Chapter I--IV On divine names

    Ondivinenames——

    Dionysius

    TheAreopagite

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    ONTHE

    DivineNames

    ANDTHE

    MysticalTheology

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    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.

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    DIONYSIUSTHEAREOPAGITE

    INTRODUCTION

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    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.

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    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.

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    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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