinD.The

    result,orthecause,isthatGraceislostsightofandonlyNature

    isperceived.ReallyAbsolutismandPragmatismarenotmutually

    exclusive;forRestandMotionco-existastranscendedelementsin

    God.ThisistheparadoxofperfectLovewhichisbothatrestandin

    motion,bothsatisfiedandunsatisfied.Cf.JulianofNorwich:"Ihad

    HimandIwantedHim"(Revelations,ch.x.).

    [305]theoeides

    [306]ThisclausecanonlyhavebeenwrittenbyoneforwhomUnknowing

    wasapersonalexperience.Thepreviousclauseshowshowthereisa

    negativeelementevenintheMethodofAffirmation.Sense-perception

    mustfirstgivewaytospiritualintuition,justasthismustfinally

    givewaytoUnknowing.(Cf.St.JohnoftheCross-sDarkNight,on

    threekindsofnight.)Allprogressisatranscendenceandso,ina

    sense,aViaNegativa.Cf.St.Aug.,Transcendemundumetsapeanimum,

    transcendeanimumetsapeDeum.

    [307]ThisshowsthattheViaNegativastartsfromsomethingpositive.

    Itisatranscendence,notamerenegation.

    [308]Prov.iv.6,8.

    [309]hoemosErosestaurotai>.IgnatiusEp.adRom.?6.But

    possiblySt.Ignatiusmeans:"Myearthlyaffectionsarecrucified."

    St.Ignatiuswrotejustbeforebeingmartyred,atthebeginningofthe

    secondcentury.Thisreferencewouldalonebesufficienttomakethe

    authenticityoftheDionysianwritingsimprobable.[Itisperhaps

    impossibletodeterminewhetherIgnatiusmeantbythewords"myLove

    iscrucified"torefertoJesusortohimself.Thelatterissupported

    byZahnandbyLightfoot,theformerbyOrigen,ProloguetoCommentary

    onCanticles."Necpatoquodculparipossit,siquisDeum,sicut

    Joannis,charitatur,itaipseamoremnominit.Denejirememini,aliquem

    sanctorumdixisseIgnatiumnominedeChristo:Mensautemamor

    crucifixusest:necreprehendieumperhocdignumjudico."Much

    furtherevidenceisgiveninJacobson-sApostolicFathers(p.377).

    Jacobsonhimselfsupportsit,observingthattheGreekcommemoration

    ofIgnatiustakesthewordsinthissense.WhetherDionysiusfollowed

    Origenornot,hisexpositionisveryinterestingandisquite

    possiblythetrue.Seealsothetranslator-snoteoneros.Ed.]

    [310]entaisproeisagogaistonlogion.Apparentlythiswasatitleof

    thebooksascribedtoSolomon.ThepresentreferenceisWisdomviii.

    2.

    [311]toistheioismallonanatheinaitonontoserota.

    [312]Earthlydesireisbelowstaticconditions,theDivineDesireis

    abovethem.

    [313]i.e.TheworderosissometimesusedconcerningGodto

    stimulateourmindsbyitsunexpectednessandsotomakeuspenetrate

    beyondthewordtothemysteryhintedatbyit.Ontheotherhand

    agapeoranapesisissometimesusedconcerninghumanrelationshipsto

    preventanydegradingassociationsfromenteringin.

    [314]2Sam.i.26.

    [315]kaiestitoutodunameoshenopoioukaisundetikeskai

    diapherontossunkratikes.

    [316]Thisfinelysuggeststhatthe"Selfhood"ofGodisselfless.

    VideIntr.,p.9.Notealsothecombinationofrestandmotionalluded

    tohere.

    [317]Yearningisamovementinthesoul;theObjectofYearning

    causessuchmovementinthesoul.

    [318]Cf.St.ThomasAquinas:DeusmovetsicutdesideratumaSeIpso.

    Cf.Spenser:"HelovedHimselfbecauseHimselfwasfair."CEPlato-s

    Doctrineoferos.ThisYearningiseternallyfulfilledintheTrinity.

    Cf.Dante:"OsommalucechesofainTesidi/solaT-intendiedaTe

    intelletta/edintendenteTeamiedarridi."Itisstrugglingtowards

    actualizationinthisworld.

    [319]i.e.Thesocialinstinctinmenandanimals,andtheimpulseof

    mutualattractionintheinanimateworld.

    [320]ThemanifoldyearningsofthespiritforTruth,Beauty,

    SpiritualLove,etc.

    [321]i.e.Ofthetwoclassesjustalludedtothesecondisthe

    higher;andofthoseyearningswhichbelongtothisclassthemost

    transcendentarethehighest.Religionishigherthansecularlife,

    andthehighestelementinReligionisother-worldly.Thereceived

    textreads——"TheDivineYearningsintheverycore,"etc.,hoi

    autonoetoikaitheioitonontosekeikaloseroton.Ihaveventuredto

    amenderotontoerotes.IftheMS.fromwhichthereceivedtextis

    derivedbelongedtoafamilyhavingseventeenoreighteenletterstoa

    linethenthiswordwouldprobablycomeattheendofaline(since

    thereare260letterstotheendofit,fromthebeginningofthe

    section),andwouldhavetheon-ofontosjustaboveitandthe-on-

    ofautonoetoijustabovethat,anderotonattheendofthelinenext

    butoneabovethat.Thiswouldmakethecorruptionoferotesinto

    erotonverynatural.

    [322]"Thatwhichisnot"=formlessmatter.Plotinus(Enn.i.8.3)

    definestheNon-Existentastheworldofsense-perception.Itis,as

    itwere,thestuffofwhichallthingsperceivedbythesensesare

    made.Thisstuffcannotexistwithoutsomekindof"form,"and

    therefore,ifentirelybereftofall"form,"wouldsimplydisappear

    intonothingness.Thus,apartfromthatelementof"form"whichit

    derivesfromtheGood,itissheerNon-Entity.Eachindividualthing

    consistsof"matter"and"form"——i.e.ofthisindeterminate"stuff"

    andoftheparticularqualitiesbelongingtothatthing.Removethose

    qualitiesandthethingisdestroyed:e.g.removethecolours,shape,

    etc.,ofatree,andthetreebecomesnonexistent.Itcrumblesinto

    dust,andthusthe"stuff"takesonanewform.If,asM.LeBon

    maintains,materialparticlessometimeslosetheirmaterialqualities

    andarechangedintoenergy,insuchacasethe"stuff"takesonyet

    anotherkindofform.Theindividualthing,ineverycase,becomes

    non-existentwhenitlosesits"form,"orthesumtotalofits

    individualqualities,butthe"stuff"persistsbecauseitatonce

    assumesanother"form."Hencethis"stuff,"beingnon-existentperse,

    drawsitsexistencefromtheGoodWhichistheSourceofall"form."

    Andthustheexistenceofthisnon-existentstuffisultimately

    containedintheGood.D.triestoprovethatevilisnon-existentby

    showingthatthereisnothingthatcanhaveproducedit.Goodcannot

    haveproduceditbecauseathingcannotproduceitsownopposite;evil

    cannothaveproduceditselfbecauseevilisalwaysdestructiveand

    neverproductive.AllthingsthatexistareproducedbytheGoodor

    thedesirefortheGood-whichcomestothesamething.

    [323]The"matter"orstuffofwhichtheuniverseismade,exists

    ultimatelyintheGood,butevildoesnot.Allforceexistsultimately

    intheGood,butthewarpingofit,orthelawlessnessofit(whichis

    theevilofit),doesnotexistintheGood.Force,orenergy,assuch

    isarelativeembodimentoftheAbsolute:evilassuchisa

    contradictionoftheAbsolute.

    [324]i.e.Thereisanelementofgoodinevilthingsenablingthem

    tocohereandsotoexist.Inthispassage"Non-Existent"isusedin

    threesenses:(1)"Matter,"orforce,cannotexistwithoutsomeform

    (whichisitscomplement)andthereforeistechnicallycalled

    non-existent.(2)Evilcannotexistatallontheultimateplaneof

    Being,norinthisworldwithoutanadmixtureofgood(whichisits

    contrary)andthereforeisinanabsolutesensenon-existent.(3)The

    Goodisbeyondallexistenceandthereforeisbytranscendence

    Non-Existent.

    [325]TheGoodisbeyondthisworldandbeyondthestuff,orforce,of

    whichthisworldismade.Evil,ontheotherhand,isbelowthisworld

    andthestuffcomposingit.Getridofthelimitationsinthisworld

    (sc.thedifferencebetweenonequalityandanother)andyouhavean

    energyorforcepossessingalltheparticularqualitiesofthings

    fusedinone.Getridofthelimitationsinherentinthis(i.e.

    intensifyittoinfinity)andyouhavetheGood.Ontheotherhand,

    destroysomeparticularobject(e.g.atree),andthatobject,being

    nowactuallynon-existent,hasstillapotentialexistenceinthe

    world-stuff.Destroythatpotentialexistenceandyouhaveabsolute

    non-existence,whichisEvil.Thusthethreegratesmaybetabulated

    asfollows:(i)TranscendentNon-Existence(=theGood).(ii)Actual

    Non-Existence(=theworldstuff,forceorenergy,ofwhichmaterial

    particlesareaform.Modernscienceteachesthatatomshavenoactual

    existence.Thustheatomictheoryhasworkedroundtosomethingvery

    muchlikeD-stheoryofthenon-existentworldstuff).(iii)Absolute

    Non-Existence(=Evil).Thethreegradesmightbeexpressedbya

    numericalsymbolasfollows:Iffinitenumbersrepresentthevarious

    formsofexistence,theInfinity(whichcontradictsthelawsoffinite

    numbers)=theGood:Unity(whichisamereabstractionandcannot

    existapartfrommultiplicitysinceeveryfiniteunitisdivisible

    intoparts)=theworldstuff:Zero(whichannihilatesallfinite

    numbersthataremultipliedbyit)=Evil.

    [326]Theargumentintherestofthesectionisasfollows:Evil

    exists,forthereisaradicaldifferencebetweenvirtueandvice.

    Evilis,infact,notmerelynegative,butpositive:notmerely

    destructive,butalsoproductive.Andhenceitisnecessarytothe

    perfectionoftheworld.TowhichD.repliesinthenextsectionthat

    evildoesnotexistquaevil,norisitpositiveorproductivequa

    evil.Itexistsandispositiveandproductivesolelythroughan

    admixtureoftheGood.(Wemightillustratethisbythefactthat

    Zero,multipliedbyInfinity,producesfinitenumber.)

    [327]D.isnopantheist.AccordingtoPantheismGodisequally

    presentinallthings.ThusPantheismisadebasedformofthe

    Immanencedoctrine,asCalvinismisadebasedformofthe

    Transcendencedoctrine.IntheonecasewegetImmanencewithout

    Transcendence:intheotherTranscendencewithoutImmanence.D.holds

    aTranscendentImmanence(cf.Bradley,AppearanceandReality,

    rebuttingchargeofPantheism).

    [328]e.g.ThecrueltyofNatureseemstoshowIntelligence;and

    Intelligenceperseisagoodthing.

    [329]Allevilthingscontaintheseedoftheirowndecay,andsotend

    tonon-existence.ThearroganceandcrueltyoftheGermanshasbeen

    theirweakness,asdisciplineandself-sacrificehasbeentheir

    strength.

    [330]GodexistswithoutEssence,asanobjectcanexistwithoutthis

    particularqualityorthat.

    [331]D.isthinkingespeciallyofcarnalsin.Suchsinisadepraved

    formofthatwhich,initstruepurity,isamystery,symbolizingthe

    UnitiveLife.

    [332]Adiseasedbodystilllives.Deathendsthedisease.

    [333]Exuberantvitalityisperseagoodthingandthemoreexuberant

    thebetter,though,likeallgoodthings,itisdangerous,andunless

    properlydirectedisdisastrous.

    [334]Ifgoodandevilarebothexistent,theyare,tothatextent,

    bothofthesamekind;whichisimpossible.

    [335]SofarD.hasbeenshowingthatevilisnotanultimate

    principle,beingneither(1)identicalwiththeGood,nor(2j

    self-subsistent.Nowhearguesthatitisnotanecessaryelementin

    anycreatedthing:neitherintheirexistenceassuch,norinany

    particularkindofcreature.

    [336]D.ramblescharacteristically,butthegeneralargumentis

    plain.AllexistenceisfromtheGood.Hence,ifevilisinherentin

    thenatureofexistence,evilisfromtheGood.ThusD.meetsagain

    andproceedstolaytheghostofatheorywhichhehasalready

    elaboratelyslainintheprevioussection.

    [337]Havingjustgivenametaphysicalargumentforthenon-existence

    ofevil,D.nowgivesanargumentdrawnfromtheactualnatureofthe

    universeandofGod-screativeactivity.Thisargumentisnotso

    satisfactoryasthemetaphysicalone,for,underalltheharmonyof

    theworld,thereisperpetualstrife,andtheCrossofChristreveals

    Godassufferingpain."Christisinanagonyandwillbetilltheend

    oftheworld"(Pascal).Themetaphysicalargumentissoundbecause

    metaphysicsdealwithultimateideals,andevilisultimatelyor

    ideallynon-existent.Theargumentfromactualfactsisunsound

    becauseevilisactuallyexistent.Muchwrongthinkingonthesubject

    ofevilisduetoaconfusionofidealwithactualnon-existence.D.

    hereseemstofallintothismistake.

    [338]D.hereusesthename"God"becauseheisthinkingofthe

    AbsoluteortheGood,notinItsultimateNature,butinItsemanating

    orcreativeactivity,inwhichthePersonalDifferentiationsofthe

    Trinityappear.SeeII.7.

    [339]i.e.EvildoesnotarisethroughthepassageoftheGoodfrom

    Super-EssenceintoEssence.ItisnotintheGoodthroughtheGood

    submittingtotheconditionsofexistence(D.hasalreadyshownthat

    evilhasnoplaceintheultimateSuper-EssentialNatureoftheGood).

    [340]Thisisareductioadabsurdum.D.considersitobviousthatGod

    possessestheGoodasHisSubstanceandnotbyparticipation.The

    PersonsoftheTrinityarenotproductsoftheAbsolutebutEmanations

    orDifferentiationsofIt.

    [341]Theargumentisasfollows:NoevilisfromGod.Allexistence

    isfromGod.Thereforenoexistenceisevil.

    [342]Havingshownthatexistenceassuchisnotinherentlyevil,D.

    nowtakesvariousformsofexistenceandshowsthatnoneofthemis,

    assuch,inherentlyevil.

    [343]Cf.OldTestamenttitle,"SonsofGod,"andD.onDeification.

    Cf.also"Ihavesaid,YeareGods."

    [344]i.e.Iftotallyandessentiallybyverynatureevilwith

    respecttothemselves.Insofarastheycontinuetoexisttheyare

    goodwithrespecttothemselves.

    [345]EvilisthecontraryoftheGood.HencesincetheGoodisbyIts

    verynatureproductive,evilmustbedestructive.Hencethedevils,if

    essentiallyevil,mustbeessentiallydestructive.Nowtheyarenot

    essentiallyself-destructive,for,weretheysuch,theycouldnot

    exist.Therefore,ifessentiallyevil,theymustunderall

    circumstancesbedestructiveofotherthings.

    [346]Theessenceof(e.g.)anapple-treeisself-identity;its

    facultyisitslatentpowerofproducingleaves,apples,etc.;its

    activityistheactualproductionoftheleaves,apples,etc.

    [347](1)Thedevilsdonotdestroyallthings(e.g.theydonot

    annihilatethehumansoul).Thereforetheyarenotessentiallyevil.

    Evilpassionsaregoodthingsmisdirected.(2)Oftenthedestruction

    ofathingisbeneficial(e.g.thefallingofthefadedleaf).In

    fact,nothingcouldbedestroyedifithadnotgrownfeebleandso

    becomeworthytobedestroyed.(D.here,inhiszealtoexplainevil

    away,countenancesthebasedoctrinethatmightisright.Whatis

    wrongwiththewholesystemoftheuniverseisthatitsunderlyinglaw

    isthesurvivalofthefittest.Theenlightenedconscienceofhumanity

    rebelsagainstthislaw.)

    [348]Theweaknessisanimperfectgood,andthereforetheprocessof

    destructionwhichco-operateswiththeweaknessisanimperfectgood.

    [349]TheGoodispermanent.Henceitscontrarymustbeunstable.

    [350]Evilisessentiallyanegativeandself-contradictorything.Its

    verypermanencewouldbeopposedtoitsownnatureandwouldbedueto

    anelementoftheGoodwithinit.

    [351]Thereisatimelessgroundinallpersonalities,andthisground

    isgood.EckhartandTaulersay,thateventhesoulsinhellpossess

    eternallythedivinerootoftheirtruebeing.Ruysbroecksays,this

    divinerootdoesnotofitselfmakeusblessed,butmerelymakesus

    exist.

    [352]i.e.Thatwhichisimperfectinthemiscapableofbeingmade

    perfect.

    [353]Thesumtotalofnaturallawscomesfromtheultimateunityof

    Nature,whichcomesfromtheGood.Thusthesumtotalofnaturallaws

    isnot,assuch,opposedtotheultimateunityofNature,and

    thereforeisnotassuchopposedtotheGood.Itisnotessentially

    evil.

    [354]Cf.Section30.

    [355]Theargumentofthewholepassageisthatevilisnotinherent

    intheessentialnatureofthingsasawholeorofanyparticular

    thing.Itarisesinparticularthings(accidentally,asitwere)

    throughtheirfailuretofulfiltheirtruenature.Butwhatofthis

    accident?Isitinherent?Perhapswemightanswer,"Notinherent

    becausecapableofbeingeliminated."

    [356]Matter,itisargued,isevilbecausethediscordantmotionof

    thesoulspringsfrommatter.But,repliesD.,matterisnecessaryfor

    certainkindsofexistence.Henceitfollowsthatevilisnecessary.

    Butthisisimpossible.

    [357]D.isherealludingtothemysticaldoctrineofthetimeless

    self——theultimaterootofgoodnessineachindividualwhichremains

    unchangedbythefailuresandsinsofthetemporalself.

    [358]D.isarguingwiththosewhoholdthatevilisinsomesense

    necessarytotheexistenceoftheworld,andthereforehasapermanent

    placeinit.Sinis,theyhold,anecessaryself-realizationofhuman

    soulswhichareintheirultimateessencesinless.D.repliesthat,if

    thisisso,wecannotexplainhowgoodnesscaneverbe(asitis)a

    formofself-realizationforhumansouls.

    [359]i.e.Evilthingsarenotentiretybad,butarebadonlyinsome

    partialaspect.

    [360]peritenalestontouagathougnosin.

    [361]Lukexii.47.

    [362]IntheprevioussectionD.hasmaintainedthatallpeople

    ultimatelydesiretheGood.Henceitfollowsthatallsinisdueto

    ignorance;forcouldweallrecognizethatwhichwedesirewewould

    followit.Thisraisesthequestion:What,then,doesScripturemean

    byspeakingofmenwhosinknowingly?TothisD.repliesthatwilful

    siniswilfulignorance.Itisthefailuretoexercisetheknowledge

    wepossess:aswhenweknowafactwhichyetisnotactuallypresent

    toourminds.Weknow(havingbeentaughtit)thedesirablenessofthe

    Good,butwecanshutthisdesirablenessoutfromourmindsandrefuse

    todwelluponit.Insuchacasewerefusetoexerciseourknowledge.

    [363]Thistreatiseislost.

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