CHAPTERV

    Concerning"Existence"andalsoconcerning"Exemplars."

    I.NowmustweproceedtotheNameof"Being"whichistrulyapplied

    bytheDivineSciencetoHimthattrulyIs.Butthismuchwemustsay,

    thatitisnotthepurposeofourdiscoursetorevealthe

    Super-EssentialBeinginitsSuper-EssentialNature[364](forthisis

    unutterable,norcanweknowIt,orinanywiseexpressIt,andItis

    beyondeventheUnity[365]),butonlytocelebratetheEmanationof

    theAbsoluteDivineEssenceintotheuniverseofthings.FortheName

    of"Good"revealingalltheemanationsoftheuniversalCause,extends

    bothtothethingswhichare,andtothethingswhicharenot,andis

    beyondbothcategories.[366]Andthetitleof"Existent"extendsto

    allexistentthingsandisbeyondthem.Andthetitle"Life"extends

    toalllivingthingsandisbeyondthem.Andthetitleof"Wisdom"

    extendstothewholerealmofIntuition,Reason,andSense-Perception,

    andisbeyondthema11.[367]

    2.TheseNameswhichrevealtheProvidenceofGodourDiscoursewould

    nowconsider.ForwemakenopromisetoexpresstheAbsolute

    Super-EssentialGoodnessandBeingandLifeandWisdomoftheAbsolute

    Super-EssentialGodheadwhich(assaiththeScripture)hathIts

    foundationinasecretplace[368]beyondallGoodness,Godhead,

    Being,Wisdom,andLife;butweareconsideringthebenignant

    ProvidencewhichisrevealedtousandarecelebratingItas

    TranscendentGoodnessandCauseofallgoodthings,andasExistentas

    LifeandasWisdom,andasproductiveCauseof.ExistenceandofLife

    andtheGiverofWisdom,inthosecreatureswhichpartakeof

    Existence,Life,Intelligence,andPerception.Wedonotregardthe

    Goodasonething,theExistentasanother,andLifeorWisdomas

    another;nordoweholdthattherearemanycausesanddifferent

    Godheadsproducingdifferenteffectsandsubordinateonetoanother;

    butweholdthatoneGodistheuniversalSourceoftheemanations,

    [369]andthePossessorofalltheDivineNameswedeclare;andthat

    thefirstNameexpressestheperfectProvidenceoftheoneGod,and

    theothernamesexpresscertainmoregeneralormoreparticularmodes

    ofHisProvidence.[370]

    3.Now,someonemaysay:"Howisit,sinceExistencetranscendsLife,

    andLifetranscendsWisdom,thatlivingthingsarehigherthanthings

    whichmerelyexist,andsentientthingsthanthosewhichmerelylive,

    andreasoningthingsthanthosewhichmerelyfeel,andintelligences

    thanthosewhichhaveonlyreason?[371]Whydothecreaturesrisein

    thisordertothePresenceofGodandtoacloserrelationshipwith

    Him?YouwouldhaveexpectedthosewhichparticipateinGod-sgreater

    giftstobethehigher,andtosurpasstherest."Nowifintelligent

    beingsweredefinedashavingnoExistenceorLife,theargumentwould

    besound;butsincethedivineIntelligencesdoexistinamanner

    surpassingotherexistences,andliveinamannersurpassingother

    livingthings,andunderstandandknowinamannerbeyondperception

    andreason,andinamannerbeyondallexistentthingsparticipatein

    theBeautifulandGood,theyhaveanearerplacetotheGoodinthat

    theyespeciallyparticipatetherein,andhavefromItreceivedboth

    moreandgreatergifts,evenascreaturespossessedofReasonare

    exalted,bythesuperiorityofReason,abovethosewhichhavebut

    Perception,andtheseareexaltedthroughhavingPerceptionandothers

    throughhavingLife.Andthetruth,Ithink,isthatthemoreanything

    participatesintheOneinfinitely-bountifulGodthemoreisit

    broughtneartoHimandmadedivinerthantherest.[372]

    4.Havingnowdealtwiththismatter,letusconsidertheGoodasthat

    whichreallyIsandgivestheirbeingtoallthingsthatexist.The

    ExistentGodis,bythenatureofHispower,super-essentiallyabove

    allexistence;HeisthesubstantialCauseandCreatorofBeing,

    Existence,SubstanceandNature,theBeginningandtheMeasuring

    Principleofages;theRealityunderlyingtimeandtheEternity

    underlyingexistences;thetimeinwhichcreatedthingspass,[373]

    theExistenceofthosethathaveanykindofexistence,the

    Life-Processofthosewhichinanywaypassthroughthatprocess.From

    HimthatIscomeEternity,Essence,Being,Time,Life-Process;and

    thatwhichpassesthroughsuchProcess,thethingswhichinherein

    existentthings[374]andthosewhichunderanypowerwhateverpossess

    anindependentsubsistence.ForGodisnotExistentinanyordinary

    sense,butinasimpleandundefinablemannerembracingand

    anticipatingallexistenceinHimself.HenceHeiscalled"Kingofthe

    Ages,"becauseinHimandaroundHimallBeingisandsubsists,andHe

    neitherwas,norwillbe,norhathenteredthelife-process,noris

    doingso,noreverwill,orratherHedothnotevenexist,butisthe

    Essenceofexistenceinthingsthatexist;andnotonlythethings

    thatexistbutalsotheirveryexistencecomesfromHimthatIsbefore

    theages.ForHeHimselfistheEternityoftheagesandsubsists

    beforetheages.

    5.Letus,then,repeatthatallthingsandallagesderivetheir

    existencefromthePre-Existent.AllEternityandTimearefromHim,

    andHewhoisPre-ExistentistheBeginningandtheCauseofall

    EternityandTimeandofanythingthathathanykindofbeing.All

    thingsparticipateinHim,nordothHedepartfromanythingthat

    exists;Heisbeforeallthings,andallthingshavetheirmaintenance

    inHim;and,inshort,ifanythingexistsunderanyformwhatever,

    `tisinthePre-Existentthatitexistsandisperceivedandpreserves

    itsbeing.Antecedent[375]toallItsotherparticipatedgiftsis

    thatofBeing.VeryBeingisaboveVeryLife,VeryWisdom,VeryDivine

    SimilarityandalltheotheruniversalQualities,whereinall

    creaturesthatparticipatemustparticipatefirstofallinBeing

    Itself;orrather,allthosemereUniversalswhereinthecreatures

    participatedothemselvesparticipateinveryBeingItself.Andthere

    isnoexistentthingwhoseessenceandeternalnatureisnotvery

    Being.[376]HenceGodreceivesHisNamefromthemostprimaryofHis

    giftswhen,asismeet,Heiscalledinaspecialmanneraboveall

    things,"HewhichIs."For,possessinginatranscendentmanner

    Pre-ExistenceandPre-Eminence,HecausedbeforehandallExistence(I

    meanVeryBeing)andinthatVeryBeingcausedalltheparticular

    modesofexistence.Foralltheprinciplesofexistentthingsderive

    fromtheirparticipationinBeingthefactthattheyareexistentand

    thattheyareprinciplesandthattheformerqualityprecedesthe

    latter.AndifitliketheetosaythatVeryLifeistheUniversal

    Principleoflivingthingsassuch,andVerySimilarityofsimilar

    thingsassuch,andVeryUnityofunifiedthingsassuch,andVery

    Orderoforderlythingsassuch,andifitliketheetogivethename

    ofUniversalstothePrinciplesofallotherthingswhich(by

    participatinginthisqualityorinthatorinbothorinmany)are

    this,that,bothormanythouwiltfindthatthefirstQualityin

    whichtheyparticipateisExistence,andthattheirexistenceisthe

    basis,(1)oftheirpermanence,and(2)oftheirbeingtheprinciples

    ofthisorthat;andalsothatonlythroughtheirparticipationin

    Existencedotheyexistandenablethingstoparticipateinthem.And

    iftheseUniversalsexistbyparticipatinginExistence,farmoreis

    thistrueofthethingswhichparticipateinthem.

    6.ThusthefirstgiftwhichtheAbsoluteandTranscendentGoodness

    bestowsisthatofmereExistence,andsoItderivesitsfirsttitle

    fromthechiefestoftheparticipationsinItsBeing.FromItandin

    ItareveryBeingandthePrinciplesoftheworld,andtheworldwhich

    springsfromthemandallthingsthatinanywaycontinuein

    existence.ThisattributebelongstoItinanincomprehensibleand

    concentratedoneness.Forallnumberpre-existsindivisiblyinthe

    numberOne,andthisnumbercontainsallthingsinitselfunderthe

    formofunity.AllnumberexistsasunityinnumberOne,andonlywhen

    itgoesforthfromthisnumberisitdifferencedandmultiplied.[377]

    Alltheradiiofacircleareconcentratedintoasingleunityinthe

    centre,andthispointcontainsallthestraightlinesbrought

    togetherwithinitselfandunifiedtooneanother,andtotheone

    starting-pointfromwhichtheybegan.Evensoaretheyaperfectunity

    inthecentreitself,and,departingalittletherefromtheyare

    differencedalittle,anddepartingfurtheraredifferencedfurther,

    and,infact,thenearertheyaretothecentre,somuchthemoreare

    theyunitedtoitandtooneanother,andthemoretheyareseparated

    fromitthemoretheyareseparatedfromoneanother.[378]

    7.Moreover,intheUniversalNatureoftheworldalltheindividual

    LawsofNatureareunitedinoneUnitywithoutconfusion;andinthe

    soultheindividualfacultieswhichgoverndifferentpartsofthebody

    areunitedinone.Andhenceitisnotstrangethat,whenwemount

    fromobscureimagestotheUniversalCause,weshouldwith

    supernaturaleyesbeholdallthings(eventhosethingswhichare

    mutuallycontrary)existingasasingleUnityintheUniversalCause.

    ForItisthebeginningofallthings,whencearederivedVeryBeing,

    andallthingsthathaveanybeing,allBeginningandEnd,allLife,

    Immortality,Wisdom,Order,Harmony,Power,Preservation,Grounding,

    Distribution,Intelligence,Reason,Perception,Quality,Rest,Motion,

    Unity,Fusion,Attraction,Cohesion,Differentiation,Definition,and

    allotherAttributeswhich,bytheirmereexistence,qualifyall

    existentthings.

    8.AndfromthesameUniversalCausecomethosegodlikeandangelical

    Beings,whichpossessIntelligenceandareapprehendedby

    Intelligence;andfromItcomeoursoulsandthenaturallawsofthe

    wholeuniverse,andallthequalitieswhichwespeakofasexistingin

    otherobjectsorasexistingmerelyinourthoughts.Yea,fromItcome

    theall-holyandmostreverentPowers,whichpossessarealexistence

    [379]andaregrounded,asitwere,inthefore-courtofthe

    Super-EssentialTrinity,possessingfromItandinIttheirexistence

    andthegodlikenaturethereof;and,afterthem,thosewhichare

    inferiortothem,possessingtheirinferiorexistencefromthesame

    Source;andthelowest,possessingfromIttheirlowestexistence(i.

    e.lowestcomparedwiththeotherangels,thoughcomparedwithusit

    isaboveourworld).Andhumansoulsandallothercreaturespossess

    bythesametenuretheirexistence,andtheirblessedness,andexist

    andareblessedonlybecausetheypossesstheirexistenceandtheir

    blessednessfromthePre-existent,andexistandareblessedinHim,

    andbeginfromHimandaremaintainedinHimandattaininHimtheir

    FinalGoal.AndthehighestmeasureofexistenceHebestowsuponthe

    moreexaltedBeings,whichtheScripturecallseternal;[380]butalso

    themereexistenceoftheworldasawholeisperpetual;anditsvery

    existencecomesfromthePre-existent.HeisnotanAttributeof

    Being,butBeingisanAttributeofHim;HeisnotcontainedinBeing,

    butBeingiscontainedinHim;HedothnotpossessBeing,butBeing

    possessesHim;HeistheEternity,theBeginning,andtheMeasureof

    Existence,beinganteriortoEssenceandessentialExistenceand

    Eternity,becauseHeistheCreativeBeginning,Middle,andEndofall

    things.AndhencethetrulyPre-existentreceivesfromtheHoly

    Scripturemanifoldattributionsdrawnfromeverykindofexistence;

    andstatesofbeingandprocesses(whetherpast,present,orfuture)

    areproperlyattributedtoHim;foralltheseattributions,iftheir

    divinemeaningbeperceived,signifythatHehathaSuper-Essential

    Existencefulfillingallourcategories,andistheCauseproducing

    everymodeofexistence.ForHeisnotThiswithoutbeingThat;nor

    dothHepossessthismodeofbeingwithoutthat.OnthecontraryHeis

    allthingsasbeingtheCauseofthemall,andasholdingtogetherand

    anticipatinginHimselfallthebeginningsandallthefulfilmentsof

    allthings;andHeisabovethemallinthatHe,anteriortotheir

    existence,super-essentiallytranscendsthemall.Henceallattributes

    maybeaffirmedatonceofHim,andyetHeisNoThing.[381]He

    possessesallshapeandform,andyetisformlessandshapeless,

    containingbeforehandincomprehensiblyandtranscendentlythe

    beginning,middle,andendofallthins,andsheddinguponthemapure

    radianceofthatoneandundifferencedcausalitywhencealltheir

    fairnesscomes.[382]Forifoursun,whilestillremainingone

    luminaryandsheddingoneunbrokenlight,actsontheessencesand

    qualitiesofthethingswhichweperceive,manyandvariousthough

    theybe,renewing,nourishing,guarding,andperfectingthem;

    differencingthem,unifyingthem,warmingthemandmakingthem

    fruitful,causingthemtogrow,tochange,totakerootandtoburst

    forth;quickeningthemandgivingthemlife,sothateachone

    possessesinitsownwayashareinthesamesinglesun——ifthesingle

    suncontainsbeforehandinitselfundertheformofanunitythe

    causesofallthethingsthatparticipateinit;muchmoredoththis

    truthholdgoodwiththeCausewhichproducedthesunandallthings;

    andalltheExemplars[383]ofexistentthingsmustpre-existinIt

    undertheformofoneSuper-EssentialUnity.[384]ForItproduces

    EssencesonlybyanoutgoingfromEssence.Andwegivethenameof

    "Exemplars"tothoselaceswhich,preexistentinGod[385]asan

    Unity,producetheessencesofthings:lawswhicharecalledinDivine

    Science"Preordinations"orDivineandbeneficentVolitions,laws

    whichordainthingsandcreatethem,lawswherebytheSuper-Essential

    preordainedandbroughtintobeingthewholeuniverse.

    9.AndwhereasthephilosopherClement[386]maintainsthatthetitle

    "Exemplar"may,inasense,beappliedtothemoreimportanttypesin

    thevisibleworld,heemploysnotthetermsofhisdiscourseintheir

    proper,perfectandsimplemeaning.[387]Butevenifwegrantthe

    truthofhiscontention,wemustremembertheScripturewhichsaith:

    "Ididnotshowthesethingsuntotheethatthoumightestfollowafter

    them,"butthatthroughsuchknowledgeoftheseasissuitedtoour

    facultieswemaybeledup(sofarasispossible)totheUniversal

    Cause.WemustthenattributeuntoItallthingsinone

    All-TranscendentUnity,inasmuchas,startingfromBeing,andsetting

    inmotionthecreativeEmanationandGoodness,andpenetratingall

    things,andfillingallthingswithBeingfromItself,andrejoicing

    inallthings,ItanticipatesallthingsinItself,inoneexceeding

    simplicityrejectingallreduplication;andItembracesallthings

    alikeintheTranscendentUnityofItsinfinitude,andisindivisibly

    sharedbyall(evenasasound,whileremainingoneandthesame,is

    sharedasonebyseveralpairsofears).

    10.ThusthePre-existentistheBeginningandtheEndofallthings:

    theBeginningastheirCause,theEndastheirFinalPurpose.He

    boundsallthings.andyetistheirboundlessInfinitude,inamanner

    thattranscendsalltheoppositionbetweentheFiniteandthe

    Infinite.[388]For,ashathbeenoftensaid,Hecontainsbeforehand

    anddidcreateallthingsinOneAct,beingpresentuntoalland

    everywhere,bothintheparticularindividualandintheUniversal

    Whole,andgoingoutuntoallthingswhileyetremaininginHimself.

    Heisbothatrestandinmotion,[389]andyetisinneitherstate,

    norhathHebeginning,middle,orend;Heneitherinheresinany

    individualthing,norisHeanyindividualthing.[390]Wecannot

    applytoHimanyattributeofeternalthingsnoroftemporalthings.

    HetranscendsbothTimeandEternity,andallthingsthatarein

    eitherofthem;inasmuchasVeryEternity[391]andtheworldwithits

    standardofmeasurementandthethingswhicharemeasuredbythose

    standardshavetheirbeingthroughHimandfromHim.Butconcerning

    thesemattersletthatsufficewhichhathbeenspokenmoreproperly

    elsewhere.

    _________________________________________________________________

    [364]TheultimateGodheadisreachedonlybytheNegativePath,and

    knownonlybyUnknowing.TheAffirmativePathofphilosophical

    knowledgeleadsonlytothedifferentiatedmanifestationsofthe

    Godhead:e.g.theTrinity,inItscreativeandredemptiveactivities,

    isknownbytheAffirmativeMethod,butbehindtheseactivitiesand

    thefacultyforthemliesanultimateMysterywherethePersons

    transcendThemselvesandarefused(thoughnotconfused).

    [365]InspiritualCommunion,themind,beingjoinedwithGod,

    distinguishesitselffromHimasSelffromNot-Self,Subjectfrom

    Object.AndthislawwasfulfilledevenintheHumanSoulofChrist,

    WhodistinguishedHimselffromHisFather.ThePersonsoftheTrinity,

    thoughtheyliedeeperthanthistemporalworld(being,inTheir

    eternalemanativeDesire,theGroundofitsexistence),were

    manifestedthroughtheIncarnation.HencethedistinctionofFather,

    Son,andSpirit,revealedintheHumanSoulofChrist,exists

    eternallyintheTrinity.AndthosewhoreachtheUnitiveState,since

    theyreachitonlythroughtheSpiritofChristandareonespirit

    withHim,mustinalesserdegreerevealthePersonalDifferentiations

    oftheTrinityintheirlives.Butbecausetheeternal

    DifferentiationsoftheTrinitytranscendThemselvesin-the

    Super-Essence,thereforeTheirmanifestationsintheUnitiveState

    leadfinallytoapointbeyondUnionwherealldistinctionsare

    transcended.AtthatpointthedistinctionbetweenSelfandNot-Self,

    SubjectandObject,vanishesintheunknowableMysteryoftheDivine

    Darkness.TheSelfhasdisappearedandbeen,inasense,merged.But

    inanothersensetheSelfremains.Thisistheparadoxof

    Personality——thatitseeks(andattains)annihilationinthe

    Supra-personalplane,andyetontherelativeplaneretainsitsown

    particularbeing.ThisistheparadoxofLove.SeeIntr.,p.28f.,

    andp.8.

    [366]i.e.Extendsbothtogoodthingsandtobadthingsandis

    beyondtheoppositionbetweengoodandbad.TheGoodextendstobad

    thingsbecauseevilisameredistortionofgood,andnoevilthing

    couldexistbutforanelementofgoodholdingittogether:its

    existence,quaexistence,isgood.Seech.iv.TheGoodisbeyondthe

    oppositionbetweengoodandevilbecauseontheultimateplanenothing

    existsoutsideIt.Itisbeyondrelationships.Hencealsobeyond

    Existence,Life,andWisdom,sincethese(asweknowthem)imply

    relationships.

    [367]Sense-perceptionisadirectapprehensionofthatwhichwe

    actuallytouch,see,hear,taste,orsmell;ReasonorInferenceisan

    indirectapprehensionofthatwhichwedonotactuallytouch,see,

    etc.Intuitionisadirectapprehensionofthatwhich(byitsvery

    nature)wedonottouch,see,etc.Senseperception,Reason,and

    IntuitionarerefractionsfromtheperfectLightofDivineWisdom;but

    theDivineWisdomisbeyondthembecauseGodapprehendsallthings,

    notasexistentoutsideHimself,butasexistentinHimself,underthe

    formofasingleUnitywhichisidenticalwithHisownBeing.The

    GodheadisaSingleDesirewhereinaltthesoulseternallyexistas

    fusedandinseparableelements.

    [368]SeePs.xvii.22.

    [369]i.e.IstheSourceofGoodness,existence,life,wisdom,etc.

    [370]Thetitle"Good"appliestoallGod-sprovidentialactivity,for

    everythingthatHemakesisgood.Andevenevilisgooddepraved;and

    existsasgoodintheGood(seep.132,n.i).Or,rather,evil

    possessesnotanexistencebutanon-existenceintheGood.Itis

    (accordingtoD.)akindofnon-existentgood.Hencethetitle

    "Existent"isnotquitesogeneralasthetitle"Good.""Living"isa

    lessgeneraltitlestill(sinceastone,forinstance,hasnolife),

    and"Wise"isyetlessgeneral(sinceaplantisnotwise).Thuswe

    getthefollowingtableofemanatingactivity:(1)Good(includingand

    transcendingexistentandnon-existentthings,viz."good,"and

    "evil").(2)Existent(existentthings,viz.good).(3)Life(plants,

    animals,men,angels).(4)Wisdom(menandangels).

    [371]IntuitionisthefacultyoftheIntelligencesorAngels,by

    whicharemeant,ofcourse,angelsandspiritualmen;Discursive

    Reasonisthatofnaturalmen.

    [372]ThemoreuniversalaTitleis,themoretrulyitisapplicable

    toGod(seeendofSection2).ThusExistenceismoreapplicablethan

    Life,andLifethanWisdom,asinvolvingineachcaselessthatneeds

    tobediscarded.ThusWisdomimpliesbothatime-processandalsoa

    certainfinitemodeofconsciousness,neitherofwhichbelongtothe

    eternalandinfiniteGod:Lifeimpliesatime-processthoughnota

    finiteconsciousness:Existenceimpliesneithertime-processnor

    finiteconsciousness.ThuswereachthehighestconceptionofGodbya

    processofabstractioninwhichwecastasideallparticularelements

    (cf.St.AugustineontheBonumbonum).Thisisthephilosophical

    basisoftheViaNegativa.Butthisabstractionisnotmere

    abstractionnorthisnegationmerenegation.ExistenceinGodsubsumes

    andsoincludesallthatisrealinLife;andLifeinHimsubsumesall

    thatisrealinWisdom.Hencethecreatures,astheyadvanceinthe

    scaleofcreation,drawfromHimmoreandmoreparticularqualities

    andprogressbybecomingmoreconcreteandindividualinsteadofmore

    abstract.AlltherichvarietyofcreationexistsasasimpleUnityin

    God,andthehigheracreaturestandsinthescale,themoredoesit

    drawfreshforcesfromthissimpleUnityandconvertthemintoitsown

    multiplicity.D.wouldhaveunderstoodEvolutionverywell.This

    passageexactlyfitsinwithD-s.psychologicaldoctrineoftheVia

    Negativa.ThatwhichisreachedbythespiritualactofContemplation

    explainstheprinciplesunderlyingthewholecreativeprocess,the

    growingdiversityoftheworld-processandofhumanlife.InGodthere

    isarichUnity,andwemustleavealldiversitybehindtoreachIt.

    Thusweshallhaverichnesswithoutdiversity.

    [373]Eternityisatotumsimul.Itmaythusbesymbolizedbyapoint

    revolvingroundacentreatinfinitespeed.Timewouldbesymbolized

    byapointrevolvingroundacentreatafinitespeed.Thuseternity

    istimemadeperfect.Timeisthussubsumedineternityasthe

    incompleteinthecomplete.Hencetime,likeexistence,life,etc.,

    existsinGodastranscended.Hencethetemporal-processisa

    manifestationofHim.ThismighthadtoPantheism,butD.issaved

    fromsucharesultbyhisholdonthecomplementarytruthof

    Transcendence.Alltheproperties,etc.,ofeachthingexistoutside

    thatthingasanelementintheTranscendentBeingofGod.

    [374]i.e.Thequalitiesofthings.

    [375]sc.Logicallynottemporally.

    [376]Cf.St.Augustine,"Hominibonotollehominem,etDeuminvenis."

    Cf.Section8.

    [377]ThenumberOne,beinginfinitelydivisible,containsthe

    potentialityofallnumbers.

    [378]Cf.Plotinus.

    [379]sc.IncontradistinctiontotheGodhead,which(beingbeyond

    essence)doesnotliterallyexist.

    [380]2Cor.iv.18

    [381]Cf.Theol.Germ.passim.HencethesoulpossessingGodisina

    stateof"havingnothingandyetpossessingallthings."Cf.Dante,

    ciocheperl-universasisquaderna,etc.

    [382]Cf.Section5.

    [383]i.e.ThePlatonicideasofthings——theirultimateessences.But

    seebelow.

    [384]Cf.Blake."Jerusalem,"adfin.

    [385]i.e.IfItproducestheessencesofthings,Itmustfirst

    containEssence.D.hereusestheterm"God"becauseheisthinkingof

    theAbsoluteinItsemanatingactivity(whereintheDifferentiations

    oftheTrinityappear).

    [386]ThisisapparentlytheBishopofRome(c.A.D.95),writerof

    thewell-knownEpistletotheCorinthians,whichistheearliest

    ChristianwritingoutsidetheNewTestament,andispublishedin

    Lightfoot-sApostolicFathers.ButnosuchpassageasD.alludesto

    occursintheEpistle,whichishisoneextantwriting.

    [387]Cf.St.Augustine,CommentaryonSt.John,Tr.XXI.,?2:"Ubi

    demonstratFilioPaterquodfacitnisiinipsoFilioperquemfacit?

    SiquidfacitPaterperFiliumfacit;sipersapientiamsuam

    etvirtutemsuamfacit;nonextrailliostenditquodvideatin

    ipsoilliostenditquodfacit(3)QuidvidetPater,velpotius

    quidvidetFiliusinPatreetipse."(TheSonbeholdsallthings

    inHimself,andisHimselfintheFather.)Allthingsultimatelyand

    timelesslyexistintheAbsolute.ItistheirEssence(or

    Super-Essence).TheircreationfromtheAbsoluteintoactualexistence

    isperformedbytheDifferentiatedPersonsoftheTrinity:theFather

    workingbytheSpiritthroughtheSon.ThustheDifferentiatedPersons

    (towhichtogetherisgiventheNameofGod)beingthemanifested

    Absolute,containeternallythosefusedyetdistinctessencesof

    thingswhichexistintheAbsoluteasasingleyetmanifoldEssence.

    ThisEssencethey,bytheirmutualoperation,pourforth,sothat

    whileultimatelycontainedin(or,ratheridentifiedwith)the

    Absolute,itisinthisworldofrelationshipsdistinctandseparate

    fromtheDifferentiatedPersonsWhichtogetherareGod,beinginfact,

    acreatedmanifestationoftheAbsolute,asGodisanUncreated

    ManifestationThereof.ThiscreatedEssenceoftheworlditself

    becomesdifferentiatedintotheseparatecreatures(water,earth,

    plants,animals,etc.),havingthistendencybecauseitcontains

    withinitselftheirseparategenericformswhichseekexpressionin

    thevariousparticularthings.Whereverwecantracealaworpurpose

    itisduetothepresenceofagenericform.Thusvapourcondenses

    intowaterinobediencetothegenericformofwater,andanoak-tree

    growstoitsfullstatureinobediencetothegenericformoftheoak.

    Sotoowithworksofart.Acathedralisbuiltinaccordancewitha

    planorpurpose,andthisplanisthepre-existentgenericformofthe

    building;whereasafortuitousheapofstonesdoesnot(assuch)

    manifestanyplan,andthereforehasnogenericform.D.attributing

    toClement(perhapsfictitiously)theviewthatgenericformscanin

    themselves——i.e.intheircreatedessence——beproperlycalled

    Exemplars,maintainsthatthisisnotstrictlyaccurate.Properly

    speaking,hesays,theyareExemplarsonlyasexistentinGod,andnot

    asprojectedoutfromHim.If,byalicence,wecallthemExemplars,

    yetwemustnotletourmindsrestinthem,butmustpassonatonce

    tofindtheirtruebeinginGod.Thisapparenthair-splittingis

    reallyoftheutmostpracticalimportance.D.isattackingthe

    irreligiousattitudeinscience,philosophy,andlife.Wemustseek

    forallthings(includingourownpersonalities)notinthemselvesbut

    inGod.ThegreatdefectofNaturalScienceinthenineteenthcentury

    wasitsfailuretodothis.Itwas,perhaps,thedefectofGnosticism

    inearlierdays,andisthepitfallofOccultismto-day.

    [388]i.e.Hegiveseachthingitsdistinctnesswhileyetcontaining

    infinitepossibilitiesofdevelopmentforit.

    [389]Heisalwaysyearningyetalwayssatisfied.Cf.St.Augustine,

    Confessions,adin.Areproductionofthisstatehasbeenexperienced

    bysomeoftheSaints.Cf.JulianofNorwich:"IhadHimandIwanted

    Him."

    [390]HeistheultimateRealityofallbeings,andisnotoneBeing

    amongothers.

    [391]VeryEternityperhapscorrespondstotheaeternitasofSt.

    ThomasandEternitytohisaevum(withwhichcf.Bergson-sdurée).

    Eternityisatotumsimulwithoutbeginningorend,aevumisatotum

    simulwithbeginningbutnoend.ItiseternityreachedthroughTime,

    orTimeacceleratedtothestillnessofinfinitemotionandsochanged

    intoEternity,asinhumansoulswhenfinallyclothedwithperfected

    immortality.TheAbsolute,orGodhead,isbeyondVeryEternity,

    becausethislatterisamediumofdifferentiatedexistence(forthe

    differentiatedPersonsoftheTrinityexistinit),whereasthe

    Godheadisundifferentiatedandbeyondrelationships.Thisworldof

    TimespringsoutofVeryEternityandisrootedtherein,beingmadeby

    thedifferentiatedPersons.

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    CHAPTERVI

    Concerning"Life."

    1.NowmustwecelebrateEternalLifeasthatwhencecomethveryLife

    andalllife,[392]whichalsoendueseverykindoflivingcreature

    withitsappropriatemeedofLife.NowtheLifeoftheimmortalAngels

    andtheirimmortality,andtheveryindestructibilityoftheir

    perpetualmotion,existsandisderivedfromItandforItssake.

    HencetheyarecalledEver-livingandImmortal,andyetagainare

    deniedtobeimmortal,becausetheyarenotthesourceoftheirown

    immortalityandeternallife,butderiveitfromthecreativeCause

    whichproducesandmaintainsalllife.And,as,inthinkingofthe

    title"Existent,"wesaidthatItisanEternityofveryBeing,sodo

    wenowsaythattheSupra-VitalorDivineLifeistheVitalizerand

    CreatorofLife.AndalllifeandvitalmovementcomesfromtheLife

    whichisbeyondallLifeandbeyondeveryPrincipleofallLife.

    Thencehavesoulstheirindestructiblequality,andallanimalsand

    plantspossesstheirlifeasafar-offreflectionofthatLife.When

    thisistakenaway,assaiththeScripture,alllifefades;[393]and

    thosewhichhavefaded,throughbeingunabletoparticipatetherein,

    whentheyturntoItagainreviveoncemore.

    2.InthefirstplaceItgivestoVeryLifeitsvitalquality,andto

    alllifeandeveryformthereofItgivestheExistenceappropriateto

    each.Tothecelestialformsoflifeitgivestheirimmaterial,

    godlike,andunchangeableimmortalityandtheirunswervingand

    unerringperpetuityofmotion;and,intheabundanceofitsbounty,It

    overflowsevenintothelifeofthedevils,fornotevendiaboliclife

    derivesitsexistencefromanyothersource,butderivesfromThis

    bothitsvitalnatureanditspermanence.And,bestowinguponmensuch

    angeliclifeastheircompositenaturecanreceive,inanoverflowing

    wealthofloveItturnsandcallsusfromourerrorstoItself,and

    (stillDivineract)Ithathpromisedtochangeourwholebeing(Imean

    oursoulsandthebodieslinkedtherewith)toperfectLifeand

    Immortality,whichseemedtotheancientsunnatural,butseemstome

    andtheeandtotheTruthaDivineandSupernaturalthing:

    Supernatural,Isay,asbeingabovethevisibleorderofnaturearound

    us,notasbeingabovetheNatureofDivineLife.ForuntothisLife

    (sinceitistheNatureofallformsoflife,[394]andespeciallyof

    thosewhicharemoreDivine)noformoflifeisunnaturalor

    supernatural.AndthereforefondSimon-scaptiousarguments[395]on

    thissubjectmustfindnoentryintothecompanyofGod-sservantsor

    intothyblessedsoul.For,inspiteofhisreputedwisdom,heforgot

    thatnooneofsoundmindshouldsetthesuperficialorderof

    sense-perceptionagainsttheInvisibleCauseofallthings.[396]We

    musttellhimthatifthereisaught"againstNature"`tishis

    language.FornaughtcanbecontrarytotheUltimateCause.

    3.FromthisSourceallanimalsandplantsreceivetheirlifeand

    warmth.Andwherever(undertheformofintelligence,reason,

    sensation,nutrition,growth,oranymodewhatsoever)youfindlifeor

    thePrincipleoflifeortheEssenceoflife,thereyoufindthat

    whichlivesandimpartslifefromtheLifetranscendingalllife,and

    indivisibly[397]pre-existsthereinasinitsCause.Forthe

    Supra-VitalandPrimalLifeistheCauseofallLife,andproducesand

    fulfilsitandindividualizesit.Andwemustdrawfromalllifethe

    attributesweapplytoItwhenweconsiderhowItteemswithall

    livingthings,andhowundermanifoldformsItisbeheldandpraised

    inallLifeandlackethnotLifeorratheraboundstherein,andindeed

    hathVeryLife,andhowitproduceslifeinaSupra-Vitalmannerand

    isabovealllife[398]andthereforeisdescribedbywhatsoeverhuman

    termsmayexpressthatLifewhichisineffable.

    _________________________________________________________________

    [392]TheGodhead,thoughcalledEternalLife,isreallysupra-vital,

    becauselifeimpliesdifferentiations,andtheGodheadassuchis

    undifferentiated.ThisSupra-Vitalitypassesoutthroughthe

    DifferentiatedpersonsoftheTrinityintoVeryLife,whencelifeis

    derivedtoallthecreatures.

    [393]Ps.civ.29,30.

    [394]i.e.TheultimatePrinciple.

    [395]SimondeniedtheResurrectionoftheBody.VideIrenus,Origen,

    Hippolytus,Epiphanius.

    [396]PhysicallifehasbehinditEternalLife,bywhichitisinthe

    truesensenaturalforittoberenewedandtransformed.

    [397]SinceEternalLifeisundifferentiated,allthingshaveinIta

    commonoridenticallife,asallplantsandanimalshaveacommonlife

    intheairtheybreathe.

    [398]Seep.144,n.i.

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    CHAPTERVII

    Concerning"Wisdom,""Mind,""Reason,""Truth,""Faith."

    1.Now,ifitlikethee,letusconsidertheGoodandEternalLifeas

    WiseandasVeryWisdom,orratherastheFountofallwisdomandas

    Transcendingallwisdomandunderstanding.NotonlyisGodso

    overflowingwithwisdomthatthereisnolimittoHisunderstanding,

    butHeeventranscendsallReason,Intelligence,andWisdom.[399]And

    thisissupernaturallyperceivedbythetrulydivineman(whohath

    beenasaluminarybothtousandtoourteacher)whenhesays:"The

    foolishnessofGodiswiserthanmen."[400]Andthesewordsaretrue

    notonlybecauseallhumanthoughtisakindoferrorwhencompared

    withtheimmovablepermanenceoftheperfectthoughtswhichbelongto

    God,butalsobecauseitiscustomaryforwritersonDivinitytoapply

    negativetermstoGodinasensecontrarytotheusualone.For

    instance,theScripturecallstheLightthatshinesonallthings

    "Terrible,"andHimthathathmanyTitlesandmanyNames"Ineffable"

    and"Nameless,"andHimthatispresenttoallthingsandtobe

    discoveredfromthemall"Incomprehensible"and"Unsearchable."Inthe

    samemanner,itisthought,thedivineApostle,onthepresent

    occasion,whenhespeaksofGod-s"foolishness,"isusinginahigher

    sensetheapparentstrangenessandabsurdityimpliedintheword,so

    astohintattheineffableTruthwhichisbeforeallReason.But,as

    Ihavesaidelsewhere,wemisinterpretthingsaboveusbyourown

    conceitsandclingtothefamiliarnotionsofoursenses,and,

    measuringDivinethingsbyourhumanstandards,weareledastrayby

    thesuperficialmeaningoftheDivineandIneffableTruth.Rather

    shouldwethenconsiderthatwhilethehumanIntellecthathafaculty

    ofIntelligence,wherebyitperceivesintellectualtruths,yettheact

    wherebytheIntellectcommuneswiththethingsthatarebeyondit

    transcendsitsintellectualnature.[401]Thistranscendentsense,

    therefore,mustbegiventoourlanguageaboutGod,andnotourhuman

    sense.Wemustbetransportedwhollyoutofourselvesandgivenunto

    God.For`tisbettertobelonguntoGodandnotuntoourselves,since

    thuswilltheDivineBountiesbebestowed,ifweareunitedtoGod.

    [402]Speaking,then,inatranscendentmannerofthis"Foolish

    Wisdom,"[403]whichhathneitherReasonnorIntelligence,letussay

    thatItistheCauseofallIntelligenceandReason,andofallWisdom

    andUnderstanding,andthatallcounselbelongsuntoIt,andfromIt

    comesallKnowledgeandUnderstanding,andinIt"arehidallthe

    treasuresofwisdomandknowledge."[404]Foritnaturallyfollows

    fromwhathathalreadybeensaidthattheAll-wise(andmorethan

    Wise)CauseistheFountofVeryWisdomandofcreatedwisdombothas

    awholeandineachindividualinstance.[405]

    2.FromIttheintelligibleandintelligentpowersoftheAngelic

    Mindsderivetheirblessedsimpleperceptions,notcollectingtheir

    knowledgeofGodinpartialfragmentsorfrompartialactivitiesof

    SensationorofdiscursiveReason,noryetbeingcircumscribedby

    aughtthatisakintothese,[406]butrather,beingfreefromall

    taintofmatterandmultiplicity,theyperceivethespiritualtruths

    ofDivinethingsinasingleimmaterialandspiritualintuition.And

    theirintuitivefacultyandactivityshinesinitsunalloyedand

    undefiledpurityandpossessesitsDivineintuitionsalltogetherin

    anindivisibleandimmaterialmanner,beingbythatGodlike

    unificationmadesimilar(asfarasmaybe)totheSupra-SapientMind

    andReasonofGodthroughtheworkingoftheDivineWisdom.[407]And

    humansoulspossessReason,wherebytheyturnwithadiscursivemotion

    roundabouttheTruthofthings,and,throughthepartialandmanifold

    activitiesoftheircomplexnature,areinferiortotheUnified

    Intelligences:yettheytoo,throughtheconcentrationoftheirmany

    faculties,arevouchsafed(sofarastheirnatureallows)intuitions

    likeuntothoseoftheAngels.Nay,evenoursense-perceptions

    themselvesmayberightlydescribedasanechoofthatWisdom;even

    diabolicintelligence,quaintelligence,belongsthereto,thoughinso

    farasitisadistraughtintelligence,notknowinghowtoobtainits

    truedesire,norwishingtoobtainit,wemustcallitrathera

    declensionfromWisdom.NowwehavealreadysaidthattheDivine

    WisdomistheBeginning,theCause,theFount,thePerfectingPower,

    theProtectorandtheGoalofVeryWisdomandallcreatedWisdom,and

    ofallMind,Reason,andSense-Perception.Wemustnowaskinwhat

    senseGod,[408]WhoisSupra-Sapient,canbespokenofasWisdom,

    Mind,Reason,andKnowledge?HowcanHehaveanintellectualintuition

    ofintelligiblethingswhenHepossessesnointellectualactivities?

    OrhowcanHeknowthethingsperceivedbysensewhenHisexistence

    transcendsallsense-perception?AndyettheScripturesaysthatHe

    knowethallthingsandthatnothingescapestheDivineKnowledge.But,

    asIhaveoftensaid,wemustinterpretDivineThingsinamanner

    suitabletotheirnature.ForthelackofMindandSensationmustbe

    predicatedofGodbyexcessandnotbydefect.[409]Andinthesame

    wayweattributelackofReasontoHimthatisaboveReason,and

    ImperfectibilitytoHimthatisaboveandbeforePerfection;and

    IntangibleandInvisibleDarknessweattributetothatLightwhichis

    UnapproachablebecauseItsofarexceedsthevisiblelight.Andthus

    theMindofGodembracesallthingsinanutterlytranscendent

    knowledgeand,inItscausalrelationtoallthings,anticipates

    withinItselftheknowledgeofthemall——knowingandcreatingangels

    beforetheangelswere,andknowingallotherthingsinwardlyand(if

    Imaysoputit)fromtheverybeginning,andthusbringingtheminto

    existence.AndmethinksthisistaughtbytheScripturewhenitsaith

    "Whoknowethallthingsbeforetheirbirth."[410]FortheMindofGod

    gainsnotItsknowledgeofthingsfromthosethings;butofItselfand

    inItselfItpossesses,andhathconceivedbeforehandinacausal

    manner,thecognizanceandtheknowledgeandthebeingofthemall.

    AndItdothnotperceiveeachclassspeciically,[411]butinone

    embracingcasualityItknowsandmaintainsallthings——evenasLight

    possessesbeforehandinitselfacausalknowledgeofthedarkness,not

    knowingthedarknessinanyotherwaythanfromtheLight.[412]Thus

    theDivineWisdominknowingItselfwillknowallthings:willinthat

    veryOnenessknowandproducematerialthingsimmaterially,divisible

    thingsindivisibly,manifoldthingsundertheformofUnity.Forif

    God,intheactofcausation,impartsExistencetoallthings,inthe

    samesingleactofcausationHewillsupportalltheseHiscreatures

    thewhicharederivedfromHimandhaveinHimtheirforebeing,andHe

    willnotgainHisknowledgeofthingsfromthethingsthemselves,but

    Hewillbestowuponeachkindtheknowledgeofitselfandthe

    knowledgeoftheothers.AndhenceGoddothnotpossessaprivate

    knowledgeofHimselfandasdistincttherefromaknowledgeembracing

    allthecreaturesincommon;fortheUniversalCause,inknowing

    Itself,canscarcelyhelpknowingthethingsthatproceedfromitand

    whereofItistheCause.Withthisknowledge,then,Godknowethall

    things,notthroughamereunderstandingofthethingsbutthroughan

    understandingofHimself.Fortheangels,too,aresaidbythe

    Scripturetoknowthethingsuponearthnotthroughasense-perception

    ofthem(thoughtheyaresuchasmaybeperceivedthisway),but

    throughafacultyandnatureinherentinaGodlikeIntelligence.

    3.Furthermore,wemustaskhowitisthatweknowGodwhenHecannot

    beperceivedbythemindorthesensesandisnotaparticularBeing.

    Perhaps`tistruetosaythatweknownotGodbyHisNature(forthis

    isunknowableandbeyondthereachofallReason.andIntuition),yet

    bymeansofthatorderingofallthingswhich(beingasitwere

    projectedoutofHim)possessescertainimagesandsemblancesofHis

    DivineExemplars,wemountupwards(sofarasourfeetcantreadthat

    orderedpath),advancingthroughtheNegationandTranscendenceofall

    thingsandthroughaconceptionofanUniversalCause,towardsThat

    Whichisbeyondallthings.[413]HenceGodisknowninallthingsand

    apartfromallthings;andGodisknownthroughKnowledgeandthrough

    Unknowing,andontheonehandHeisreachedbyIntuition,Reason,

    Understanding,Apprehension,Perception,Conjecture,Appearance,Name,

    etc;andyet,ontheotherhand,HecannotbegraspedbyIntuition,

    Language,orName,andHeisnotanythingintheworldnorisHeknown

    inanything.HeisAllThingsinallthingsandNothinginany,[414]

    andisknownfromallthingsuntoallmen,andisnotknownfromany

    untoanyman.`TismeetthatweemploysuchtermsconcerningGod,and

    wegetfromallthings(inproportiontotheirquality)notionsofHim

    WhoistheirCreator.Andyetontheotherhand,theDivinest

    KnowledgeofGod,thewhichisreceivedthroughUnknowing,isobtained

    inthatcommunionwhichtranscendsthemind,whenthemind,turning

    awayfromallthingsandthenleavingevenitselfbehind,isunitedto

    theDazzlingRays,beingfromthemandinthem,illuminedbythe

    unsearchabledepthofWisdom.[415]Nevertheless,asIsaid,wemust

    drawthisknowledgeofWisdomfromallthings;forwisdomitis(as

    saiththeScripture)[416]thathathmadeallthingsandeverordereth

    themall,andistheCauseoftheindissolubleharmonyandorderof

    allthings,perpetuallyfittingtheendofonepartuntothebeginning

    ofthesecond,andthusproducingtheonefairagreementandconcord

    ofthewhole.

    4.AndGodiscalled"Word"or"Reason"[417]bytheHolyScriptures,

    notonlybecauseHeistheBestowerofReasonandMindandWisdom,but

    alsobecauseHecontainsbeforehandinHisownUnitythecausesofall

    things,andbecauseHepenetratesallthings,"reaching"(asthe

    Scripturesaith)"untotheendofallthings,"[418]andmore

    especiallybecausetheDivineReasonismoresimplethanall

    simplicity,and,inthetranscendenceofItsSuper-EssentialBeing,is

    independentofallthings.[419]ThisReasonisthesimpleandverily

    existentTruth:thatpureandinfallibleOmniscienceroundwhich

    divinelyinspiredFaithrevolves.ItisthepermanentGroundofthe

    faithful,whichbuildsthemintheTruthandbuildstheTruthinthem

    byanunwaveringfirmness,throughwhichtheypossessasimple

    knowledgeoftheTruthofthosethingswhichtheybelieve[420]Forif

    Knowledgeunitestheknowerandtheobjectsofknowledge,andif

    ignoranceisalwaysacauseofchangeandofself-discrepancyinthe

    ignorant,naught(assaithHolyScripture)shallseparatehimthat

    believethintheTruthfromtheFoundationoftruefaithonwhichhe

    shallpossessthepermanenceofimmovableandunchangingfirmness.For

    surelyknowethhewhoisunitedtotheTruththatitiswellwithhim,

    eventhoughthemultitudereprovehimasoneoutofhismind.

    Naturallytheyperceivenotthatheisbutcomeoutofanerringmind

    untotheTruththroughrightfaith.Butheverilyknowsthatinstead

    ofbeing,astheysay,distraught,hehathbeenrelievedfromthe

    unstableever-changingmovementswhichtossedhimhitherandthither

    inthemazesoferror,andhathbeensetatlibertythroughthesimple

    immutableandunchangingTruth.ThusisitthattheTeachersfromwhom

    wehavelearntourknowledgeofDivineWisdomdiedailyfortheTruth,

    bearingtheirnaturalwitnessineverywordanddeedtothesingle

    KnowledgeoftheTruthwhichChristianspossess:yea,showingthatIt

    ismoresimpleanddivinethanallotherkindsofknowledge,orrather

    thatitistheonlytrue,one,simpleKnowledgeofGod.

    _________________________________________________________________

    [399]Allwisdomorknowledgeimpliesthedistinctionbetweenthinker

    andobjectofthought.TheundifferentiatedGodheadisbeyondthis

    distinction;but(inasense)itexistsinthePersonsoftheTrinity

    andbetweenthemandtheworld,andhencefromThemcomesAbsolute

    Wisdom,thoughtheGodheadtranscendsit.

    [400]1Cor.i.25.

    [401]ThisistheDoctrineofUnknowing.Cf."Throughlove,through

    hope,andfaith-stranscendentdower,Wefeelthatwearemightier

    thanweknow."

    [402]Theterm"God"isrightlyusedherebecausethemanifested

    Absoluteismeant.

    [403]1Cor.i.25.

    [404]Col.ii.3.

    [405](1)VeryWisdom=Wisdomintheabstract.(2)Wisdomasawhole

    =Wisdomembodiedintheuniverseasawhole.(3)Wisdomineach

    individualinstance=Wisdomasshowninthestructureofsome

    particularplantoranimal,orpartofaplantoranimal.(1)Isan

    Emanation;(2)and(3)arecreated.

    [406]i.e.Theyarenotlimitedbythematerialworld,which,with

    itslaws,isknownthroughsensationanddiscursivereason.

    [407]Thisspeculationis,nodoubt,basedonexperience.A

    concentrationofthespiritualfacultiesintheactofcontemplation

    producesthatunityofthesoulofwhichallmysticsoftenspeak.The

    angelsareconceivedofasbeingalwaysinsuchastateof

    contemplation.

    [408]GodistheManifestedAbsolute.HencequaAbsoluteHeis

    supra-sapient,quaManifestedHeiswise(cf.ch.i,?1).ThePersons

    oftheTrinitypossessonecommonGodhead(=theAbsolute)whichis

    supra-sapient,andinthatGodhead.TheyareOne.Yettheyareknown

    byusonlyintheirdifferentiationwhereinSupra-Sapienceisrevealed

    asWisdom.

    [409]ViaNegativa.Itisnotmerenegation.

    [410]Susannah42.

    [411]"Accordingtoitsidea,""accordingtothelawofitsspecies."

    Weperceivethatthisisaroseandthatisahorsebecausewehave

    twoseparatenotionsinourminds——onethenotionofaroseandthe

    otherthatofahorse.ButintheDivineKnowledgethereisonlyone

    Notionwhereinsuchspecificnotionsareelements,astheactivities

    ofseveralnervesareelementsinoneindivisiblesensationoftaste,

    ortouch,orsmell.

    [412]i.e.Supposethelightwereconscious,andknewitsownnature,

    itwouldknowthatifitwithhelditsbrightnesstherewouldbe

    darkness(fortheverynatureoflightisthatitdispels,oratleast

    prevents,darkness).Ontheotherhand,thelightcouldnotdirectly

    knowthedarkness,becausedarknesscannotexistwherethereislight.

    ThesimileiscapableofbeingappliedtoillustrateGod-sknowledge

    oftheworld,becausetheworldisimperfect.Itappliesmore

    fundamentallytoGod-sknowledgeofevil,andissoemployedbySt.

    ThomasAquinas,whoquotesthispassageandsays(Summa,xiv.10)

    that,sinceevilisthelackofgood,Godknowsevilthingsintheact

    bywhichHeknowsgoodthings,asweknowdarknessthroughknowing

    light.

    [413]God,beingtheManifestedAbsolute,existsontwoplanesat

    once:thatofUndifferentiationandthatofDifferentiation.Onthis

    secondplaneHemovesoutintocreativeactivity.AndthusHeisboth

    knowableandunknowable:knowableinsofarasHepassesoutwardsinto

    suchactivity,unknowableinthatHisBeingpassesinwardsinto

    Undifferentiation.ThusHeisknowninHisactsbutnotinHis

    ultimateNature.

    [414]HeistheSuper-Essenceofallthings,whereinallthings

    possesstheirtruebeingoutsideofthemselves[asourperceptionsare

    outsideofourselvesinthethingsweperceive.(VideBergson,Matière

    etMémoire.)].

    [415]Thisisexperienceandnotmeretheory.

    [416]Prov.viii.

    [417]Thereferenceis,ofcourse,totheopeningversesofSt.John-s

    Gospel.Thepresentpassageshowsthatbytheterm"God"D.meansnot

    oneDifferentiationoftheGodheadsingly(i.e.notGodtheFather),

    butallThreeDifferentiationstogether;theundivided(though

    differentiated)Trinity.

    [418]Wisdomviii.i

    [419]GodiscalledReason:(1)becauseHeistheGiverofreason;(2j

    becausereasoncausesunity(e.g.itunifiesourthoughts,makingthem

    coherent),andGodinHiscreativeactivitycausesunityandinHis

    ultimateGodheadisUnity.

    [420]TheDivineOmniscienceis:(1)theObjectofourfaithbecause

    wetrustinit;(2)theGroundofourfaithbecausethedevelopmentof

    ourfaithcomesfromit.FaithisafaintimageofDivineKnowledge,

    andisgraduallyperfectedbybeingchangedintoknowledge.

    _________________________________________________________________

    CHAPTERVIII

    Concerning"Power,""Righteousness,""Salvation,""Redemption";and

    alsoconcerning"Inequality."

    1.NowsincetheSacredWritersspeakoftheDivineTruthfulnessand

    Supra-SapientWisdomasPower,andasRighteousness,andcallIt

    SalvationandRedemption,letusendeavourtounraveltheseDivine

    Namesalso.NowIdonotthinkthatanyonenurturedinHolyScripture

    canfailtoknowthattheGodheadtranscendsandexceedseverymodeof

    Powerhoweverconceived.ForoftenScriptureattributestheDominion

    totheGodheadandthusdistinguishesItevenfromtheCelestial

    Powers.[421]Inwhatsense,then,dotheSacredWritersspeakofIt

    alsoasPowerwhenIttranscendsallPower?Orinwhatsensecanwe

    takethetitlePowerwhenappliedtotheGodhead?

    2.Weanswerthus:GodisPowerbecauseinHisownSelfHecontains

    allpowerbeforehandandexceedsit,andbecauseHeistheCauseof

    allpowerandproducesallthingsbyapowerwhichmaynotbethwarted

    norcircumscribed,andbecauseHeistheCausewherefromPowerexists

    whetherinthewholesystemoftheworldorinanyparticularpart.

    [422]Yea,HeisInfinitelyPowerfulnotonlyinthatallPowercomes

    fromHim,butalsobecauseHeisaboveallpowerandisVeryPower,

    andpossessesthatexcessofPowerwhichproducesininfinitewaysan

    infinitenumberofotherexistentpowers;andbecausetheinfinitude

    ofpowerswhichiscontinuallybeingmultipliedtoinfinitycannever

    bluntthattranscendentlyinfinite[423]activityofHisPowerwhence

    allpowercomes;andbecauseoftheunutterable,unknowable,

    inconceivablegreatnessofHisall-transcendentPowerwhich,through

    itsexcessofpotency,givesstrengthtothatwhichisweakand

    maintainsandgovernsthelowestofitscreatedcopies,evenas,in

    thosethingswhosepowerstrikesoursenses,verybrilliant

    illuminationscanreachtoeyesthataredimandasloudsoundscan

    enterearsdullofhearing.(Ofcoursethatwhichisutterlyincapable

    ofhearingisnotanear,andthatwhichcannotseeatallisnotan

    eye.[424])

    3.ThusthisdistributionofGod-sInfinitePowerpermeatesall

    things,andthereisnothingintheworldutterlybereftofallpower.

    Somepoweritmusthave,beitintheformofIntuition,Reason,

    Perception,Life,orBeing.Andindeed,ifonemaysoexpressit,the

    veryfactthatpowerexists[425]isderivedfromtheSuper-Essential

    Power.

    4.FromthisSourcecometheGodlikePowersoftheAngelicOrders;

    fromthisSourcetheyimmutablypossesstheirbeingandallthe

    ceaselessandimmortalmotionsoftheirspirituallife;andtheirvery

    stabilityandunfailingdesirefortheGoodtheyhavereceivedfrom

    thatinfinitelygoodPowerwhichItselfinfusesintothemthispower

    andthisexistence,andmakesthemceaselesslytodesireexistence,

    andgivesthemtheverypowertodesirethatceaselesspowerwhich

    theypossess.

    5.TheeffectsofthisInexhaustiblePowerenterintomenandanimals

    andplantsandtheentireNatureoftheUniverse,andfillallthe

    unifiedorganizationswithaforceattractingthemtomutualharmony

    andconcord,anddrawingseparateindividualsintobeing,accordingto

    thenaturallawsandqualitiesofeach,withoutconfusionormerging

    oftheirproperties.AndthelawsbywhichthisUniverseisorderedIt

    preservestofulfiltheirproperfunctions,.andkeepstheimmortal

    livesoftheindividualangelsinviolate;andtheluminousstarsof

    heavenItkeepsinalltheirranksunchanged,andgivesuntoEternity

    thepowertobe;andthetemporalorbitsItdifferentiateswhenthey

    begintheircircuitsandbringstogetheragainwhentheyreturnonce

    more;andItmakesthepoweroffireunquenchable,andtheliquid

    natureofwaterItmakesperpetual;andgivestheatmosphereits

    fluidity,andfoundstheearthupontheVoidandkeepsitspregnant

    travailwithoutceasing.AndItpreservesthemutualharmonyofthe

    interpenetratingelementsdistinctandyetinseparable,andknits

    togetherthebondunitingsoulandbody,andstirsthepowersbywhich

    theplantshavenourishmentandgrowth,andgovernsthefaculties

    wherebyeachkindofcreaturemaintainsitsbeingandmakesfirmthe

    indissolublepermanenceoftheworld,andbestowsDeification[426]

    itselfbygivingafacultyforituntothosethataredeified.And,in

    short,thereisnothingintheworldwhichiswithouttheAlmighty

    PowerofGodtosupportandtosurroundit.Forthatwhichhathno

    poweratallhathnoexistence,noindividuality,andnoplace

    whateverintheworld.

    6.ButElymas[427]thesorcererraisesthisobjection:"IfGodis

    Omnipotent"(quothhe)"whatmeanethyourSacredWriterbysayingthat

    therearesomethingsHecannotdo?"AndsoheblamesPaultheDivine

    forsayingthatGodcannotdenyHimself.[428]Now,havingstatedhis

    objection,IgreatlyfearthatIshallbelaughedatformyfolly,in

    gongabouttopulldowntotteringhousesbuiltuponthesandbyidle

    children,andinstrivingtoaimmyarrowataninaccessibletarget

    whenIendeavourtodealwiththisquestionofDivinity.[429]But

    thusIanswerhim:ThedenialofthetrueSelfisadeclensionfrom

    Truth.AndTruthhathBeing;andthereforeadeclensionfromtheTruth

    isadeclensionfromBeing.NowwhereasTruthhathBeinganddenialof

    TruthisadeclensionfromBeing,GodcannotfallfromBeing.Wemight

    saythatHeisnotlackinginBeing,thatHecannotlackPower,that

    HeknowsnothowtolackKnowledge.ThewiseElymas,forsooth,didnot

    perceivethis;andsoislikeanunskilledathlete,who(asoften

    happens),thinkinghisadversarytobeweak,throughjudgingbyhis

    ownestimation,misseshimeachtimeandmanfullystrikesathis

    shadow,andbravelybeatingtheairwithvainblows,fancieshehath

    gottenhimavictoryandboastsofhisprowessthroughignoranceof

    theother-spower.[430]Butwestrivingtoshootourguardhometo

    ourteacher-smarkcelebratetheSupra-PotentGodasOmnipotent,as

    BlessedandtheonlyPotentate,asrulingbyHismightoverEternity,

    asindwellingeverypartoftheuniverse,orratherastranscending

    andanticipatingallthingsinHisSuper-EssentialPower,astheOne

    Whohathbestoweduponallthingstheircapacitytoexist,andtheir

    existencethroughtherichoutpouringofHistranscendentandabundant

    Power.

    7.Again,Godiscalled"Righteousness"becauseHegivestoallthings

    whatisright,definingProportion,Beauty,Order,Arrangement,and

    allDispositionsofPlaceandRankforeach,inaccordancewiththat

    placewhichismosttrulyright;andbecauseHecausetheachto

    possessitsindependentactivity.FortheDivineRighteousnessordains

    allthings,andsetstheirboundsandkeepsallthingsunconfusedand

    distinctfromoneanother,andgivestoallthingsthatwhichis

    suitedtoeachaccordingtotheworthwhicheachpossesses.[431]And

    ifthisistrue,thenallthosewhoblametheDivineRighteousness

    stand(unwittingly)self-condemnedofflagrantunrighteousness;for

    theysaythatimmortalityshouldbelongtomortalthingsand

    perfectiontotheimperfect,andnecessaryormechanicalmotionto

    thosewhichpossessfreespiritualmotion,andimmutabilitytothose

    whichchange,andthepowerofaccomplishmenttotheweak,andthat

    temporalthingsshouldbeeternal,andthatthingswhichnaturally

    moveshouldbeunchangeable,andthatpleasureswhicharebutfora

    seasonshouldlastforever;and,inshort,theywouldinterchangethe

    propertiesofallthings.ButtheyshouldknowthattheDivine

    RighteousnessisfoundinthistobetrueRighteousness,thatitgives

    toallthequalitieswhichbefitthem,accordingtotheworthofeach,

    andthatitpreservesthenatureofeachinitsproperorderand

    power.[432]

    8.Butsomeonemaysay:"Itisnotrighttoleaveholymenunaidedto

    beoppressedbythewicked."Wemustreply,thatifthosewhomyou

    callholylovetheearthlythingswhicharetheobjectsofmaterial

    ambition,theyhaveutterlyfallenfromtheDesireforGod.AndIknow

    nothowtheycanbecalledholywheretheydothiswrongtothethings

    whicharetrulyLovelyandDivine,wickedlyrejectingthemforthings

    unworthyoftheirambitionandtheirlove.Butiftheylongforthe

    thingsthatarereal,thentheywhodesireaughtshouldrejoicewhen

    theobjectoftheirdesireisobtained.Nowaretheynotnearertothe

    angelicvirtueswhentheystrive,intheirdesireforDivineThings,

    toabandontheiraffectiontowardsmaterialthings,andmanfullyto

    trainthemselvesuntothisobjectintheirstrugglesforthe

    Beautiful?Thus,`tistruetosaythatitismoreinaccordancewith

    DivineRighteousnessnottolullintoitsdestructionthemanlinessof

    thenoblestcharactersthroughbestowingmaterialgoodsuponthem,nor

    toleavethemwithouttheaidofDivinecorrectionsifanyoneattempt

    sotocorruptthem.Itistruejusticetostrengthenthemintheir

    nobleandloyalstability,andtobestowonthemthethingswhich

    befittheirhighcondition.[433]

    9.ThisDivineRighteousnessisalsocalledtheSalvationor

    Preservationoftheworld,becauseItpreservesandkeepsthe

    particularbeingandplaceofeachthinginviolatefromtherest,and

    istheinviolateCauseofalltheparticularactivityintheworld.

    AndifanyonespeaksofSalvationasthesavingPowerwhichplucks

    theworldoutoftheinfluenceofevil,wewillalsocertainlyaccept

    thisaccountofSalvationsinceSalvationhathsomanyforms.Weshall

    onlyaskhimtoadd,thattheprimarySalvationoftheworldisthat

    whichpreservesallthingsintheirproperplaceswithoutchange,

    conflict,ordeterioration,andkeepsthemallseverallywithout

    strifeorstruggleobeyingtheirproperlaws,andbanishesall

    inequalityandinterferencefromtheworld,andestablishesthedue

    capacitiesofeachsothattheyfallnotintotheiroppositesnor

    sufferanytransferences.[434]Indeed,itwouldbequiteinkeeping

    withtheteachingoftheDivineSciencetosaythatthisSalvation,

    workinginthatbeneficencewhichpreservestheworld,redeemsall

    things(accordingaseachcanreceivethissavingpower)sothatthey

    fallnotfromtheirnaturalvirtues.HencetheSacredWriterscallIt

    Redemption,bothbecauseItallowsnotthethingswhichtrulyexist

    [435]"tofallawayintonothingness,"[436]andalsobecause,should

    anythingstumbleintoerrorordisorderandsufferadiminutionofthe

    perfectionofitspropervirtues,Itredeemseventhisthingfromthe

    weaknessandthelossitsuffers:fillingupthatwhichitlacksand

    supportingitsfeeblenesswithFatherlyLove;raisingitfromitsevil

    state,orrathersettingitfirmlyinitsrightstate;completingonce

    morethevirtueithadlost,andorderingandarrayingitsdisorder

    anddisarray;makingitperfectandreleasingitfromallitsdefects.

    SomuchforthismatterandfortheRighteousnesswherebytheequality

    orproportionofallthingsismeasuredandgivenitsbounds,andall

    inequalityordisproportion(whicharisesfromthelossofproportion

    intheindividualthings)iskeptfaraway.Forifoneconsidersthe

    inequalityshowninthemutualdifferencesofallthingsintheworld,

    thisalsoispreservedbyRighteousnesswhichwillnotpermita

    completemutualconfusionanddisturbanceofallthings,butkeepsall

    thingswithintheseveralformsnaturallybelongingtoeach.[437]

    _________________________________________________________________

    [421]Thehighestpowerourmindscanconceiveisthatoftheangels.

    ButGodhasthedominionoverthem,andhenceHispowerisofayet

    higherkindsuchaswecannotconceive.

    [422]SincetheultimateGodheadisundifferentiatedGod-spoweris

    conceivedofasanundifferentiatedorpotentialenergy.

    [423]Theinexhaustiblemultiplicationofthingsinthisworld,though

    itshouldgoonforever,isaseriesmadeupofseparateunits.God-s

    inexhaustibleenergyisbeyondthisseriesbecauseitisone

    indivisibleact.TheUndifferentiatedtranscendsinfinite

    divisibility.Cf.IX.2.

    [424]ThisismeanttomeettheobjectionthatifGod-spoweris

    infinitethereshouldbenodecayordeath.Things,saysD.,are

    sometimesincapableofresponding,asablindeyecannotrespondto

    thelight.

    [425]i.e.Powerintheabstract.

    [426]SeeIntr.,p.43.

    [427]Thenameisintroducedtosupportthefictionofauthorship,and

    anobjection,currentnodoubtinthewriter-sday(asineveryage),

    isputintothemouthofonewhobelongedtothesametimeasSt.

    Paul-sAthenianconvert.

    [428]2Tim.ii.13.

    [429]Heseemstomeantwodistinctthings:(1)Theobjectionis

    childishandneedsnoanswering;(2)Thewholequestionisbeyondthe

    reachofourunderstanding.

    [430]Thisunskilledathleteisnotveryconvincing.PresumablyD.

    couldnotbox!

    [431]VidesupraonExemplars.

    [432]D.isleastsatisfactorywhenhebecomesanapologist,andwhen

    (likeotherapologists)hetriestoexplainawaytheobviousfactof

    evilandimperfection.Withincertainlimitswhathesayswillhold.A

    rosefulfilsitstruefunctionbybeingarose,andnotbytryingto

    beanelephant.Buttoholdthatwhateveris,isbest,isquietism.

    Thevarietyoftheworldisgood,butnotitsimperfections.

    [433]Trueagainwithincertainlimits.TheSaintsaremadeperfect

    throughsuffering.But:whatoftheinnocentchildvictimsofwar

    atrocities?

    [434]Salvationisthatwhich,whenpersonsorthingsareinaright

    state,keepsthemtherein;whentheyareinawrongstate,transfers

    themthence.Thefirstmeaningispositiveandessential,thesecond

    negativeandincidental.TheScripturalviewincludesbothsides,with

    theemphasisonthefirst.Protestantism(beinginthisasinother

    mattersofanegativetendency)ignoresthepositivesidetothegreat

    detrimentofReligion.

    [435]i.e.Allgoodthings.

    [436]Nothingnessincludes(1)merenon-entity;(2)evil.(Perhaps

    bothmeaningsareintended.)Salvationmaintainsallgoodthingsboth

    intheirbeingandintheirexcellence.Iftheyfellawaytowards

    nothingnesstheresultisfirstcorruptionandthendestruction.

    [437]Thewordisotesimpliesthatathingisidenticalinsize,etc.

    (1)withotherthings;(2)withitsowntruenature.Itthus=(1)

    "equality";(2)"rightness."D.maintainsthatallthingspossessthe

    latterthoughnottheformer.

    _________________________________________________________________

    CHAPTERIX

    Concerning"Great,""Small,""Same,""Different,""Like,""Unlike,"

    "Standing,""Motion,""Equality."

    1.Now,sinceGreatnessandSmallnessareascribedtotheUniversal

    Cause,andSamenessandDifference,andSimilarityandDissimilarity,

    andRestandMotion,letusalsoconsidertheseTitlesoftheDivine

    Glorysofarasourmindscangraspthem.NowGreatnessisattributed

    intheScripturesuntoGod,bothinthegreatfirmamentandalsoin

    thethinairwhosesubtletyrevealstheDivineSmallness.[438]And

    SamenessisascribedtoHimwhentheScripturesaith,"Thouartthe

    same,"andDifferencewhenHeisdepictedbythesameScripturesas

    havingmanyformsandqualities.AndHeisspokenofasSimilartothe

    creatures,insofarasHeistheCreatorofthingssimilartoHimself

    andoftheirsimilarity;andasDissimilarfromtheminsofaras

    thereisnotHislike.AndHeisspokenofasStandingandImmovable

    andasSeatedforever,andyetasMovingandgoingforthintoall

    things.[439]TheseandmanysimilarTitlesaregivenbythe

    ScripturesuntoGod.

    2.NowGodiscalledGreatinHispeculiarGreatnesswhichgivethof

    ItselftoallthingsthataregreatandispoureduponallMagnitude

    fromoutsideandstretchesfarbeyondit;embracingallSpace,

    exceedingallNumber,penetratingbeyondallInfinity[440]bothin

    Itsexceedingfullnessandcreativemagnificence,andalsointhe

    bountiesthatwellforthfromIt,inasmuchasthese,beingsharedby

    allinthatlavishoutpouring,yetaretotallyundiminishedand

    possessthesameexceedingFullness,noraretheylessenedthrough

    theirdistribution,butratheroverflowthemore.ThisGreatnessis

    Infinite,withoutQuantityandwithoutNumber.[441]Andtheexcessof

    GreatnessreachestothispitchthroughtheAbsoluteTranscendent

    outpouringoftheIncomprehensibleGrandeur.

    3.AndSmallness,orRarity,isascribedtoGod-sNaturebecauseHeis

    outsideallsolidityanddistanceandpenetratesallthingswithout

    letorhindrance.Indeed,SmallnessistheelementaryCauseofall

    things;foryouwillneverfindanypartoftheworldbutparticipates

    inthatqualityofSmallness.This,then,isthesenseinwhichwe

    mustapplythisqualitytoGod.Itisthatwhichpenetratesunhindered

    untoallthingsandthroughallthings,energizinginthemand

    reachingtothedividingofsoulandspirit,andofjointsandmarrow;

    andbeingaDiscernerofthedesiresandthethoughtsoftheheart,or

    ratherofallthings,forthereisnocreaturehidbeforeGod.[442]

    ThisSmallnessiswithoutQuantityorQuality;[443]Itis

    Irrepressible,Infinite,Unlimited,and,whilecomprehendingall

    things,isItselfIncomprehensible.

    4.AndSamenessisattributedtoGodasasuper-essentiallyEternal

    andUnchangeableQuality,restinginItself,alwaysexistinginthe

    samecondition,presenttoallthingsalike,firmlyandinviolably

    fixedonItsownbasisinthefairlimitsoftheSuper-Essential

    Sameness;notsubjecttochange,declension,deteriorationor

    variation,butremainingUnalloyed,Immaterial,utterlySimple,

    Self-Sufficing,Incapableofgrowthordiminition,andwithoutBirth,

    notinthesenseofbeingasyetunbornorimperfect,norinthesense

    ofnothavingreceivedbirthfromthissourceorthat,noryetinthe

    senseofutternonexistence;butinthesenseofbeingwhollyor

    utterlyBirthlessandEternalandPerfectinItselfandalwaysthe

    Same,beingself-definedinItsSinglenessandSameness,andcausinga

    similarqualityofIdentitytoshineforthfromItselfuponallthings

    thatarecapableofparticipatingthereinandyokingdifferentthings

    inharmonytogether.[444]ForItistheboundlessRichnessandCause

    ofIdentity,andcontainsbeforehandinItselfalloppositesunderthe

    formofIdentityinthatoneuniqueCausationwhichtranscendsall

    identity.[445]

    5.AndDifferenceisascribedtoGodbecauseHeis,inHisprovidence,

    presenttoallthingsandbecomesallthingsinallforthe

    preservationofthemall,[446]whileyetremaininginHimselfnor

    evergoingforthfromHisownproperIdentityinthatoneceaseless

    actwhereinHislifeconsists;andthuswithundeviatingpowerHe

    givesHimselffortheDeificationofthosethatturntoHim.[447]And

    thedifferenceofGod-svariousappearancesfromeachotherinthe

    manifoldvisionsofHimmustbeheldtosignifysomethingotherthan

    thatwhichwasoutwardlyshown.Forjustas,supposingwewerein

    thoughttorepresentthesoulitselfinbodilyshape,andrepresent

    thisindivisiblesubstanceassurroundedbybodilyparts,weshould,

    insuchacase,givethesurroundingpartsadifferentmeaningsuited

    totheindivisiblenatureofthesoul,andshouldinterpretthehead

    tomeantheIntellect,theneckOpinion(asbeingbetwixtreasonand

    irrationality),thebreasttomeanPassion,thebellyAnimalDesire,

    andthelegsandfeettomeantheVitalNature:thususingthenames

    ofbodilypartsassymbolsofimmaterialfaculties;evenso(andwith

    muchgreaterreason)mustwe,whenspeakingofHimthatisbeyondall

    things,purgefromfalseelementsbysacredheavenlyandmystical

    explanationstheDifferenceoftheFormsandShapesascribedtoGod.

    And,ifthouwiltattributeuntotheintangibleandunimagedGod,the

    imageryofourthreefoldbodilydimensions,theDivineBreadthis

    God-sexceedingwideEmanationoverallthings,HisLengthisHis

    PowerexceedingtheUniverse,HisDepththeUnknownMysterywhichno

    creaturecancomprehend.Onlywemusthaveacarelest,inexpounding

    thesedifferentformsandfiguresweunwittinglyconfoundthe

    incorporealmeaningoftheDivineNameswiththetermsofthesensible

    symbols.[448]ThismatterIhavedealtwithinmySymbolical

    Divinity:thepointInowwishtomakeclearisthis:wemustnot

    supposethatDifferenceinGodmeansanyvariationofHisutterly

    unchangingSameness.Itmeans,instead,amultiplicityofactswherein

    Hisunityisundisturbed,andHisall-creativefertilitywhilepassing

    intoEmanationsretainsitsuniformityinthem.

    6.AndifGodbecalledSimilar(evenasHeiscalled"Same,"to

    signifythatHeiswhollyandaltogetherlikeuntoHimselfinan

    indivisiblePermanence)thisappellationof"Similar"wemustnot

    repudiate.ButtheSacredWriterstellusthattheAll-Transcendent

    GodisinHimselfunlikeanybeing,butthatHeneverthelessbestowsa

    DivineSimilitudeuponthosethatturntoHimandstrivetoimitate

    thosequalitieswhicharebeyondalldefinitionandunderstanding.And

    `tisthepoweroftheDivineSimilitudethatturnethallcreated

    thingstowardstheirCause.Thesethings,then,mustbeconsidered

    similartoGodbyvirtueoftheDivineImageandProcessofSimilitude

    workinginthem;andyetwemustnotsaythatGodresemblesthemany

    morethanweshouldsayamanresembleshisownportrait.Forthings

    whichareco-ordinatemayresembleoneanother,andtheterm

    "similarity"maybeappliedindifferentlytoeithermemberofthe

    pair;theycanbothbesimilartooneanotherthroughasuperior

    principleofSimilaritywhichiscommontothemboth.Butinthecase

    oftheCauseandItseffectswecannotadmitthisinterchange.ForIt

    dothnotbestowthestateofsimilarityonlyontheseobjectsandon

    those;butGodistheCauseofthisconditionuntoallthathavethe

    qualityofSimilarity,[449]andistheFountofVerySimilarity;

    [450]andalltheSimilarityintheworldpossessesitsquality

    throughhavingatraceoftheDivineSimilarityandthusaccomplishes

    theUnificationofthecreatures.

    7.Butwhatneedistheretolabourthispoint?Scriptureitself

    declares[451]thatGodisDissimilartotheworld,andnottobe

    comparedtherewith.ItsaysthatHeisdifferentfromallthings,and

    (whatisyetmorestrange)thatthereisnothingevensimilartoHim.

    AndyetsuchlanguagecontradictsnottheSimilitudeofthingstoHim.

    ForthesamethingsarebothlikeuntoGodandunlikeHim:likeHimin

    sofarastheycanimitateHimthatisbeyondimitation,unlikeHimin

    sofarastheeffectsfallshortoftheCauseandareinfinitelyand

    incomparablyinferior.

    8.NowwhatsayweconcerningtheDivineattributesof"Standing"and

    "Sitting"?Merelythis——thatGodremainsWhatHeisinHimselfandis

    firmlyfixedinanimmovableSamenesswhereinHistranscendentBeing

    isfastrooted,andthatHeactsunderthesamemodesandaroundthe

    sameCentrewithoutchanging;andthatHeiswhollySelf-Subsistentin

    HisStability,possessingVeryImmutabilityandanentireImmobility,

    andthatHeisallthisinaSuper-Essentialmanner.[452]ForHeis

    theCauseofthestabilityandrestofallthings:Hewhoisbeyond

    allRestandStanding.AndinHimallthingshavetheirconsistency

    andarepreserved,soasnottobeshakenfromthestabilityoftheir

    propervirtues.

    9.Andwhatismeant,ontheotherhand,whentheSacredWriterssay

    thattheImmovableGodmovesandgoesforthuntoallthings?Mustwe

    notunderstandthisalsoinamannerbefittingGod?Reverencebidsus

    regardHismotiontoimplynochangeofplace,variation,alteration,

    turningorlocomotion,whetherstraightforward,circular,or

    compoundedofboth;orwhetherbelongingtomind,soul,ornatural

    powers;buttomeanthatGodbringsallthingsintobeingandsustains

    them,[453]andexertsallmannerofProvidenceoverthem,andis

    presenttothemall,holdingtheminHisincomprehensibleembrace,and

    exercisingoverthemallHisprovidentialEmanationsandActivities.

    Neverthelessourreasonmustagreetoattributemovementstothe

    ImmutableGodinsuchasenseasbefitsHim.Straightnesswemust

    understandtomeanDirectnessofaimandtheunswervingEmanationof

    Hisenergies,andtheoutbirthofallthingsfromHim.HisSpiral

    Movementmustbetakentomeanthecombinationofapersistent

    EmanationandaproductiveStillness.AndHisCircularMovementmust

    betakentomeanHisSameness,whereinHeholdstogetherthe

    intermediateordersandthoseateitherextremity,soastoembrace

    eachother,andtheactwherebythethingsthathavegoneforthfrom

    HimreturntoHimagain.

    10.AndifanyonetakestheScripturalTitleof"Same,"orthatof

    "Righteousness,"asimplyingEquality,wemustcallGod"Equal,"not

    onlybecauseHeiswithoutpartsanddothnotswervefromHispurpose,

    butalsobecauseHepenetratesequallytoallthingsandthroughall,

    andistheFountofVeryEquality,wherebyHeworkethequallythe

    uniforminterpenetrationofallthingsandtheparticipationthereof

    possessedbythingswhich(eachaccordingtoitscapacity)havean

    equalsharetherein,andtheequal[454]powerbestoweduponall

    accordingtotheirworth;andbecauseallEquality(perceivedor

    exercisedbytheintellect,orpossessedinthesphereofreason,

    sensation,essence,nature,orwill)istranscendentlycontained

    beforehandasanUnityinHimthroughthatPower,exceedingall

    things,whichbringsallEqualityintoexistence.

    _________________________________________________________________

    [438]BoundlessspacecannotcontainGod,yetHeiswhollycontained

    inasinglepointofthatapparentnothingnesswhichwecallair.Cf.

    Section3.

    [439]Cf.St.Augustine,Confessions,1,Section1.Thegreatparadox

    isthatGodcombinesperfectRestandperfectMotion.Idealismhas

    seizedthefirstaspect,PragmatismandVitalismthesecond.Asense

    ofbothispresentinthehighestMysticalexperienceandinthe

    restfulactivityorstrenuousreposeofLove.

    [440]Cf.155,n.3.

    [441]ItisaQuality,notaquantity.Vulgarityconsistsinmistaking

    quantityforquality.Thishasbeenthemistakeofthemodernworld.

    [442]Heb.iv.12.Wecanconceiveofthemind-ssearchforGodintwo

    ways:asajourney,(1)outwards,toseekHimbeyondthesky,(2)

    inwards,toseekHimintheheart.Psalmxix.combinesbothways.So

    doestheParadiso.Dantepassesoutwardsthroughtheconcentric

    spheresofspacetotheEmpyreanwhichisbeyondspaceandencloses

    it.ThereheseestheEmpyreanasapointandhiswholejourneyfrom

    spheretosphereasajourneyinwardsinsteadofoutwards.(Canto

    xxviii.16.)TheMysticsoftenspeakof"seeingGodinaPoint."God

    isinallthingsasthesourceoftheirexistenceandnaturallife;

    andinusastheSourceofourexistenceandspirituallife.

    [443]ThePotentialityofallqualityiswithoutparticularquality.

    Cf.p.155,n.2.

    [444]Itcauseseachthing(1)tobeathing,(2)toco-exist

    harmoniouslywithotherthings.

    [445]Itcontainsthepotentialexistenceofallthings,however

    differentfromeachother,astheaircontainsthepotentiallifeof

    allthevariousplantsandanimals.

    [446]SinceHeistheSuper-Essenceofallthings,theirlifeis

    ultimatelyHisLife——i.e.Heis,ineverycase,theunderlying

    Realityoftheirindividualexistence.

    [447]BecauseHeistheunderlyingRealityofourseparate

    personalities,whichhavetheirtruebeingoutsidethemselvesinHim,

    thereforeinfindingourtrueselveswefindandpossessHisBeing.

    Cf.St.Bernard:Ubisemihideditmemihireddidit.

    [448]i.e.Wemustnottakemetaphoricaltitlesliterally(muchbad

    philosophyandmuchsentimentalityandalsobrutalityinReligion,has

    comefromtakinganthropomorphictitlesofGodliterally).

    [449]Ifanythingderivedthisqualityfromsomeothersourcethan

    God,thatthing,insteadofstandingtowardsGodintherelationof

    effecttoCause,wouldbeco-ordinatewithHim.Butasitis,all

    thingsstandtowardsGodintherelationofeffecttoCause.

    [450]VidesupraonVeryExistence,VeryLife,VeryWisdom,etc.

    [451]Cf.e.g.Ps.lxxxvi.8.

    [452]i.e.ThisstabilityisduetoUndifferentiation.

    [453]St.AugustinefrequentlyexplainsGod-sactivitytoconsistin

    HiscausingHiscreaturestoact,whileHimselfresting.

    [454]i.e."Due,""right,"cf.p.161,n.3.

    _________________________________________________________________

    CHAPTERX

    Concerning"Omnipotent,""AncientofDays";andalsoconcerning

    "Eternity"and"Time."

    1.Now`tistimethatourDiscourseshouldcelebrateGod(WhoseNames

    aremany)as"Omnipotent"and"AncientofDays."Theformertitleis

    givenHimbecauseHeisthatAll-PowerfulFoundationofallthings

    whichmaintainsandembracestheUniverse,foundingandestablishing

    andcompactingit;knittingthewholetogetherinHimselfwithouta

    rift,producingtheUniverseoutofHimselfasoutofanall-powerful

    Root,andattractingallthingsbackintoHimselfasuntoan

    all-powerfulReceptacle,holdingthemalltogetherastheirOmnipotent

    Foundation,andsecuringthemallinthisconditionwithan

    all-transcendentbondsufferingthemnottofailawayfromHimself,

    nor(bybeingremovedfromoutofthatperfectRestingPlace)tocome

    utterlytodestruction.Moreover,theSupremeGodheadiscalled

    "Omnipotent"becauseItispotentoverallthings,andruleswith

    unalloyedsovrantyovertheworldItgoverns;andbecauseItisthe

    Objectofdesireandyearningforall,andcastsonallItsvoluntary

    yokeandsweettravailofDivineall-powerfulandindestructible

    DesireforItsGoodness.

    2.And"AncientofDays"isatitlegiventoGodbecauseHeisthe

    Eternity[455]ofallthingsandtheirTime,[456]andisanterior

    [457]toDaysandanteriortoEternityandTime.Andthetitles

    "Time,""Day,""Season,"and"Eternity"mustbeappliedtoHimina

    Divinesense,tomeanOneWhoisutterlyincapableofallchangeand

    movementand,inHiseternalmotion,remainsatrest;[458]andWhois

    theCausewhenceEternity,Time,andDaysarederived.Whereforein

    theSacredTheophaniesrevealedinmysticVisionsHeisdescribedas

    AncientandyetasYoung:theformertitlesignifyingthatHeisthe

    PrimalBeing,existentfromthebeginning,andthelatterthatHe

    growsnotold.OrbothtitlestogetherteachthatHegoesforthfrom

    theBeginningthroughtheentireprocessoftheworlduntotheEnd.

    Or,astheDivineInitiator[459]tellsus,eithertermimpliesthe

    PrimalBeingofGod:theterm"Ancient"signifyingthatHeisFirstin

    pointofTime,andtheterm"Young"thatHepossessesthePrimacyin

    pointofNumber,sinceUnityandthepropertiesofUnityhavea

    primacyoverthemoreadvancednumbers.[460]

    3.Needisthere,methinks,thatweunderstandthesenseinwhich

    ScripturespeakethofTimeandEternity.ForwhereScripturespeaksof

    thingsas"eternal"itdothnotalwaysmeanthingsthatareabsolutely

    UncreatedorverilyEverlasting,Incorruptible,Immortal,Invariable,

    andImmutable(e.g."Beyeliftup,yeeternaldoors,"[461]and

    suchlikepassages).Oftenitgivesthenameof"Eternal"toanything

    veryancient;andsometimes,again,itappliestheterm"Eternity"to

    thewholecourseofearthlyTime,inasmuchasitisthepropertyof

    Eternitytobeancientandinvariableandtomeasurethewholeof

    Being.Thename"Time"itGivestothatchangingprocesswhichis

    showninbirth,death,andvariation.Andhencewewhoarehere

    circumscribedbyTimeare,saiththeScripture,destinedtosharein

    EternitywhenwereachthatincorruptibleEternitywhichchangesnot.

    AndsometimestheScripturedeclaresthegloriesofaTemporal

    EternityandanEternalTime,althoughweunderstandthatinstricter

    exactnessitdescribesandrevealsEternityasthehomeofthingsthat

    areinBeing;andTimeasthehomeofthingsthatareinBirth.[462]

    Wemustnot,therefore,thinkofthethingswhicharecalledEternal

    asbeingsimplyco-ordinatewiththeEverlastingGodWhoexistsbefore

    Eternity;[463]but,strictlyfollowingthevenerableScriptures,we

    hadbetterinterpretthewords"Eternal"and"Temporal"intheir

    propersenses,andregardthosethingswhichtosomeextent

    participateinEternityandtosomeextentinTimeasstandingmidway

    betweenthingsinBeingandthingsinBirth.[464]AndGodwemust

    celebrateasbothEternityandTime,[465]astheCauseofallTime

    andEternityandastheAncientofDays;asbeforeTimeandaboveTime

    andproducingallthevarietyoftimesandseasons;andagain,as

    existingbeforeEternalAges,inthatHeisbefore[466]Eternityand

    aboveEternityandHisKingdomistheKingdomofalltheEternalAges.

    Amen.

    _________________________________________________________________

    [455]IntheSuper-Essenceeachthinghasitsultimateandtimeless

    being,

    [456]IntheSuper-Essenceeachthinghasthelimitsofitsduration

    predetermined.OrelseD.meansthatintheSuper-Essencethemovement

    ofTimehastheimpulsewhichgeneratesit.

    [457]Temporalprecedenceismetaphoricallyusedtoexpress

    metaphysicalprecedence.Godcannotintheliteralsenseofthewords,

    temporallyprecedetime.

    [458]HetranscendsbothRestandMotion.

    [459]PresumablyHierotheus.

    [460]HeistheSourceofallextensionbothinTimeandinSpace,

    Unityunderliesallcounting(for2,3,4,etc.=twice1,threetimes

    1,fourtimes1,etc.).HenceitistheOrigin,asitwere,ofall

    number.And,beingatthebeginningofthearithmeticalseries(as

    youthisatthebeginningoflife)itissymbolized(accordingtoD.)

    byyouthfulness.

    [461]Ps.xxiv.7.

    [462]WecannothelpthinkingofEternityasanEndlessTime,aswe

    thinkofinfinitenumberasanendlessnumericalprocess.Butthisis

    wrong.Eternityistimelessasinfinitenumberissuperiortoall

    numericalprocess.AccordingtoPlato,Timeis"incompletelife"and

    Eternityis"completelife."ThusEternityfulfilsTimeandyet

    contradictsit,asinfinitenumberfulfilsandcontradictsthe

    propertiesoffinitenumbers.IfTimebethoughtofasaninfinite

    seriesoffinitenumbersEternityisthesumofthatseriesandnot

    itsprocess.Butthenamemaybeappliedlooselytotheprocess,

    thoughthisisgenerallytobeavoided.AccordingtoSt.Thomas,

    EternitymeasuresRest,andTimemeasuresMotion:Eternityisatotum

    simulandTimeissuccessivum.Thedifferencebetweenthemisnot,he

    says,thatTimehasabeginningandanendwhereasEternityhas

    neither,thoughheadmitsthateachoftheparticularobjectsexisting

    inTimebeganandwillend.(Summa,ParsI.Q.x.Art.iv.)Butthis

    is,hesays,notessentialtothenatureoftime:itisonlyper

    accidens(ibid.Art.v.).Cf.Aristotle-sdistinctionbetween

    "unlimitedTime"andlimitedTime.

    [463]HealludestoAngelsandtheperfectedsoulsofmenandtotheir

    celestialabode.

    [464]St.ThomasspeaksofaevumasstandingbetweenEternityandTime

    andparticipatinginboth.Time,hesays,consistsinsuccession,

    Aevumdoesnotbutiscapableofit,Eternitydoesnotandis

    incapableofit(Summa,ParsI.Q.x.Art.v.).Thustheheavenly

    bodies,hesays,arechangelessinessence,butcapableofmotionfrom

    placetoplace;andtheangelsarechangelessinnature,butcapable

    ofchoiceandsoofspiritualmovement.Maximus-snoteonthepresent

    passageexplainsthistobeD.`smeaning.Thereisineachoneofusa

    timelessself.ItisspokenofbyailtheChristianMysticsasthe

    rootofourbeing,orasthespark,ortheSynteresis,etc.Our

    perfectionconsistsinthisultimatereality,whichiseachman-s

    self,shiningthroughhiswholebeingandtransformingit.Henceman

    isatlastliftedontotheeternalplanefromthatoftime.The

    movementsofhisspiritwillthenbesointensethattheywillattain

    atotumsimul.Wegetaforetasteofthiswhen,intheexperienceof

    deepspiritualjoy,thesuccessivepartsofTimesocoalesce(asit

    were)thatanhourseemslikeamoment.EternityisRestandTimeis

    Motion.Acceleratethemotionintheindividualsoul,throughthe

    intensificationofthatsoul-sblisstoinfinity.Thereisnowinthe

    soulaninfinitemotion.ButInfiniteMotionisabovesuccession,and

    thereforeisitselfaformofrepose.ThusMotionhasbeenchanged

    intoRest,TimeintoEternity.MechanicalTime,ordeadTime(ofwhich

    Aristotlespeaksasmeremovementorsuccession)istheTimemeasured

    bytheclock;developingorlivingTime(whichisPlato-s"incomplete

    life")isrealTime,andthisisAevum,whichpartakesbothof

    mechanicalTimeandofEternity.Thebesttreatmentofthesubjectis

    probablytobefoundinBergson-stheoryofdurée.(Cf.VonHügel-s

    EternalLife.)Thewords"eternal,""everlasting,"etc.,beingloosely

    employed,mayrefertothreedifferentthings:(1)endlessmechanical

    Time,i.e.mereendlesssuccession;(2)Aevum,ordevelopingand

    finallyperfectedlivingTime;(3)TrueTimelessEternity.

    [465]Videpp.169n.1,170n.1.

    [466]Videp.170,n.2.

    _________________________________________________________________

    CHAPTERXI

    Concerning"Peace"andwhatismeantby"VeryBeing"Itself,"Very

    Life,""VeryPower,"andsimilarphrases.

    1.NowletuspraisewithreverenthymnsofpeacetheDivinePeace

    whichistheSourceofallmutualattraction.ForthisQualityitis

    thatunitesallthingstogetherandbegetsandproducestheharmonies

    andagreementsofallthings.Andhenceitisthatallthingslongfor

    It,andthatItdrawstheirmanifoldseparatepartsintotheunityof

    thewholeandunitesthebattlingelementsoftheworldinto

    concordantfellowship.Soitisthat,throughparticipationinthe

    DivinePeace,thehigherofthemutuallyAttractivePowers[467]are

    unitedinthemselvesandtoeachotherandtotheoneSupremePeaceof

    thewholeworld;andsotheranksbeneaththemarebythemunitedboth

    inthemselvesandtooneanotheranduntothatoneperfectPrinciple

    andCauseofUniversalPeace,[468]whichbroodsinundividedUnity

    upontheworld,and(asitwerewithboltswhichfastenthesundered

    partstogether)givethtoallthingstheirlaws,theirlimits,and

    theircohesion;norsuffersthemtobetornapartanddispersedinto

    theboundlesschaoswithoutorderorfoundation,soastoloseGod-s

    Presenceanddepartfromtheirownunity,andtomingletogetherina

    universalconfusion.NowastothatqualityoftheDivinePeaceand

    Silence,towhichtheholyJustus[469]givesthenameof"Dumbness"

    and"Immobility"(sc.sofarasconcernsallemanationwhichour

    knowledgecangrasp),[470]andastothemannerinwhichItisstill

    andsilentandkeepsinItselfandwithinItselfandiswhollyand

    entirelyonetranscendentUnityinItself,andwhileenteringinto

    ItselfandmultiplyingItself,[471]dothnotleaveItsownUnity,

    but,evenintheactofgoingforthtoallthings,remainsentirely

    withinItselfthroughtheexcessofthatall-transcendentUnity:

    concerningthesethings`tisneitherrightnorpossibleforany

    creaturetoframeanylanguageorconception.Letus,then,describe

    thatPeace(inasmuchasIttranscendsallthings)as"Unutterable,"

    yeaand"Unknowable";and,sofaras`tispossibleformenandfor

    ourselveswhoareinferiortomanygoodmen,letusexaminethose

    caseswhereItisamenabletoourintuitionsandlanguagethrough

    beingmanifestedincreatedthings.

    2.Now,thefirstthingtosayisthis:thatGodistheFountofVery

    PeaceandofallPeace,bothingeneralandinparticular,andthatHe

    joinsallthingstogetherinanunitywithoutconfusionwherebythey

    areinseparablyunitedwithoutanyintervalbetweenthem,andatthe

    sametimestandunmixedeachinitsownform,notlosingtheirpurity

    throughbeingmingledwiththeiroppositesnorinanywaybluntingthe

    edgeoftheirclearanddistinctindividuality.Letus,then,consider

    thatoneandsimplenatureofthePeacefulUnitywhichunitesall

    thingstoItselftothemselvesandtoeachother,andpreservesall

    things,distinctandyetinterpenetratinginanuniversalcohesion

    withoutconfusion.ThusitisthattheDivineIntelligencesderive

    thatUnitywherebytheyareunitedtotheactivitiesandtheobjects

    oftheirintuition;[472]andriseupstillfurthertoacontact,

    beyondknowledge,withtruthswhichtranscendthemind.Thusitis

    thatsouls,unifyingtheirmanifoldreasoningpowersandconcentrating

    theminonepurespiritualact,advancebytheirownorderedpath

    throughanimmaterialandindivisibleactofspiritualintuition.Thus

    itisthattheoneandindissolubleconnectionofallthingsexistsby

    reasonofitsDivineharmony,andisfittedtogetherwithperfect

    concord,agreementandcongruity,beingdrawnintoonewithout

    confusionandinseparablyheldtogether.Fortheentiretyofthat

    perfectPeacepenetratestoallthingsthroughthesimple,unalloyed

    presenceofItsunifyingpower,unitingallthingsandbindingthe

    extremitiestogetherthroughtheintermediateparts,allthingsbeing

    thusconjoinedbyonehomogenousattraction.AndItbestowsevenupon

    theutmostlimitsoftheuniversetheenjoymentofItsPresence,and

    makesallthingsakintooneanotherbytheunities,theidentities,

    thecommunionsandthemutualattractionswhichItgivesthem;forthe

    DivinePeaceremainsindivisibleandshowsforthallItspowerina

    singleact,andpermeatesthewholeworldwithoutdepartingfromIts

    ownIdentity.ForItgoesforthtoallthingsandgivestoallthings

    ofItself(accordingtotheirkinds),andoverflowswiththeabundance

    ofItspeacefulfecundity,andyetthroughthetranscendenceofIts

    unificationItremainswhollyandentirelyinastateofAbsolute

    Self-Unity.[473]

    3."But,"someoneperchancewillsay,"inwhatsensedoallthings

    desirepeace?Manythingsrejoiceinoppositionanddifferenceand

    distinction,andwouldneverchoosewillinglytobeatrest."Nowif

    theoppositionanddifferencehereintendedistheindividualityof

    eachthing,andthefactthatnaught(whileitremainsitself)wishes

    tolosethisquality,thenneithercanwedenythisstatement;but,

    however,weshallshowthatthisitselfisduetoadesireforPeace.

    Forallthingslovetohavepeaceandunityinthemselvesandto

    remainwithoutmovingorfallingfromtheirownexistenceor

    properties.AndtheperfectPeaceguardseachseveralindividuality

    unalloyedbyItsprovidentialgiftofpeace,keepingallthings

    withoutinternalormutualdiscordorconfusion,andestablishingall

    things,inthepowerofunswervingstability,soastopossesstheir

    ownpeaceandrest.[474]

    4.Andifallthingswhichmovebefounddesiringnottobeatrest

    butalwaystoperformtheirpropermovements,thisalsoisadesire

    forthatDivinePeaceoftheUniversewhichkeepsallthingsintheir

    properplacessothattheyfallnot,andpreservestheindividualand

    themotivelifeofallmovingthingsfromremovalordeclension.And

    thisitdothbyreasonthatthethingswhichmoveperformtheirproper

    functionsthroughbeinginaconstantstateofinwardpeace.[475]

    5.Butif,inaffirmingthatPeaceisnotdesiredbyall,theobjector

    isthinkingoftheoppositioncausedbyafallingawayfromPeace,in

    thefirstplacethereisnothingintheworldwhichhathutterly

    fallenawayfromallUnity;forthatwhichisutterlyunstable,

    boundless,baseless,andindefinitehathneitherBeingnorany

    inherenceinthethingsthathaveBeing.Andifhesaysthathatred

    towardsPeaceandtheblessingsofPeaceisshownbythemthatrejoice

    instrifeandangerandinconditionsofvariationsandinstability,I

    answerthatthesealsoaregovernedbydimshadowsofthedesirefor

    Peace;for,beingoppressedbythevariousmovementsoftheir

    passions,theydesire(withoutunderstanding)tosettheseatrest,

    andsupposethatthesurfeitoffleetingpleasureswillgivethem

    Peacebecausetheyfeelthemselvesdisturbedbytheunsatisfied

    cravingswhichhavemasteredthem.[476]Thereisnoneedtotellhow

    theloving-kindnessofChristcomethbathedinPeace,wherefromwe

    mustlearntoceasefromstrife,whetheragainstourselvesoragainst

    oneanother,oragainsttheangels,andinsteadtolabourtogether

    evenwiththeangelsfortheaccomplishmentofGod-sWill,in

    accordancewiththeProvidentialPurposeofJesusWhoworkethall

    thingsinallandmakethPeace,unutterableandforeordainedfrom

    Eternity,andreconcilethustoHimself,and,inHimself,tothe

    Father.Concerningthesesupernaturalgiftsenoughhathbeensaidin

    theOutlinesofDivinitywithconfirmationdrawnfromtheholy

    testimonyoftheScriptures.

    6.Now,sincethouhast,onapreviousoccasion,sentmeanepistle

    askingwhatImeanbyVeryBeingItself,VeryLifeItself,VeryWisdom

    Itself:andsincethousaidstthoucouldstnotunderstandwhy

    sometimesIcallGod"Life"andsometimesthe"FountofLife":Ihave

    thoughtitnecessary,holymanofGod,tosolvefortheethisquestion

    alsowhichhatharisenbetweenus.Inthefirstplace,torepeatagain

    whathathoftenbeensaidbefore,thereisnocontradictionbetween

    callingGod"Life"or"Power"and"FountofLife,Peace,orPower."

    [477]Theformertitlesarederivedfromformsofexistence,and

    especiallyfromtheprimaryforms,[478]andareappliedtoHim

    becauseallexistencescomeforthfromHim;thelattertitlesare

    givenHimbecauseinasuperessentialmannerHetranscendsallthings,

    eventheprimaryexistences.[479]"But,"thouwiltsay,"whatmeanwe

    atallbyVeryBeingandVeryLifeandthosethingstowhichwe

    ascribeanUltimateExistencederivedprimarilyfromGod?"Wereplyas

    follows:"Thismatterisnotcrooked,butstraightforward,andthe

    explanationthereofiseasy.TheVeryExistenceunderlyingthe

    existenceofallthingsisnotsomeDivineorAngelicBeing(foronly

    ThatWhichisSuper-EssentialcanbethePrinciple,theBeingandthe

    CauseofallExistencesandofVeryExistenceItself)[480]norisIt

    anylife-producingDeityotherthantheSupra-DivineLifewhichisthe

    CauseofalllivingthingsandofVeryLife,[481]nor,inshort,is

    ItidenticalwithanysuchoriginativeandcreativeEssencesand

    Substancesofthingsasmenintheirrashfollycall"gods"and

    "creators"oftheworld,thoughneitherhadthesementhemselvesany

    trueandproperknowledgeofsuchbeingsnorhadtheirfathers.In

    fact,suchbeingsdidnotexist.[482]Ourmeaningisdifferent:"Very

    Being,""VeryLife,""VeryGodhead"aretitleswhichinanOriginating

    DivineandCausalsenseweapplytotheOneTranscendentOriginand

    Causeofallthings,butwealsoapplythetermsinaderivativesense

    totheProvidentialManifestationsofPowerderivedfromthe

    UnparticipatedGod,i.e.totheInfusionofVeryBeing,VeryLife,

    andVeryGodhead,whichsotransmutesthecreatureswhereeach,

    accordingtoitsnature,participatestherein,thattheseobtainthe

    qualitiesandnames:"Existent,""Living,""DivinelyPossessed,"etc.

    [483]HencetheGoodGodiscalledtheFount,first,oftheVery

    Primaries:then,ofthosecreatureswhichsharecompletelytherein;

    then,ofthosewhichsharepartiallytherein.[484]Butitneedsnot

    tosaymoreconcerningthismatter,sincesomeofourDivineTeachers

    havealreadytreatedthereof.Theygivethetitle"FountofVery

    GoodnessandDeity"toHimthatexceedsbothGoodnessandDeity;and

    theygivethenameof"VeryGoodnessandDeity"totheGiftwhich,

    comingforthfromGod,bestowsbothGoodnessandDeityuponthe

    creatures;andtheygivethenameof"VeryBeauty"totheoutpouring

    ofVeryBeauty;andinthesamemannertheyspeakof"completeBeauty"

    and"partialBeauty,"andofthingscompletelybeautifulandthings

    beautifulinpart.[485]Andtheydealinthesamewaywithallother

    qualitieswhichare,orcanbe,similarlyemployedtosignify

    ProvidentialManifestationsandVirtuesderivedfromtheTranscendent

    Godthroughthatabundantoutpouring,wheresuchqualitiesproceedand

    overflowfromHim.SoistheCreatorofallthingsliterallybeyond

    themall,andHisSuper-EssentialandSupernaturalBeingaltogether

    transcendsthecreatures,whatevertheiressenceandnature.

    _________________________________________________________________

    [467]i.e.TheSeraphim.

    [468]TheDivineEnergyandLightstreamsthroughthemediumofthe

    higherorderstothelower.ThisisworkedoutintheCelestial

    Hierarchyofthesamewriter.WegetthesamethoughtinDante-s

    Paradiso,wherethePrimumMobile,derivingitsmotionfroman

    immediatecontactwiththeEmpyrean,passesthemontothenextsphere

    andsotoalltherestinturn,themovementbeingreceivedand

    conveyedbythesucceedingangelicorderspresidingseverally,in

    descendingscaleofdignity,overtheconcentricspheres——See

    Convito,II.6.

    [469]VideActsi.23;xviii.7;orCol.iv.11.

    [470]VictorinuscallsGodtheFatherCessatio,Silentium,orQuies,

    andalsoMotus,asdistinguishedfromMotio(thenamehegivesGodthe

    Son),theformerkindofmovementbeingthequiescentgeneratorofthe

    latter,sinceVictorinuswasanoldercontemporaryofSt.Augustine

    (seeConf.viii.2-5)hisspeculationsmayhavebeenknowntoD.The

    peaceofGodattractsbyitsmysteriousinfluence.Thisinfluenceis,

    inasense,anemanationoroutgoingactivity(oritcouldnotaffect

    us),butitisathingfeltandnotunderstood.

    [471]ItmultipliesItselfbyenteringintothecreaturesandseeking

    tobereproducedineachofthem.Thiswholepassagethrowslighton

    theproblemofPersonality.Ifourpersonalitiesareultimately

    containedintheAbsolute,theAbsoluteisnotaPersonbutaSociety

    ofPersons.D.wouldreplythattheAbsoluteisSupra-Personal,and

    thatinItourpersonalitieshavetheirultimateexistence,outsideof

    themselves,asanundifferentiatedUnity,thoughthatultimateplane

    needsalsoandimpliestheexistenceoftherelativeplaneonwhich

    ourpersonalitiesexistasdifferentiatedindividuals.TheHolySpirit

    entersintothevariousindividuals,butstillpossessesOne

    Supra-PersonalGodhead.PlotinussaystheGodheadisindivisibly

    divided.

    [472]Contemplation,ActofContemplation,andObjectContemplatedare

    allunitedtogether,andsoimplyafundamentalUnitywhichexists

    ultimatelyinGod.

    [473]Cf.p.174,n.3.

    [474]D.`sparadoxistheparadoxofsanity.Wemustholdatthesame

    timetwoapparentcontradictions.Ononesideallthingsare,ina

    sense,merged,intheothersidetheyarenot.TheirSuper-Essenceis

    identicalandisoneandthesameSuper-Essenceforall.Yeteachone

    severallyandindividuallypossessesit.Theparadoxisduetothe

    factthatthequestionisoneofultimateReality.Alllifeand

    individualitystartintheindividual-soppositiontotherestofthe

    world,forbydistinguishingmyselffromtheworldI,inasense,

    opposemyselftoit.Thisisthebasisofselfishnessandsoofmoral

    evil.ButbeingtransmutedbyLove,itbecomesthebasisofall

    harmonyandmoralgood,andsoleadstoPeace:Andthesameprinciples

    ofoppositionandharmonyareatworkinthewholecreation,animate

    andinanimatealike.(Cf.Dante,Paradiso,I.103toend.)

    [475]Videsupra[MovetDeussicutDesideratum]:Truepeaceisrestful

    energy,bothelementsofwhichareincompleteinthepresentworldbut

    completeintheGodhead.

    [476]Cf.Dante,Paradiso."EsealtracosavostraamorseduceNon?senondiquellaalcunvestigio,"etc.

    [477]AbsoluteExistenceorLife,etc.,isinGodsuper-essentially,

    andtimelesslyemanatesfromHim.ItisinHimasaSuper-Essenceand

    projectedfromHimasanEssence.

    [478]i.e.Theangels,who,beingthehighestcreatures,possess

    Existence,Life,Peace,Power,etc.,inthegreatestdegree.

    [479]Thetitles"AbsoluteLife,"etc.,correspondtotheVia

    Affirmativa,andthetitles"CauseofAbsoluteLife,"etc.,totheVia

    Negativa.

    [480]TheGodheadcauses:(1)theparticularexistentthing,(2)the

    ultimatefactofExistence,i.e.AbsoluteExistence.TheExemplars

    areintheGodheadandnotintheemanatingAbsoluteExistence.

    [481]Seelastnote.

    [482]PerhapsunderthepretenceofattackingPaganismD.isreally

    aiminghisshaftsagainstManicheismorsomeGnosticheresycurrentin

    hisday.

    [483](1)GodpossessesandisAbsoluteBeing,AbsoluteLife,etc.(2)

    HepoursforthAbsoluteBeingthatthecreaturesmayshareitandso

    existandbeennobled.

    [484]Migne-stexthereiscorrupt,Ihaveemendedit.(1)TheFirst

    Things=AbsoluteExistence,etc.(2)Thosethatsharecompletely

    therein=theangelsandperfectedhumansouls.(3)Thosethatshare

    partiallytherein=thelowerordersofcreationwhichpossess

    existencewithoutlife,orlifewithoutconsciousness,or

    consciousnesswithoutspirituality(stones,plants,animals).

    [485]Thebeautyofahumanbeingismorecompletethanthatofa

    horse,andspiritualbeautyismorecompletethanmerephysical

    beauty.

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    CHAPTERXII

    Concerning"Holyofholies,""Kingofkings,""Lordoflords,""Godof

    gods."

    1.Forasmuchasthethingswhichneededtobesaidconcerningthis

    matterhavebeenbrought,Ithink,toaproperending,wemustpraise

    God(whoseNamesareinfinite)as"Holyofholies"and"Kingof

    kings,"reigningthroughEternityanduntotheendofEternityand

    beyondit,andas"Lordoflords"and"Godofgods."Andwemustbegin

    bysayingwhatweunderstandby"VeryHoliness,"whatby"Royalty,"

    "Dominion,"and"Deity,"andwhattheScripturemeansbythe

    reduplicationofthetitles.

    2.NowHolinessisthatwhichweconceiveasafreedomfromall

    defilementandacompleteandutterlyuntaintedpurity.AndRoyaltyis

    thepowertoassignalllimit,order,law,andrank.AndDominionis

    notonlythesuperioritytoinferiors,butisalsotheentirely

    completeanduniversalpossessionoffairandgoodthingsandisa

    trueandsteadfastfirmness;whereforethenameisderivedfromaword

    meaning"validity"andwordsmeaningseverally"thatwhichpossesseth

    validity"and"whichexerciseth"it.[486]AndDeityistheProvidence

    whichcontemplatesallthingsandwhich,inperfectGoodness,goes

    roundaboutallthingsandholdsthemtogetherandfillsthemwith

    ItselfandtranscendsallthingsthatenjoytheblessingsofIts

    providentialcare.

    3.Thesetitles,then,mustbegiveninanabsolutesensetothe

    All-TranscendentCause,andwemustaddthatItisaTranscendent

    HolinessandDominion,thatItisaSupremeRoyaltyandanaltogether

    SimpleDeity.[487]ForoutofIttherehath,inonesingleact,come

    forthcollectivelyandbeendistributedthroughouttheworldallthe

    unmixedPerfectionofalluntaintedPurity;allthatLawandOrderof

    theworld,whichexpelsalldisharmony,inequalityanddisproportion,

    andbreaksforthintoasmilingaspectoforderedConsistency[488]

    andRightness,bringingintotheirproperplaceallthingswhichare

    heldworthytoparticipateinIt;alltheperfectPossessionofall

    fairqualities;andallthatgoodProvidencewhichcontemplatesand

    maintainsinbeingtheobjectsofItsownactivity,bounteously

    bestowingItselffortheDeificationofthosecreatureswhichare

    converteduntoIt.

    4AndsincetheCreatorofallthingsisbrim-fullwiththemallin

    onetranscendentexcessthereof.Heiscalled"HolyofHolies,"etc.,

    byvirtueofHisoverflowingCausalityandexcessofTranscendence.

    [489]WhichmeaneththatjustasthingsthathavenosubstantialBeing

    [490]aretranscendedbythingsthathavesuchBeing,togetherwith

    Sanctity,Divinity,Dominion,orRoyalty;andjustasthethingsthat

    participateintheseQualitiesaretranscendedbytheVeryQualities

    themselves——evensoallthingsthathaveBeingaresurpassedbyHim

    thatisbeyondthemall,andalltheParticipantsandalltheVery

    QualitiesaresurpassedbytheUnparticipated[491]Creator.AndHoly

    OnesandKingsandLordsandGods,inthelanguageofScripture,are

    thehigherRanksineachKind[492]throughwhichthesecondaryRanks

    receivingoftheirgiftsfromGod,showforththeabundanceofthat

    Unitythusdistributedamongthemintheirownmanifold

    qualities——whichvariousqualitiestheFirstRanksintheir

    providential,godlikeactivitydrawtogetherintotheUnityoftheir

    ownbeing.[493]

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    [486]D.holdsthatGod-sdominionisanabsolutequalityinHimself

    apartfromallreferencetothecreation.TheGreekword,ashetruly

    says,supportshisview.TheLatinDominus,ontheotherhand,implies

    thenotionofgoverning,andsohasanecessaryreferencetothe

    creation.HenceSt.AugustinesaysthatGodcouldnotactuallybe

    spokenofas"Lord"beforetheworldortheangelsweremade.Eckhart

    saysthatbeforethecreationGodwasnotGod,"ErwarwasErwar."D.

    holdsthatthetitle"God"isrelativetous.Butthenheholds——and

    hereexplains——thattherootsofthisrelationshipexisttimelesslyin

    theundifferentiatedGodhead.

    [487]"Transcendent,""Supreme,""Simple,"allexpressthesame

    fact——that,beingSuper-Essential,itisabovethemultiplicityofthe

    creatures.

    [488]Cf.Shelley,Adonais:"ThatLightwhosesmilekindlesthe

    universe."

    [489]"Holiness"especiallycontainsthenotionofTranscendence.

    [490]i.e.Thematerialthings(cf.Myst.Theol.I.).Thisisthe

    ordinarymeaningofthephraseinD.

    [491]Materialthingsaresurpassedbyangelsandperfectedhuman

    souls,analthesebytheDivineGracewhichtheyallshare;andthis,

    togetherwiththewholecreationonwhichitisbestowed,issurpassed

    byGodfromWhomitemanates.Forwhilethisemanationcanbe

    communicatedtheGodheadcannot.(Cf.ViaNegativa.Seeesp.Myst.

    Theol.I.).

    [492]i.e.Thehigherrankswhetheramongangelsoramonghuman

    souls.(Cf."Ihavesaid,`Yearegods,-""hathmadeuskingsand

    priests,"etc.)

    [493]Thehighestranks(i.e.theSeraphimandtheContemplative

    Saints)haveadirectversionofGod,Whomtheybeholdbyanactof

    completespiritualcontemplation.Others,learningfromthem,behold

    Godtrulybutlessdirectly——byknowingratherthanbyUnknowing,by

    discursiveMeditationratherthanbyintuitiveContemplation——orare

    calledtoserveHimchieflyinpracticalworks.Contemplationisa

    completeactivityoftheconcentratedspirit,unifyingitwithin

    itselfandunitingittoallkindredspirits(fortrueMysticismis

    thesameineveryageandplace).Meditationandpracticalworksare

    partialactivitieswhichimplyasuccessionofdifferentimagesinthe

    samemindandashiftingvarietyofdifferentmentaltypesand

    interestsinthesameCommunity.

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    CHAPTERXIII

    Concerning"Perfect"and"One."

    1.Somuchforthesetitles.Nowletus,ifthouartwilling,proceed

    tothemost.importantTitleofall.FortheDivineScienceattributes

    allqualitiestotheCreatorofallthingsandattributesthemall

    together,andspeaksofHimasOne.[494]howsuchaBeingisPerfect:

    notonlyinthesensethatItisAbsolutePerfectionandpossessethin

    ItselfandfromItselfdistinctiveUniformityofItsexistence,[495]

    andthatItiswhollyperfectinItswholeEssence,butalsointhe

    sensethat,inItstranscendenceItisbeyondPerfection;andthat,

    whilegivingdefiniteformorlimittoallthatisindefinite,Itis

    yetinItssimpleUnityraisedabovealllimitation,andisnot

    containedorcomprehendedbyanything,butpenetratestoallthingsat

    onceandbeyondtheminItsunfailingbountiesandnever-ending

    activities.[496]Moreover,theTitle"Perfect"meansthatItcannot

    beincreased(beingalwaysPerfect)andcannotbediminished,andthat

    ItcontainsallthingsbeforehandinItselfandoverflowsinone

    ceaseless,identical,[497]abundantandinexhaustiblesupple,whereby

    Itperfectsallperfect[498]thingsandfillsthemwithItsown

    Perfection.

    2.Andthetitle"One"impliesthatItisallthingsundertheformof

    UnitythroughtheTranscendenceofItssingleOneness,[499]andis

    theCauseofallthingswithoutdepartingfromthatUnity.Forthere

    isnothingintheworldwithoutashareintheOne;and,justasall

    numberparticipatesinunity(andwespeakofonecouple,onedozen,

    onehalf,onethird,oronetenth)evensoeverythingandeachpartof

    everythingparticipatesintheOne,andontheexistenceoftheOne

    allotherexistencesarebased,andtheOneCauseofallthingsisnot

    oneofthemanythingsintheworld,[500]butisbeforeallUnityand

    MultiplicityandgivestoallUnityandMultiplicitytheirdefinite

    bounds.[501]Fornomultiplicitycanexistexceptbysome

    participationintheOne:[502]thatwhichismanyinitspartsisone

    initsentirety;thatwhichismanyinitsaccidentalqualitiesisone

    initssubstance;[503]thatwhichismanyinnumberorfacultiesis

    oneinspecies;[504]thatwhichismanyinitsemanatingactivities

    isoneinitsoriginatingessence.[505]Thereisnaughtintheworld

    withoutsomeparticipationintheOne,theWhichinItsall-embracing

    Unitycontainsbeforehandallthings,andallthingsconjointly,

    combiningevenoppositesundertheformofoneness.Andwithoutthe

    OnetherecanbenoMultiplicity;yetcontrariwisetheOnecanexist

    withouttheMultiplicityjustastheUnitexistsbeforeallmultiplied

    Number.[506]Andifallthingsbeconceivedasbeingultimately

    unifiedwitheachother,thenallthingstakenasawholeareOne.

    [507]

    3.Moreover,wemustbearthisinmind:thatwhenweattributea

    commonunitytothingswedosoinaccordancewiththepreconceived

    lawoftheirkindbelongingtoeachone,andthattheOneisthusthe

    elementarybasisofallthings.[508]AndifyoutakeawaytheOne

    therewillremainneitherwholenorpartnoranythingelseinthe

    world;forallthingsarecontainedbeforehandandembracedbytheOne

    asanUnityinItself.ThusScripturespeaksofthewholeSupreme

    GodheadastheCauseofallthingsbyemployingthetitleof"One";

    andthereisOneGodWhoistheFatherandOneLordJesusChristand

    OneunchangingSpirit,throughthetranscendentindivisibilityofthe

    entireDivineUnity,whereinallthingsareknittogetherinoneand

    possessasupernalUnityandsuper-essentiallypre-exist.Henceall

    thingsarerightlyreferredandattributeduntoIt,sincebyItandin

    ItanduntoItallthingspossesstheirexistence,co-ordination,

    permanence,cohesion,fulfilment,andinnatetendency.Andyouwill

    notfindanythingin.theworldbutderivesfromtheOne(which,ina

    super-essentialsense,isthenameofthewholeGodhead)bothits

    individualexistenceandtheprocessthatperfectsandpreservesit.

    [509]Andwealsomust,inthepoweroftheDivineUnity,turnfrom

    theManytotheOneanddeclaretheUnityofthewholesingleGodhead,

    whichistheOneCauseofallthings;beforealldistinctionsofOne

    andMany,PartandWhole,DefinitenessandIndefiniteness,[510]

    FinitudeandInfinitude;[511]givingdefiniteshapetoallthings

    thathaveBeing,andtoBeingitself;theCauseofeverythingandof

    alltogether——aCausebothco-existentandpre-existentand

    transcendent,andallthesethingsatonce;yea,beyondexistentUnity

    itself,andgivingdefiniteshapetoexistentUnityitself.ForUnity,

    asfoundinthecreatures,isnumerical;andnumberparticipatesin

    Essence:buttheSuper-EssentialUnitygivesdefiniteshapeto

    existentunityandtoeverynumber,andisItselftheBeginning,the

    Cause,theNumericalPrincipleandtheLawofUnity,numberandevery

    creature.Andhence,whenwespeakoftheAll-TranscendentGodheadas

    anUnityandaTrinity,ItisnotanUnityoraTrinitysuchascanbe

    knownbyusoranyothercreature,thoughtoexpressthetruthofIts

    utterSelf-UnionandItsDivineFecundityweapplythetitlesof

    "Trinity"and"Unity"toThatWhichisbeyondalltitles,expressing

    undertheformofBeingThatWhichisbeyondBeing.[512]ButnoUnity

    orTrinityorNumberorOnenessorFecundityoranyotherthingthat

    eitherisacreatureorcanbeknowntoanycreature,isabletoutter

    themystery,beyondallmindandreason,ofthatTranscendentGodhead

    whichsuper-essentiallysurpassesallthings.Ithathnoname,norcan

    Itbegraspedbythereason;Itdwellsinaregionbeyondus,where

    ourfeetcannottread.Eventhetitleof"Goodness"wedonotascribe

    toItbecausewethinksuchanamesuitable;butdesiringtoframe

    someconceptionandlanguageaboutthisItsineffableNature,we

    consecrateasprimarilybelongingtoIttheNamewemostrevere.And

    inthistooweshallbeinagreementwiththeSacredWriters;

    neverthelesstheactualtruthmuststillbefarbeyondus.Hencewe

    havegivenourpreferencetotheNegativemethod,becausethislifts

    thesoulaboveallthingscognatewithitsfinitenature,and,guiding

    itonwardthroughalltheconceptionsofGod-sBeingwhichare

    transcendedbythatBeingexceedingallName,Reason,andKnowledge,

    reachesbeyondthefarthestlimitsoftheworldandtherejoinsus

    untoGodHimself,insofarasthepowerofunionwithHimis

    possessedevenbyusmen.

    4.TheseIntelligibleNameswehavecollectedandendeavouredto

    expound,thoughfallingshortnotonlyoftheactualmeaningthereof

    (forsuchafailureevenangelswouldbeforcedtoconfess),noryet

    merelyofsuchutteranceasangelswouldhavegivenconcerningthem

    (forthegreatestofthoseamonguswhotouchthesethemesarefar

    inferiortothelowestoftheangels);noryetdowemerelyfall

    behindtheteachingoftheSacredWritersthereonoroftheAscetics,

    theirfellow-labourers,butwefallutterlyandmiserablybehindour

    owncompeers.Andhenceifourwordsaretrueandwehavereally,so

    farasinuslies,attainedsomeintellectualgraspoftherightway

    toexplaintheNamesofGod,thethanksareduetoHimWhoisthe

    Creatorofallthings;grantingfirstthefacultyofspeechandthen

    thepowertouseitwell.AndifanySynonymhathbeenpassedoverwe

    mustsupplyandinterpretthatalsobythesamemethods.Andifthis

    treatmentiswrongorimperfect,andwehaveerredfromtheTruth

    eitherwhollyorinpart,Ibegthyloving-kindnesstocorrectmy

    unwillingignorance,tosatisfywithargumentmydesireforknowledge,

    tohelpmyinsufficientstrengthandhealmyinvoluntaryfeebleness;

    andthat,obtainingthystorespartlyfromthyselfandpartlyfrom

    othersandwhollyfromtheGood,thouwiltalsopassthemontous.

    AndIpraytheebenotwearyinthiskindnesstoafriend,forthou

    seestthatwehavenotkepttoourselvesanyoftheHierarchic

    Utteranceswhichhavebeenhandeddowntous,buthaveimpartedthem

    withoutadulterationbothtoyourselvesandtootherholymen,and

    willcontinuesotodoaslongaswehavethepowertospeakandyou

    tohear.Sowillwedonodespiteuntothetradition,unlessstrength

    failusfortheperceptionortheutteranceoftheseTruths.Butbe

    thesemattersasGodwills[513]thatweshoulddoorspeak.

    AndbethisnowtheendofourtreatiseconcerningtheIntelligible

    NamesofGod.NowwillIproceed,Godhelpingme,totheSymbolical

    Divinity.

    _________________________________________________________________

    [494]Religion,initshighestforms,andPhilosophyandNatural

    SciencepostulateandseeksomeUnitybehindtheworld.HenceUnityis

    regardedastheultimateattribute.ThusPlotinuscallstheAbsolute

    "TheOne."GodpossessesallAttributesnotseparatelybut

    indivisibly,aspurelightcontainsallcolours.

    [495]ThoughtheGodheadistheSuper-Essenceofthecreatures,yeton

    theotherhandItisdistinctfromthembecauseIttranscendsthem.

    (Seenextnote.)Thisaspectofdistinctnessismanifestedinthefact

    thattheEmanationofAbsoluteLife,etc.,isdistinctfromthe

    PersonsoftheTrinity,theaspectofidentityismanifestedinthe

    factthatTheypossessAbsoluteLifeantecedentlytotheactof

    Emanation.

    [496]TheGodheadisPerfect:(1)absolutely,andnotbyparticipation

    insomeotheressence;(2)transcendently,andnotinsuchamanneras

    tohedifferentiatedfrothotheressences(foronthesuper-essential

    planeoftheUndifferentiatedGodheadthereisnootheressencethan

    It).TheEmanationofAbsoluteLife,etc.,isperfectabsolutely,

    because,beingadirectoverflowfromtheGodhead,itdoesnot

    participateinanyotherEssence;butnottranscendently,becauseit

    isdifferentiatedfromtheparticularthingswhichshareit.Thatis

    whyitdoesnotcontainExemplars.Thecreatures.possesstheirtrue

    andundifferentiatedbeingnotintheEmanationbutintheultimate

    Godhead.TheEmanationis,wemaysay,transcendental,ortimeless,

    butnottranscencient,orundifferentiated.D.,bysayingthat"inIts

    transcendenceItpenetratestoallthingsatonceandbeyond

    them,"teachesincidentallythattheGodhead-sTranscendenceand

    Immanenceareultimatelythesamefact.Theyaretwowaysoflooking

    attheonetruthofItsUndifferentiation.SinceItis

    undifferentiatedtheGodheadisbeyondourindividualbeing;butsince

    ItisundifferentiatedItisnotultimatelyotherthanourselves.It

    isbeyondouressenceandisourSuper-Essence.Thetheoryofmere

    TranscendenceisDeism,thatofmereImmanenceisPantheism.True

    religiondemandsbothinonefactandasonefact.SoGodisbothnear

    andfar(seetheBiblepassim).HeisfarbecauseHeisnearertous

    thanourownsoulsare."Thouwastwithin,Iwasoutside"(St.

    Augustine).HencetrueIntroversionisanactofself-transcendence.

    Wemustloseourselvestofindourselves.

    [497]Identicalbecausetimeless.

    [498]"Perfect,"atermtakenfromtheMysteriesexpressingthefinal

    stateoftheinitiated.

    [499]Seep.184,n.3.

    [500]Cf.X.,2.

    [501]TheGodheadisnotoneindividual,oressence,amongothers,but

    istheSuper-Essenceofthemall.Thenumbers1,2,3,4,etc.=1x

    1,1x2,1x3,1x4,etc.Thusintheform"1x1"thefirstfigure

    representstheunityunderlyingallnumbers,thesecondfigure

    representsunityasaparticularnumberamongothernumbers.Thefirst

    figuremaythusbetakenasasymboloftheGodhead,thesecondfigure

    asasymbolofallcreatedunity.

    [502]Thoughcreatedunitydiffers(seelastnote)fromUncreated

    Unity,yetitis,sotospeak,areflectionthereof,asessenceisa

    reflectionofSuper-Essence.Soeachnumber,becausebasedonan

    underlyingUnity,isitselfaunit,andtheunderlyingUnityofthe

    Godheadshinesthroughtheworldinalltheharmoniesandsystemsof

    things.

    [503]Atreeisonetreethough(1)madeupofroot,trunk,branches,

    leaves,etc.,(2)greenintheleavesandbrowninthetrunk,etc.

    [504]Therearemanyoakswithdifferentcapacitiesofgrowthand

    productiveness,yetallbelongtothesame"oakspecies";andthere

    aremanyspeciesorkindsoftrees(oaks,chestnuts,firs,etc.)yet

    allbelongtothegenus"tree."

    [505]Aman-sthoughts,desiresandactsofwillallspringfromhis

    onepersonality.

    [506]Justasintheseries1x2,1x3,1x4,etc.,ifyoudestroy

    the2,3,4,etc.,the1remains,soiftheuniversedisappearedthe

    Godheadwouldstillremain.(Cf.EmilyBront?"Everyexistencewould

    existinThee.")

    [507]AllthingspossessthesameSuper-Essence,andthatiswhythey

    areconnectedtogetherinthisworld.

    [508]Cf.p.186,n.3.

    [509]i.e.Bothitsunityinspaceanditsunityintime.

    [510]Athingisdefinitewhenwecansayofit:"Thisisnotthat,"

    indefinitewhenitisdoubtfulwhetherthisis,orisnot,that.The

    Godheadnotbeingaparticularthing,belongstoaregionwherethere

    isno"this"or"that."Sowecannotsay,onthatultimateplane

    either:"Thisisnotthat,"or,"Itisdoubtfulwhetherthisisthat."

    HencethemysticalactofUnknowing.Knowledgedistinguishesthings,

    Unknowingpassesbeyondthisactyetwithoutconfusion.InUnknowing

    thedistinctionbetweenThinkerandObjectofThoughtis(fromone

    pointofview)gone;andyetthepsychicalstateisaluminouslyclear

    one.OurpersonalitiesintheirSuper-Essencearemergedyet

    unconfused.

    [511]Seep.162on"Greatness"and"Smallness."

    [512]Numericalunityisanumberamongothernumbersandsoimplies

    differentiation.TheGodheadisundifferentiated.

    [513]Thisanthropomorphicphraseisnotinconsistentwiththe

    conceptionsD.hasbeenexpounding;becauseheregardsthelimitsof

    individualhumancapacities,etc.,astimelesslyexistentinthe

    Super-Essence.Byanatural,thoughinadequate,metaphor,thelimits

    oftheresultingactivitiesarespokenofasduetoGod-sWill.

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    THEMYSTICALTHEOLOGY

    CHAPTERI

    WheatistheDivineGloom.

    Trinty,whichexceedethallBeing,Deity,andGoodness![514]Thou

    thatinstructethChristiansinThyheavenlywisdom!Guideustothat

    topmostheightofmysticlore[515]whichexceedethlightandmore

    thanexceedethknowledge,wherethesimple,absolute,andunchangeable

    mysteriesofheavenlyTruthliehiddeninthedazzlingobscurityof

    thesecretSilence,outshiningallbrilliancewiththeintensityof

    theirdarkness,andsurchargingourblindedintellectswiththe

    utterlyimpalpableandinvisiblefairnessofglorieswhichexceedall

    beauty!Suchbemyprayer;andthee,dearTimothy,Icounselthat,in

    theearnestexerciseofmysticcontemplation,thouleavethesenses

    andtheactivitiesoftheintellectandallthingsthatthesensesor

    theintellectcanperceive,andallthingsinthisworldof

    nothingness,orinthatworldofbeing,andthat,thineunderstanding

    beinglaidtorest,[516]thoustrain(sofarasthoumayest)towards

    anunionwithHimwhomneitherbeingnorunderstandingcancontain.

    For,bytheunceasingandabsoluterenunciationofthyselfandall

    things,thoushaltinpurenesscastallthingsaside,andbereleased

    fromall,andsoshaltbeledupwardstotheRayofthatdivine

    Darknesswhichexceedethallexistence.[517]

    Thesethingsthoumustnotdisclosetoanyoftheuninitiated,bywhom

    Imeanthosewhoclingtotheobjectsofhumanthought,andimagine

    thereisnosuper-essentialrealitybeyond;andfancythattheyknow

    byhumanunderstandingHimthathasmadeDarknessHissecretplace.

    [518]And,iftheDivineInitiationisbeyondsuchmenasthese,what

    canbesaidofothersyetmoreincapablethereof,whodescribethe

    TranscendentCauseofallthingsbyqualitiesdrawnfromthelowest

    orderofbeing,whiletheydenythatitisinanywaysuperiortothe

    variousungodlydelusionswhichtheyfondlyinventinignoranceof

    thistruth?[519]Thatwhileitpossessesallthepositiveattributes

    oftheuniverse(beingtheuniversalCause),yetinastrictersense

    Itdoesnotpossessthem,sinceIttranscendsthemall,wherefore

    thereisnocontradictionbetweenaffirminganddenyingthatIthas

    theminasmuchasItprecedesandsurpassesalldeprivation,being

    beyondallpositiveandnegativedistinctions?[520]

    SuchatleastistheteachingoftheblessedBartholomew.[521]Forhe

    saysthatthesubject-matteroftheDivineScienceisvastandyet

    minute,andthattheGospelcombinesinitselfbothwidthand

    straitness.Methinkshehasshownbythesehiswordshowmarvellously

    hehasunderstoodthattheGoodCauseofallthingsiseloquentyet

    speaksfewwords,orrathernone;possessingneitherspeechnor

    understandingbecauseitexceedethallthingsinasuper-essential

    manner,andisrevealedinItsnakedtruthtothosealonewhopass

    rightthroughtheoppositionoffairandfoul,[522]andpassbeyond

    thetopmostaltitudesoftheholyascentandleavebehindthemall

    divineenlightenmentandvoicesandheavenlyutterancesandplunge

    intotheDarknesswheretrulydwells,assaiththeScripture,thatOne

    Whichisbeyondallthings.Fornotwithoutreason[523]isthe

    blessedMosesbiddenfirsttoundergopurificationhimselfandthento

    separatehimselffromthosewhohavenotundergoneit;andafterall

    purificationhearsthemany-voicedtrumpetsandseesmanylightsflash

    forthwithpureanddiverse-streamingrays,andthenstandsseparate

    fromthemultitudesandwiththechosenpriestspressesforwardtothe

    topmostpinnacleoftheDivineAscent.Neverthelesshemeetsnotwith

    GodHimself,yethebeholds——notHimindeed(forHeisinvisible)——but

    theplacewhereinHedwells.AndthisItaketosignifythatthe

    divinestandthehighestofthethingsperceivedbytheeyesofthe

    bodyorthemindarebutthesymboliclanguageofthingssubordinate

    toHimwhoHimselftranscendeththemall.ThroughthesethingsHis

    incomprehensiblepresenceisshownwalkinguponthoseheightsofHis

    holyplaceswhichareperceivedbythemind;andthenItbreaksforth,

    evenfromthethingsthatarebeheldandfromthosethatbeholdthem,

    andplungesthetrueinitiateuntotheDarknessofUnknowingwherein

    herenouncesalltheapprehensionsofhisunderstandingandis

    enwrappedinthatwhichiswhollyintangibleandinvisible,belonging

    whollytoHimthatisbeyondallthingsandtononeelse(whether

    himselforanother),andbeingthroughthepassivestillnessofall

    hisreasoningpowersunitedbyhishighestfacultytoHimthatis

    whollyUnknowable,ofwhomthusbyarejectionofallknowledgehe

    possessesaknowledgethatexceedshisunderstanding.

    CHAPTERII

    HowitisnecessarytobeunitedwithandrenderpraisetoHimWhois

    thecauseofallandaboveall.

    UntothisDarknesswhichisbeyondLightwepraythatwemaycome,and

    mayattainuntovisionthroughthelossofsightandknowledge,and

    thatinceasingthustoseeortoknowwemaylearntoknowthatwhich

    isbeyondallperceptionandunderstanding(forthisemptyingofour

    facultiesistruesightandknowledge),[524]andthatwemayoffer

    Himthattranscendsallthingsthepraisesofatranscendenthymnody,

    whichweshalldobydenyingorremovingallthingsthatare——likeas

    menwho,carvingastatueoutofmarble,removealltheimpediments

    thathindertheclearperceptiveofthelatentimageandbythismere

    removaldisplaythehiddenstatueitselfinitshiddenbeauty.[525];

    Nowwemustwhollydistinguishthisnegativemethodfromthatof

    positivestatements.Forwhenweweremakingpositivestatements[526]

    webeganwiththemostuniversalstatements,andthenthrough

    intermediatetermswecameatlasttoparticulartitles,[527]butnow

    ascendingupwardsfromparticulartouniversalconceptionswestrip

    offallqualities[528]inorderthatwemayattainanakedknowledge

    ofthatUnknowingwhichinallexistentthingsisenwrappedbyall

    objectsofknowledge,[529]andthatwemaybegintoseethat

    super-essentialDarknesswhichishiddenbyallthelightthatisin

    existentthings.

    CHAPTERIII

    WhataretheaffirmativeexpressionsrespectingGod,andwhatarethe

    negative.

    NowIhaveinmyOutlinesofDivinitysetforththoseconceptions

    whicharemostpropertotheaffirmativemethod,andhaveshownin

    whatsenseGod-sholynatureiscalledsingleandinwhatsense

    trinal,whatisthenatureoftheFatherhoodandSonshipwhichwe

    attributeuntoIt;whatismeantbythearticlesoffaithconcerning

    theSpirit;howfromtheimmaterialandindivisibleGoodtheinterior

    raysofItsgoodnesshavetheirbeingandremainimmovablyinthat

    stateofrestwhichbothwithintheirOriginandwithinthemselvesis

    co-eternalwiththeactbywhichtheyspringfromIt;[530]inwhat

    mannerJesusbeingaboveallessence[531]hasstoopedtoanessential

    stateinwhichallthetruthsofhumannaturemeet;andalltheother

    revelationsofScripturewhereofmyOutlinesofDivinitytreat.Andin

    thebookoftheDivineNamesIhaveconsideredthemeaningas

    concerningGodofthetitlesGood,Existent,Life,Wisdom,Powerand

    oftheothertitleswhichtheunderstandingframes,andinmySymbolic

    DivinityIhaveconsideredwhatarethemetaphoricaltitlesdrawnfrom

    theworldofsenseandappliedtothenatureofGod;whatarethe

    mentalormaterialimagesweformofGodorthefunctionsand

    instrumentsofactivityweattributetoHim;whataretheplaceswhere

    HedwellsandtherobesHeisadornedwith;whatismeantbyGod-s

    anger,grief,andindignation,orthedivineinebriationandwrath;

    whatismeantbyGod-soathandHismalediction,byHisslumberand

    awaking,andalltheotherinspiredimageryofallegoricsymbolism.

    AndIdoubtnotthatyouhavealsoobservedhowfarmorecopiousare

    thelasttermsthanthefirstforthedoctrinesofGod-sNatureand

    theexpositionofHisNamescouldnotbutbebrieferthantheSymbolic

    Divinity.[532]Forthemorethatwesoarupwardsthemoreour

    languagebecomesrestrictedtothecompassofpurelyintellectual

    conceptions,evenasinthepresentinstanceplungingintothe

    Darknesswhichisabovetheintellectweshallfindourselvesreduced

    notmerelytobrevityofspeechbuteventoabsolutedumbnessbothof

    speechandthought.Nowintheformertreatisesthecourseofthe

    argument,asitcamedownfromthehighesttothelowestcategories,

    embracedanever-wideningnumberofconceptionswhichincreasedat

    eachstageofthedescent,butinthepresenttreatiseitmounts

    upwardsfrombelowtowardsthecategoryoftranscendence,andin

    proportiontoitsascentitcontractsitsterminology,andwhenthe

    wholeascentispasseditwillbetotallydumb,beingatlastwholly

    unitedwithHimWhomwordscannotdescribe.[533]Butwhyisit,you

    willask,thatafterbeginningfromthehighestcategorywhenone

    methodwasaffirmativewebeginfromthelowestcategorywhereitis

    negative?[534]Because,whenaffirming,theexistenceofthatwhich

    transcendsallaffirmation,wewereobligedtostartfromthatwhich

    ismostakintoIt,andthentomaketheaffirmationonwhichtherest

    depended;butwhenpursuingthenegativemethod,toreachthatwhich

    isbeyondallnegation,wemuststartbyapplyingournegationsto

    thosequalitieswhichdiffermostfromtheultimategoal.Surelyitis

    truertoaffirmthatGodislifeandgoodnessthanthatHeisairor

    stone,andtruertodenythatdrunkennessorfurycanbeattributedto

    HimthantodenythatthemayapplytoHimthecategoriesofhuman

    thought.[535]

    CHAPTERIV

    ThatHeWhoisthePre-eminentCauseofeverythingsensiblyperceived

    isnotHimselfanyoneofthethingssensiblyperceived.

    Wethereforemaintain[536]thattheuniversalCausetranscendingall

    thingsisneitherimpersonalnorlifeless,norirrationalnorwithout

    understanding:inshort,thatItisnotamaterialbody,andtherefore

    doesnotpossessoutwardshapeorintelligibleform,orquality,or

    quantity,orsolidweight;norhasItanylocalexistencewhichcanbe

    perceivedbysightortouch;norhasItthepowerofperceivingor

    beingperceived;nordoesItsufferanyvexationordisorderthrough

    thedisturbanceofearthlypassions,oranyfeeblenessthroughthe

    tyrannyofmaterialchances,oranywantoflight;noranychange,or

    decay,ordivision,ordeprivation,orebbandflow,oranythingelse

    whichthesensescanperceive.Noneofthesethingscanbeeither

    identifiedwithitorattributeduntoIt.

    CHAPTERV

    ThatHeWhoisthePre-eminentCauseofeverythingintelligibly

    perceivedisnotHimselfanyoneofthethingsintelligiblyperceived.

    Oncemore,ascendingyethigherwemaintain[537]thatItisnotsoul,

    ormind,orendowedwiththefacultyofimagination,conjecture,

    reason,orunderstanding;norisItanyactofreasonor

    understanding;norcanItbedescribedbythereasonorperceivedby

    theunderstanding,sinceItisnotnumber,ororder,orgreatness,or

    littleness,orequality,orinequality,andsinceItisnotimmovable

    norinmotion,oratrest,andhasnopower,andisnotpoweror

    light,anddoesnotlive,andisnotlife;norisItpersonalessence,

    oreternity,ortime;norcanItbegraspedbytheunderstandingsince

    Itisnotknowledgeortruth;norisItkingshiporwisdom;norisIt

    one,norisItunity,norisItGodhead[538]orGoodness;norisIta

    Spirit,asweunderstandtheterm,sinceItisnotSonshipor

    Fatherhood;norisItanyotherthingsuchasweoranyotherbeing

    canhaveknowledgeof;nordoesItbelongtothecategoryof

    non-existenceortothatofexistence;nordoexistentbeingsknowIt

    asitactuallyis,nordoesItknowthemastheyactuallyare;[539]

    norcanthereasonattaintoIttonameItortoknowIt;norisit

    darkness,norisItlight,orerror,ortruth;[540]norcanany

    affirmationornegation[541]applytoit;forwhileapplying

    affirmationsornegationstothoseordersofbeingthatcomenextto

    It,weapplynotuntoIteitheraffirmationornegation,inasmuchas

    IttranscendsallaffirmationbybeingtheperfectanduniqueCauseof

    allthings,andtranscendsallnegationbythepre-eminenceofIts

    simpleandabsolutenature-freefromeverylimitationandbeyondthem

    all.[542]

    _________________________________________________________________

    [514]Lit."Super-Essential,Supra-Divine,Super-Excellent."

    [515]Lit."Oracles"i.e.tothemostexaltedandmysticalteaching

    ofHolyScripture.

    [516]Gk.agnostosreferstoatranscendentorspiritualUnknowing(as

    disinguishedfrommereignorance).

    [517]"TheSuper-EssentialRayofDivineDarkness."

    [518]i.e.Philosophersandunmysticaltheologians.

    [519]i.e.Thosewhoaccept"populartheology."Thefirststageof

    theisticReligionisanthropomorphic,andGodisthoughtof(like

    Jehovah)asamagnifiedmanofchangingmoods.Popularreligionseldom

    risesabovethislevel,andevengiftedtheologiansoftensinktoit.

    Butitis,D.tellsus,theloweststage.Thencomesametaphysical

    stage.GodisnowthoughtofasatimelessBeingandtherefore

    changeless,buttheconceptionofamagnifiedmanhasbeenrefined

    ratherthanabolished.TheultimatetruthaboutGodandourrelation

    toHimisheldtobethatHeisa"Person"andthatHehas"made"the

    world.(ThisattitudeisseenatitsworstinUnitariantheology.

    Bradley-scriticismsonLotzeshowhowthisfailsontheintellectual

    side.TheDoctrineoftheTrinity,byinsistingonanunsolvedMystery

    inGod,preventsOrthodoxtheologyfromrestingpermanentlyinthis

    morass,thoughitoftenhasonefootthere.)Andnon-Christian

    thinkers,inoppositiontothisconception,regardtheultimate

    Realityasimpersonal,whichisaworseerrorstill.Wemustget

    beyondourpartialconceptionsof"personality,""impersonality,"etc.

    Theyareusefulandnecessaryuptoapoint,buttheTruthliesbeyond

    themandistobeapprehendedtoasupernaturalmannerbywhatlater

    writerscall"infused"contemplation.Thesumofthewholematteris

    thatGodisincomprehensible.

    [520]OnViaAffirmativaandViaNegativa,videIntr.,p.26f.

    [521]NowritingsofSt.Bartholomewareextant.PossiblyD.s

    inventing,thoughnotnecessarily.

    [522]VideIntr.,p.21."BeyondGoodandEvil"(thoughnotin

    Nietzsche-ssense).WhenevildisappearsGoodceasestobean

    oppositiontoit,andsoGoodattainsanewcondition.

    [523]Inthefollowingpassagewegetthethreestagestabulatedby

    laterMysticalTheology:(1)Purgation,(2)Illumination,(3)Union.

    [524]SeeIntr.,p.27,ontheecstasy.D.`sterminologyisalways

    exactthoughexuberant——orratherexuberantbecauseexact.And,since

    ifthemind,inthinkingofanyparticularthing,givesitselftothat

    thingandsobelongstoit,inutterlyceasingtobelongtoitselfit

    ceasestohaveanyself-consciousnessandpossessesa

    God-consciousnessinstead.Thiswouldbeameremergingofthe

    personality,butthattheGodhead,accordingtoD.,isofsucha

    paradoxicalnatureastocontainallthecreaturesfusedandyet

    distinct(Intr,p.28)sotheselfismergedononesideofitsbeing

    anddistinctontheother.IfIlosemyselfinGod,stillitwill

    alwaysbe"I"thatshalllosemyselfThere.

    [525]ThissimileshowsthattheViaNegativais,inthetruestsense,

    positive.Our"matter-mouldedforms"ofthoughtarethereally

    negativethings.(Cf.Bergson.)Asculptorwouldnotacceptablockof

    iceinplaceofablockofmarble(foricewillnotcarveintoa

    statue);andyettheblockofmarbleisnot,assuch,astatue.So,

    too,theChristianwillnotacceptanimpersonalGodinsteadofa

    personalGod(foranimpersonalBeingcannotbeloved),andyeta

    "personal"Godisnot,assuch,theObjectoftheMysticalquest.The

    conceptionofPersonalityenshrines,butisnot,theUltimateReality.

    IfD.wereopentothechargeofpurenegativitysooftenbrought

    againsthim,hewouldhavewantedtodestroyhisblockofmarble

    insteadofcarvingit.

    [526]Namely,intheDivineNamesandintheOutlines;seeChap.III.

    [527]IntheDivineNamesD.beginswiththenotionofGoodness(which

    heholdstobepossessedbyallthings)andproceedsthenceto

    Existence(whichisnotpossessedbythingsthatareeitherdestroyed

    oryetunmade),andthencetoWisdom(whichisnotpossessedeitherby

    unconsciousorirrationalformsofLife),andthencetoqualities

    (suchasRighteousness,Salvation,Omnipotence)orcombinationsof

    oppositequalities(suchasGreatnessandSmallness)whicharenot,

    `inthefullsense,applicabletoanycreatureassuch.Thusbyadding

    qualitytoquality("Existence"to"Goodness,""Life"to"Existence,"

    "Wisdom"to"Life,""Salvation,"etc.,to"Wisdom")hereachesthe

    conceptionofGod.ButheconstantlyremindsusintheDivineNames

    thatthesequalitiesapplyadequatelyonlytothemanifestedGodhead

    which,inItsultimateNature,transcendsthem.

    [528]Theprocessfromtheuniversaltotheparticularistheprocess

    ofactualdevelopment(existencebeforelife,andlifebefore

    rationality,etc.);theconverseisthenaturalprocessofthought,

    whichseekstoreferthingstotheiruniversallawsofspecies,etc.

    (DivineNames,V.3).ButthislatterprocessisnotinitselftheVia

    Negativa,butonlythegroundplanofit,differingfromitasa

    groundplanofamountainpathdiffersfromajourneyuptheactual

    pathitself.Theprocessofdevelopinglifecomplicates,butenriches,

    theworld;thatofthoughtsimplifies,butevisceratesit.

    Contemplation,beinganactofthehumanspirit,isaprocessof

    developinglife,andyetfollowsthedirectionofthought.Henceit

    enrichesandsimplifiesatthesametime.

    [529]Cf.p.194,n.1.

    [530]TheGood=(1)theUndifferentiatedGodhead,andhence,in

    Manifestion,(2)GodtheFatherastheFountofGodheadtotheother

    Persons.TheRays=GodtheSonandGodtheHolyGhost,who,as

    manifestedDifferentiations,eternallyproceedfromtheFather.The

    separatebeingoftheThreePersonsexistsontheplaneof

    Manifestation(cf.St.Augustine,whosays:"Theyexistsecundum

    relativumandnotsecundumessentiam").[Augustinesacsnonsecundum

    substantiam.Thetranslatorquotesitcorrectlyinhisintroduction,

    p.10——Ed.]Butthisplaneiseternal.Theywhollyinterpenetrate,

    andthestateofrestisco-eternalwiththeActofTheirProcession,

    becauseTheypossesseternalreposeandeternalmotion.

    [531]Thisisacaseofcommunicatioidiomatum(cf.thetitle"Mother

    ofGod"appliedtotheBlessedVirginMary).TheGodheadofourLord

    isSuper-Essential,notHisManhood.

    [532]TheSymbolicalDivinitywasanattempttospiritualize"popular"

    theology,theDivineNamessoughttospiritualizephilosophical

    theology,thepresenttreatiseisadirectessaytoSpiritual

    Theology.

    [533]AtthelaststagebutonethemindbeholdsanObjecttowhich

    alltermsofthoughtareinadequate.Then,atthelaststage,eventhe

    distinctionbetweenSubjectandObjectdisappears,andtheminditself

    isThatWhichitcontemplates.Thoughtitselfistranscended,andthe

    wholeObject-realmvanishes.OneSubjectnowknowsitselfasthepart

    andknowsitselfastheWhole.

    [534]IntheDivineNamestheorderofprocedurewas:Goodness,

    Existence,Life,etc.Nowitpassesfromsense-perceptiontothought.

    [535]ThisshowsthattheViaNegativaisnotpurelynegative.

    [536]Beingabouttoexplain,inthesetwolastchapters,thatno

    materialormentalqualitiesarepresentintheGodhead,D.safeguards

    thepositionagainstpurenegativitybyexplainingthattheyarenot

    absenteither.Therestofthischapterdealswiththequalities(1)

    ofinanimatematter;(2)ofmateriallife.

    [537]Itisnot(1)aThinkingSubject;nor(2)anActorFacultyof

    Thought;nor(3)anObjectofThought.

    [538]DivineNames,II.7.Godheadisregardedasthepropertyof

    Deifiedmen,andsobelongstorelativity.

    [539]ItknowsonlyItself,andthereknowsallthingsintheir

    Super-Essence——subspecieaeternitatis.

    [540]TruthisanObjectofThought.Therefore,beingbeyond

    objectivity,theultimateRealityisnotTruth.ButstilllessisIt

    Error.

    [541]Cf.p.199,n.2.

    [542]Itis(1)richerthanallconcreteformsofpositiveexistence;

    (2)moresimplethanthebarestabstraction.(Cf.p.196,n.i.)

    _________________________________________________________________

    THEINFLUENCEOFDIONYSIUSINRELIGIOUSHISTORY

    ByW.J.Sparrow-Simpson

    THEsignificanceoftheteachingofDionysiuscannotbeappreciated

    arightwithouttracingtosomeextenthisinfluenceonsubsequent

    religiousthought.

    FourworksoftheAreopagitesurvive.Theyare:Concerningthe

    HeavenlyHierarchy;ConcerningtheEcclesiasticalHierarchy;

    ConcerningtheDivineNames;and,ConcerningMysticalTheology.

    Commentariesuponthembegantobewrittenatanearlydate.Thefirst

    greatpropagatorofDionysiantheorieswastheveryablemonkand

    confessorMaximus.Maximus,whodiedintheyear662,wrotenoteson

    allfourtreatises.Thesestillsurvive,andmaybefoundinthe

    collectededitionoftheworksoftheAreopagite.Maximusis

    remarkablyclearandacute,andcontributednotalittletoextendhis

    Master-sreputation.Hewasgiftedwithasimplicityofstylewhich

    theAreopagitebynomeansshared,andexpoundedwithgreatclearness

    thedifficultpassagesofDionysius.Andcertainlythereaderwillnot

    denythatthosepassagesarebynomeansfew.

    Already,beforeMaximus-slabours,theteachingoftheAreopagitewas

    knownintheWest,andwasappealedtobyPopeMartintheFirstinthe

    LateranCouncilof649.Martincomplainedthatthedoctrineofthe

    Areopagitewasbeingmisrepresented.Dionysiuswasbeingcreditedwith

    asc**ngtoChristonedivino-humanactivity(unaoperatio

    deivirilis),whereaswhatDionysiushadwrittenwasanewdivino-human

    activity(kainetheandrikeenergeia,novaoperatiodeivirilis).[543]

    Apartfromthetheologicalcontroversyimpliedintherespective

    phrases,itisremarkabletofindwhatauthorityisalreadyascribed

    toitsteaching.

    Butitisreallyquiteimpossibletoappreciatethehistoricplaceof

    DionysiuswithoutastudyofJohnScotusErigena.ItwasErigenawho

    inrealitypopularizedDionysiusforLatinChristendom.TheGreek

    writingsoftheAreopagitehadbeensenttotheGallicanChurchby

    PopePaulin757,andremainedfornearlyacenturyunreadinthe

    AbbeyofSt.Denis.ThenErigena,attherequestofCharlestheBald,

    undertooktotranslatethemintoLatin.Thisheaccomplishedforall

    thefourprincipalworks.

    ButErigenadidvastlymorethanmerelyactastranslator.He

    incorporatedtheprinciplesoftheAreopagiteinhiscelebrated

    treatiseDeDivisioneNatur?inwhichhisownspeculativesystemis

    contained,andwhichmaybesaidtobeasrepresentativeofhismind

    astheDePrincipiisisforOrigenortheSummaforSt.Thomas.

    ErigenabaseshiswholeconceptionofDeityontheteachingof

    Dionysius.Thetreatiseisthrownintotheformofadiscussion

    betweentheMasterandaDisciple.Itisanattempttoreconcile

    TheologywithPhilosophyAftertheMasterhasinsistedonthe

    ineffableandincomprehensiblenatureoftheDivineessence,the

    Discipleinquireshowthispropositionistobereconciledwiththe

    teachingoftheTheologiansontheUnityandTrinityofGod.The

    incomprehensibilityoftheFirstCauseappearsself-evident.Andif

    Deityisincomprehensible,definitionisimpossible.Forthatwhich

    cannotbeunderstoodcertainlycannotbedefined.Wecanonlysaythat

    Godis;butwhatHeisweareunabletoaffirm.Butifthisisso,why

    havetheTheologiansventuredtopredicateUnityandTrinityas

    characteristicsoftheultimatereality?

    TotheDisciple-scriticismtheMasterrepliesbyappealingtothe

    teachingoftheAreopagite.DidnottheAreopagiteaffirmthatno

    words,nonames,noexpressionwhatever,canexpressthesupremeand

    causalessenceofallthings?Thatauthorityisquotedasdecisive.

    NeithertheUnitynortheTrinityinGodissuchthattheclearest

    humanintellectisabletoconceiveit.Why,then,havethe

    Theologianstaughtthesedoctrines?

    Erigena-sansweris:Inordertoprovidereligiouspeoplewithsome

    definiteobjectforcontemplationandinstruction.

    Forthispurposethefaithfularebiddentobelieveintheirheartand

    confesswiththeirlipsthatGodisgood,andthatHeexistsinone

    Divineessenceandthreepersons.

    AndthisteachingoftheTheologiansis,intheMaster-sopinion,not

    withoutphilosophicaljustification.

    Forcontemplatingtheineffablecauseofallthings,theTheologians

    speakoftheUnity.

    Thenagain,contemplatingthisDivineUnityasextendedinto

    multiplicity,theyaffirmtheTrinity.AndtheTrinityisthe

    unbegotten,thebegotten,andtheproceeding.

    TheMastergoesontoexplainthedistinctionbetweenaffirmativeand

    negativetheology.Negativetheologydeniesthatcertainthingscanbe

    predicatedofDeity.Affirmativetheologyassertspropositionswhich

    canbepredicated.Thisagainisaltogetherbasedontheteachingof

    Dionysius.

    HeretheDiscipledesirestobeinformedwhyitisthattheAreopagite

    considerssuchpredicatesasgoodness,truth,justice,wisdom,which

    appeartobenotonlyDivinebutthedivinestofattributes,asmerely

    figurativelytransferredfrommantoDeity.

    TheMasterrepliesthatnocharacteristicsapplicabletothefinite

    andlimitedcanbestrictlyapplicabletotheinfiniteandeternal.

    Thus,accordingtoErigena,followingcloselyontheprinciplesofthe

    Areopagite,althoughgoodnessispredicatedofDeity,yetstrictly

    speakingHeisnotgoodness,butplusquambonitasorsuperbonus.

    Similarly,DeityisnotTruth,butplusquamVeritas,andsuper

    eternitas,andplusquamSapiens.

    Henceaffirmationandnegationarealikepermissibleinreferenceto

    Deity.

    IfyouaffirmthatDeityissuper-essential,whatisitpreciselythat

    ismeantbytheuseof"super"?YoudonotinrealityaffirmwhatGod

    is,butsimplythatHeismorethanthosethingswhichexist.But

    wherethedifferenceconsistsyoudonotdefine.

    ButthereasonwhyErigenaassertsthestrictinapplicabilityofthe

    termessentialtoDeityis,thatheinterpretstheterminawaywhich

    involvesspacialrelations.Essenceinallthingsthatexistislocal

    andtemporal.ButDeityisneither.

    DeityasErigenacontemplatesitissimplytheInfiniteandthe

    Absolute;andofthat,nothingwhatevercanbestrictlypredicated

    beyondthefactthatitis.TheCauseofallthingscanonlybeknown

    toexist,butbynoinferencefromthecreaturecanweunderstandwhat

    itis.

    Since,then,ErigenahaspostulatedthephilosophicAbsolute,the

    immutable,impassibleFirstCause,astheDeity,heiscompelledtogo

    ontodenythatDeitycanbesubjecttoaffectionorcapableoflove.

    ThisconclusiontheDiscipleconfessestobeprofoundlystartling.It

    appearstocontradictthewholeauthoritybothoftheScripturesand

    oftheFathers.Atthesametimeitisalllogicalenough,granting

    theFirstCausetobeincapableofactionorpassion,whichseemsto

    involvetheImmutableinchange:acontradictionoftheveryideaof

    Deity.Itisalllogicalenough.ButwhatabouttheScriptures,which

    teachthecontrary?Andwhatofthesimplebelievers,whowillbe

    horrifiediftheyhearsuchpropositions?

    TheMasterassurestheDisciplethatthereisnoneedtobealarmed.

    Forheisnowemployingthemethodofspeculativereason,notthe

    methodofauthority.HeagreeswithDionysius,forDionysiushadsaid

    asmuch,thattheauthorityoftheScriptureisinallthingstobe

    submittedto.ButScripturedoesnotgiveustermsadequatetothe

    representationofDeity.Itfurnishesuswithcertainsymbolsand

    signs,bycondescensiontoourinfirmities.Dionysiusisagain

    appealedtoinconfirmationofthis.

    Itiscurioustonoticehow,whileprofessedlyengagedinthemethod

    ofspeculativeinquiry,Erigenafallsbackontheauthorityof

    Dionysius:averysignificantproofofthevaluewhichheascribedto

    theAreopagite.

    So,then,atlasttheconclusionisreachedthat,strictlyspeaking,

    nothingwhatevercanbepredicatedconcerningDeity,seeingthatHe

    surpassesallunderstanding,andismoretrulyknownbyournescience,

    ignoranceconcerningHimbeingthetruestwisdom,andournegations

    morecorrectthanouraffirmations.Forwhateveryoudenyconcerning

    Himyoudenycorrectly,whereasthesamecannotbesaidofwhatyou

    mayaffirm.

    Nevertheless;subjecttothispremiseofacknowledgedinadequacy,

    qualitiesmayberightlyascribedtoDeitybywayofsymbolical

    representation.

    Hence,itiscorrecttomaintainthattrueauthoritydoesnot

    contradictrightreason,norrightreasontrueauthority.Bothspring

    fromonesource,andthatonesourceisDivine.

    ThusbyametaphorGodmaybedescribedasLove,although,asamatter

    offact,Hetranscendsit.

    IthasbeenamatteroffrequentdisputewhetherthesystemofErigena

    isfundamentallyChristianorPantheistic.Inthe.carefulstudyof

    ErigenabyTheodorChristliebitismaintainedthat,whilesentences

    maybequotedoneitherside,andtheauthorvacillates,nowtowards

    Theism,nowinaPantheisticdirection,hisattemptedreconciliation

    ofTheologywithPhilosophyendsinthesupremacyofthelatter,and

    intheabolitionoftheessentialcharacteristicsoftheChristian

    Revelation.

    ThattheDeitycannotbecomprehendedbyhumanintelligenceisa

    commonplaceofallthegreatearlytheologiansoftheChurch.Itcan

    berichlyillustratedfromthetheologicalorationsofSt.Gregory

    Nazianzen,orthewritingsofSt.AugustineandSt.Hilaryuponthe

    HolyTrinity.Butthenthesetheologiansalsomaintainedwithequal

    convictionthatGodcouldbeapprehendedbyman.Forthisbalancing

    considerationErigenafindsnoplace.GodisforErigenathatofwhich

    nodistinctivequalitycanbepredicated.Godisineffectthe

    Absolute.

    ButthenwhatbecomesofGod-sself-consciousness?InChristlieb-s

    opinionErigena-sconceptionoftheDeityprecludesanyfirmholdon

    theDivineself-consciousness.Self-consciousnessinvolvesawhole

    contentofideas,aworldofthought,whichcontradictstheabsolute

    self-identityascribedbyErigenatotheDeity.

    InhisanxietytoexplainthetranscendentexcellenceofDeity,the

    superlativeexaltationabovethecontingentandthemutable,Erigena

    seemsintheopinionofhiscriticstohaveover-reachedthetruthand

    reducedtheDeitytoanabstractioninwhichperfectionand

    nothingnessareidentified.

    Erigena-sconclusionraisesinrealitytheallimportantproblemso

    constantlydebatedinmodernthought,whethertheAbsoluteisthe

    properconceptionofDeity,andwhethertheGodofreligionandof

    factisnotratherspirit,self-consciousness,andperfect

    personality.TheteachingofDionysiusintheexpositionofErigena

    becamescarcelydistinguishablefromPantheism.

    ChristliebfindsasimilarunsatisfactorinessinErigena-stheoryof

    theTrinity.

    Itwillberememberedthat,aftermaintainingashisfundamental

    positionthatDeitycannotbedefinedbecauseitcannotbe

    comprehended,andthatnothingwhatevercanbeaffirmedconcerningit

    beyondthefactofitsbeing,Erigenawentontojustifythe

    theologiansoftheChurchinaffirmingtheUnityandtheTrinity.But

    thegroundsonwhichErigenajustifiedtheauthoritiesoftheChurch

    aresignificant.Hedidnotjustifythedoctrineonthegroundthatit

    wasatruthrevealed,orbecauseitwasaninferencedemandedofthe

    factandclaimofChrist.ItisremarkablehowobscureaplaceChrist

    occupiesinErigena-sconceptionofDeity.ThegroundonwhichErigena

    wouldjustifythedoctrineisthatUnityandMultiplicitymayfairly

    beascribedtotheFirstCauseofallthings,becauseDeitycanbe

    regardedinitssimplicityasoneandthenregardedasextendedinto

    multiplicity.

    Butitisimpossibletoavoidthecriticismthatthisascriptionof

    UnityandMultiplicitytoDeityisnotthesamethingasthedoctrine

    oftheTrinity.NorisitobviouswhyTrinityshouldbesubstituted

    forMultiplicity.Moreover,thisMultiplicityexistssubjectivelyin

    thehumanmindratherthaninthebeingofDeity:sinceitis

    expresslyforbiddenbytheauthor-sfundamentalprincipletosay

    anythingwhateverconcerningDeitybeyondthefactthatitexists.And

    furtherstill,ontheauthor-sprinciplesneitherUnitynor

    MultiplicitycanbestrictlyascribedtoDeity.Bothmustbemergedin

    somethingelsewhichisneithertheonenoryettheother,andwhich

    escapesallpossibledefinition.

    Itisscarcelywonderful,therefore,thatChristliebshouldconclude

    thatonErigena-sprinciplesthedoctrineoftheTrinityisnotreally

    tenable.ErigenacertainlyendeavourstoapproximatetotheChurch-s

    Tradition,andtogiveitanintellectualjustification.Butinspite

    oftheseendeavoursheisunabletomaintainanyrealdistinctionsin

    hisTrinity.Theyhavenoactualsubstantialexistencewhatever.They

    aremerenamesandnotrealities.Theremaybeappearances.Butinits

    essentialbeing,accordingtoErigena,Deityisneitherunitynor

    trinity,butanincomprehensiblesomewhatwhichtranscendsthemboth.

    ForErigenaboththeUnitarianandtheTrinitarianrepresentationsof

    Godarealikeproductsofsubjectivehumanreflection.Theyare

    neitherofthemobjectedrealities.Ifyourestoneitherofthemyou

    areaccording,toErigena,mistaken.ForGodismorethanUnityand

    morethanTrinity.

    LookingbackonthewholecourseofErigena-sexpositionofDionysian

    principles,weseethattheAreopagitehadidentifiedGodwiththe

    Absolute.DeanIngesaysthat"DionysiustheAreopagitedescribesGod

    theFatheras-superessentialindetermination,-`theunitywhich

    unifieseveryunity,-`theabsoluteno-thingwhichisaboveall

    reality-`Nomoralortrial,-heexclaimsinaqueerebullitionof

    jargon,`canexpresstheall-transcendinghiddennessofthe

    all-transcendingsuperessentiallysuperexistingsuper-Deity-"[544]

    AndErigenadidnothesitatetodenyBeingtoDeity.Being,inhis

    opinion,isadefect.Thethingsthatarenot,arefarbetterthanthe

    thingsthatare.God,therefore,invirtueofHisexcellence,isnot

    undeservedlydescribedasNihil——nothingness.

    TwoconceptionsofDeityemergeinthisexposition.Oneis,thatthe

    DeityisidenticalwiththeAbsolute.Itisbeyondpersonality,beyond

    goodness,beyondconsciousness,beyondexistenceitself.Nothing

    whatevercanbepredicatedconcerningit.Beingisidenticalwith

    nothingness.Itisabovethecategoryofrelation.Thisisthe

    philosophicconception.

    TheotherconceptionisthatDeitypossessestheattributesof

    self-consciouspersonality.Thisisthereligiousconception.

    IntheexpositionofErigenathephilosophicconceptionisaffirmedto

    bethetrue,whilethereligiousconceptionisregardedasthe

    creationofthetheologiansforthepurposeofexplanationandof

    faith.

    Fromthisdistinctioncertainthingsseemclear.Itseemsclearthat

    thephilosophicconceptionofDeityasidenticalwiththeAbsolute,

    cannotsatisfytherequirementsofreligion,andthatDeitycannot

    becomeanobjectofadorationunlessitisinvestedwiththe

    attributesofpersonality.Thatofwhichnothingcanbepredicated

    cannotbecometheobjectofourworship.

    ButatthesametimeifthereligiousconceptionofDeityas

    self-consciousandpersonalisofferedtoourcontemplationwiththe

    expressprovisothatitdoesnotrepresentwhatGodreallyis,the

    provisoparalysesthewingsofouraspirationandrendersDeity

    impossibleasanobjectofprayer.[545]

    ErigenawasbynomeansapersonagratatotheChurchofhisage.He

    wasametaphysician,withoutthemysticaltendenciesofDionysius,and

    whileheexpoundedtheAreopagite-sideasrousedsuspicionand

    resentmentbytheboldnessofhisconclusions.Atthesametimehis

    translationsofDionysiusmadetheGreekMaster-sprinciplesfamiliar

    totheLatinworld.

    IntheEasternChurchtheAreopagite-sinfluenceisclearlypresentin

    thegreatGreekTheologian,St.JohnofDamascus.Whenspeakingofthe

    inadequacyofhumanexpressionstorepresenttherealityofGodJohn

    DamasceneappealstoDionysius.[546]Andthewholeofhisteachingon

    theDivineincomprehensibilityisclearlyduetotheinfluenceofthe

    Areopagite.Whenwereadthataninferiornaturecannotcomprehendits

    superior,orwhenwefindthedistinctiondrawnbetweennegative

    theologyandaffirmative,betweenthatwhichdeclareswhatGodisnot

    andthatwhichdeclareswhatHeis;andthattheformerpresentsthe

    Divinesuperioritytoallcreatedthings;whenfurtherstillweread

    ofthesuper-essentialessence,andthesuper-divineDeity:weseein

    amomenttheinfluenceofDionysianconceptions.NeverthelessSt.John

    DamasceneisanythingratherthanablindadherentofAreopagite

    teaching.Onthecontraryitisprofoundly,trueasVacherot[547]has

    said,thathefollowsDionysiuswithdiscrimination:orrather,

    perhaps,thathesupplementstheDoctrineoftheDivine

    incomprehensibilitybyverydefiniteteachingontherealityofthe

    distinctionswithintheDeityandontherealityofthepersonal

    IncarnationoftheeternalSonofGodinMary-sSon.Thatistosay,

    thatwhilethePhilosopherappearsintheAreopagitetoeclipsethe

    Theologian,theTheologianinSt.JohnDamascenecontrolsthe

    Philosopher.Thecareful,discriminateuseofDionysiusbythegreat

    GreekSchoolmanismostremarkable.Heassimilatedthetrueelements

    whilerejectingthequestionableorexaggerated.

    ReturningoncemoretotheChurchoftheWest,theinfluenceof

    Dionysiusisseenextending,throughErigena-stranslations,intothe

    Monasticstudies.ThetheologianHugh,oftheAbbeyofSt.Victorat

    Paris,wroteintenbooksaCommentaryontheHeavenlyHierarchyof

    theAreopagite,fullofenthusiasticappreciationofthegreat

    mystic-steaching.

    FarmoreimportantthanthisistheinfluenceexertedbyDionysius

    overthemindofSt.Thomas.ItisnotonlythatSt.Thomaswrotea

    CommentaryontheDivineNames,[548]butintheworksofAquinashis

    ideasareconstantlyreappearing.HeisoneofSt.Thomas-sfavourite

    authorities.Asonebecomesincreasinglymorefamiliarwiththe

    greatestofallthescholastictheologiansthisascendancyofthe

    Greekmysticbecomesmoreandmoreimpressive.Butitisalmost

    needlesstosaythatAquinastreatstheAreopagitecritically.St.

    Thomasisprofoundlyaversefromeverythingwhichresemblesa

    Pantheistictendency.HisteachingalikeontheTrinityandonthe

    Incarnationbelongstoanotherrealmofthoughtfromthatofthe

    neo-Platonist.

    AtalaterperiodmisgivingsaroseintheChurchwhetherthetheology

    oftheAreopagitewas,infact,altogetherabovesuspicion.Solongas

    histraditionalidentificationwiththediscipleofSt.Paulwas

    maintained,andhewascreditedwithbeing,byapostolicappointment,

    firstBishopofAthens,thesedistinctionsmadesuspicionofhis

    orthodoxyseemirreverentandincredible.Butwhentheidentification

    wasquestionedbythehistoricalcriticsoftheseventeenthcentury,

    andthetraditioncompletelydispelled,thenthetermPseudo-Dionysius

    begantobeheardandtoprevail,andcriticismuponitsorthodoxy

    aroseinthelearnedschoolsinFrance.

    LeQuien,inadissertationprefixedtotheworksofSt.John

    Damascene,propoundstheformidableinquiry:NumPseudo-Dionysius

    hreticusfuerit.[549]LeQuienisconvincedthatDionysiusemploys

    languagewhichconfusestheDivineandtheHumaninourLord;failsto

    distinguishaccuratelybetweenpersonandnature;andbetrays

    unquestionablemonophysitetendencies.

    Ontheotherhand,BernarddeRubeis,inhisDissertation,[550]says

    thatLeQuienfailstodojusticetotheauthor-smeaning;andthat

    Aquinasunderstoodtheauthorbetter,andthoughthimorthodox.

    TheUniversityofParisdefendedtheAreopagite.TheUniversityof

    Louvainagreed.TheJesuitseagerlyadvocatedhisorthodoxy.Lessius,

    thecelebratedauthoroftheTreatiseontheDivinePerfections,

    correspondingwithanotherJesuit,FatherLanssel,declaredthathe

    hadreadtheAreopagitefrequently,andhadcarefullystudiedallhis

    writings.Forthirty-sixyearsDionysiushadbeenhischosenpatron,

    alwaysrememberedbyhimintheSacrificeoftheMass,withaprayer

    tobepermittedtosharetheAreopagite-swisdomandspirit.[551]

    WhatdisturbedLessiuswasthattheAreopagitehadnotbeenbetter

    translated.InadequatetermshadbeenputintheLatinrenderingwhich

    mighteasilyleadthereaderintoerror.Formanyinstancesofthis

    mightbeproduced.FatherLanssel,however,iscompelledtoadmit

    quitefranklythattheAreopagite-swritingscontaindifficulties

    whichcannotbelaidtothechargeofhistranslators.St.Thomas

    himselfhadsaidasmuch.

    ThatMasteroftheSchoolmen,thattheologi?apex,whosolvedthe

    hardestproblemsintheologymoreeasilythanAlexandercutthe

    Gordianknot,didnothesitatetosaythatDionysiushabitually

    sufferedfromobscurityofstyle.Thisobscuritywasnotduetolack

    ofskill,buttothedeliberatedesignofconcealingtruthfromthe

    ridiculeoftheprofane.Itwasalsoduetohisuseofplatonic

    expressionswhichare.unfamiliartothemodernmind.Sometimesthe

    Areopagiteis,intheopinionofSt.Thomas,tooconcise,wrappingtoo

    muchmeaningintoasolitaryword.Sometimes,again,heerrs,the

    oppositeway,bytheover-profusenessofhisutterances.Nevertheless,

    thisprofusenessisnotreallysuperfluous,forthosewhocompletely

    scrutinizeitbecomeawareofitssolidityanditsdepth.Thefactis,

    addsFatherLanssel,asIsaacCasaubonasserted,theAeropagite

    inventsnewwords,andunusualunheard-ofandstartlingexpressions.

    TheConfessorMaximusadmittedthathisMasterobscuresthemeaningof

    thesuperabundanceofhisphraseology.

    WhenwecometothenineteenthcenturywefindtheTreatisesofthe

    Areopagitecriticized,notonly,orchiefly,fortheirformandstyle,

    butalsofortheirfundamentalprinciples.

    TheSystemoftheAreopagitewassubjectedtoaverysearching

    criticalanalysisbyFerdinandChristianBaur.(ChristlicheLehrevon

    derDreieinigkeitandMenschwerdungGottes,1842;Bd.II.207-251.)

    AccordingtoDionysius,asunderstoodbyBaur,Godistheabsolute

    UnitywhichstandscontrastedwiththeMany.TheManydenotesthe

    worldofconcretereality.DoubtlessthereisaprocessfromUnityto

    Multiplicity,affirmationandnegation,butthisprocesstakesplace

    solelyinthesubjectiveconsciousness.

    How,then,asksBaur,canthisAreopagiteconceptionofDeitybe

    reconciledwiththeChristianconception,withwhichitappearstobe

    inobviouscontradiction?

    TheAreopagitespeaksoftenofaTriad,anddwellsontheChurch-s

    DoctrineoftheTrinity.Butthetermswhichinhissystemrepresent

    theGodheadaresuchasthesuper-good,thesuper-divine,the

    super-essential.Thesetermsrepresentanabstraction.Ifany

    distinctionexists,thatdistinctioninnocaseexistswithinthe

    Deity,butonlyintheactivitieswhichproceedfromGodasthe

    super-essentialCause.Distinctionsexistinoursubjective

    consciousness.Buttheyhavenoobjectivereality.Ifwecallthe

    DivineMysteryGod,orLife,orEssence,orLight,orWord,weonly

    meantherebytheinfluenceswhichemanatefromthatMystery.

    InBaur-sopinion,therefore,theTrinitarianconception,asheldin

    theTraditionoftheChurch,isinthesystemofDionysiusreducedto

    littlemorethannames.

    Baur-scriticismontheAreopagite-snotionofIncarnationisnotless

    severe.

    TheSystemofDionysiusallowsnodistinctiveandpeculiarIncarnation

    atall.Itallowsnospecialandnewrelationships,butonlya

    continualbecoming.TheIncarnationis,intheAreopagite-sview,

    nothingmorethantheprocessfromUnitytoMultiplicity;whichis

    essentialtoItsconceptionofDeity.IfDionysiusspeaksofthe

    God-manasanindividual,thatiseitheramereconcessionto

    Tradition,oralackofclearnessinitsownconception.Theunionof

    GodwithanindividualsuchastheChristianTraditionpostulates

    cannot,inBaur-sopinion,bereconciledwiththesystemofthe

    Areopagite.

    AsecondmodernopiniononthetheologicalteachingofDionysiusis

    givenbythatsingularlyclearandscepticalFrenchman,Vacherot,in

    hisHistoiredel-coled-Alexandrie,1851,TomeIII.pp.23ff.

    VacherotconsidersthegroupoftreatisesascribedtoDionysiustobe

    themostcuriousmonumentofneo-PlatonistinfluenceoverChristian

    theology.PhilosophyaffirmsthatnegationsconcerningDeityaretrue

    onconditionthattheyexpressnothingdefinite.Intheauthor-s

    opinionTheologycannotreallygiveanypositiveinstruction.

    DionysiusisunderstoodbyVacherottoteachthatmysticaltheologyis

    thesuppressionofdefinitethought.ToknowGodwemustceaseto

    thinkofHim.Thedevoutislostinamysticalobscurityofignorance.

    NothingdefinitecaninrealitybesaidofDeity.

    InVacherot-sopiniontheorthodoxyoftheAreopagiteismorethan

    doubtful.

    TheChristianconceptionpresentsthelivingpersonalself-conscious

    God,CreatorandFatheroftheworld,ineternalinseparablerelation

    withHisSonandHisSpirit,aTrinityinaccessibleinitself,but

    manifesteddirectlyinIncarnation.

    Butintheconceptionofthisneo-PlatonistthinkerDeityisremoved

    toaninfinitedistancefromthehumansoul,andtheTrinityis

    reducedtoamereabstraction.Weareherefarremovedfromthe

    genuineChristiantheology.

    DionysiusistoVacherotaneo-Platonistphilosopherindisguise,who

    whilegoingovertoChristianityretainedhisphilosophicideaswhich

    headroitlycombinedwiththeprinciplesofhisnewbelief.

    AthirdmoderncriticofDionysiusistheLutherantheologian,Dorner.

    DornerwasconcernedonlywiththebearingoftheAreopagite

    principlesonthedoctrineofthePersonofChrist.[552]

    InDorner-sopinionthemysticalChristologyoftheAreopagite"forms

    animportantlinkofconnectionbetweenMonophysitismandthedoctrine

    oftheChurch.""NotthatwemeantoaffirmthattheAreopagitewasa

    declaredMonophysite;certainly,however,thathisentiremodeof

    viewingtheworldandGodbelongtothisfamily."

    WithregardtothedoctrineoftheTrinity,Dornerholdsthatonthe

    principlesofDionysius"seeingthatGodistheOneWhoisatoncein

    allandaboveall——yea,outweighsthenegationofthemanybythe

    DivineUnity——allideaofdistincthypostasisinGodought

    consistentlytoberenounced;intheSuper-EssentialGodeverthing

    sinksdownintounitywithoutdistinctions.Muchissaid,indeed,of

    theMany,alongwiththeOne;buttheTrinityinGodretainsmerelya

    completelyprecariousposition."

    Dorneradds:"TheresultasfarasChristologyisconcernedisvery

    plain;afterlayingdownsuchpremises,itwasimpossibleforthe

    Areopagitetojustify,eitheranthropologicallyortheologically,a

    specificincarnationinoneindividual.Ifhetaughtitatall,itwas

    becausehehadadopteditfromtheCreedsoftheChurch,andhewas

    quiteunabletoputhimselfintoasincereandtruerelationtowards

    it."

    Tothesecriticismsmaybeaddedtheremarksofafourthmodern

    writer,thistimefromthestandpointoftheRomanChurch.Bach,in

    hisveryableHistoryofDogmaintheMiddleAges,saysthat,inthe

    worksoftheAreopagite,Christisfrequentlytreatedinsoidealistic

    afashionthattheconcretepersonalityoftheGod-manisdriveninto

    theshade.ThemysticismofDionysiusisnotfoundedonthehistorical

    personofChrist,norontheworkofRedemptionasafactonce

    actualizedintime.

    HeremaybeaddedacriticismonDionysiusfromaBishopofthe

    EnglishChurch.BishopWestcottwrote——

    "Many,perhaps,willbesurprisedthatsuchaschemeofChristianity

    asDionysiushassketchedshouldevenbereckonedChristianatall."

    [553]Dr.WestcottwentontosayoftheAreopagite-sprinciples:"It

    mustbefranklyadmittedthattheybeartheimpressnotonlyofa

    particularageandschool,butalsoofaparticularman,whichisnot

    whollyofaChristiantype."Andagainelsewhere"verymuchofthe

    systemwasfaultyanddefective."

    InclosingthisshortsurveyoftheplaceofDionysiusinthehistory

    ofreligiousthoughtitisevidentenoughthatweareconfrontedwith

    anexceptionalfigureofunusualascendancy.Heisnotmadeless

    perplexingbythevarietyofestimatesformeduponhistheologybymen

    ofdifferentschoolsandofmarkedability.Thestudentmustbeleft

    todrawhisownconclusions.Butifthoseconclusionsaretobe

    correctlydrawnhemusthavebeforehismind,atleastinoutlines,

    thefactoftheAreopagite-shistoricinfluence.

    ThegeneralimpressionleftuponthemindbytheAreopagite-scritics

    isthattheauthor-sstrengthconsistedinhiscombinationof

    philosophywithmysticism;butthathewasfarmorestrongasa

    philosophicthinkerthanhewasasaChristiantheologian;and,that

    inhiseffortstoreconcileChristianitywithneo-Platonismitisthe

    philosophywhichprevails,notwithoutseriousresultstothetheology

    oftheChurch.Hisgreatestadmirersappeartohaveemployedhimwith

    discretion;tohavebalancedhisstatementswithmoreproportion,and

    tohavereadhiminthelightofstrongCatholicpresuppositionswhich

    tosomeextentneutralizedhisover-emphasis,andsupplementedhis

    omissions.Itisaninterestingspeculationforthetheological

    studentwhatthepositionofthesewritingswouldhavebeeniftheir

    authorhadneverbeenidentifiedwiththediscipleofSt.Paul.

    _________________________________________________________________

    [543]SeeHefele,Conciliengeschichte,Bd.III.196.

    [544]Cf.Inge,ThePhilosophyofPlotinus,II.112.

    [545]Cf.Inge,ThePhilosophyofPlotinus,II.115.

    [546]DeFideOrthodoxa,Bk.I.ch.xii.

    [547]Vacherot-sHistoireCritiquedel-coled-Alexandrie,III.40,

    1851.

    [548]SeeParmaeditionofSt.Thomas,Tom.1V.Opusculumvii.pp.

    259-405.

    [549]Migne,Patrol.Grc.,Tom.XCIV.i.281.

    [550]SeealsotheParmaeditionofSt.Thomas,Tom.XV.430ff.,

    wherethisDissertationisprinted.

    [551]Migne,Patrol.Grc.,Tom.IV.1002.

    [552]Dorner,DoctrineofthePersonofChrist,Div.II.i.157ff.

    [553]Westcott,ReligiousThoughtintheWest,p.188.