On the Divine Names and the Mystical Theology — trans. C. E. Rolt
The translator’s English as printed (C. E. Rolt). The original-language text is not held; names are romanised as the translator printed them.
4. And if all things which move be found desiring not to be at rest but always to perform their proper movements, this also is a desire for that Divine Peace of the Universe which keeps all things in their proper places so that they fall not, and preserves the individual and the motive life of all moving things from removal or declension. And this it doth by reason that the things which move perform their proper functions through being in a constant state of inward peacce.}
5. But if, in affirming that Peace is not desired by all, the objector is thinking of the opposition caused by a falling away from Peace, in the first place there is nothing in the world which hath utterly fallen away from all Unity; for that which is utterly unstable, boundless, baseless, and indefinite hath neither Being nor any inherence in the things that have Being. And if he says that hatred towards Peace and the blessings of Peace is shown by them that rejoice in strife and anger and in conditions of variations and instability, I answer that these also are governed by dim shadows of the desire for Peace; for, being oppressed by the various movements of their passions, they desire (without understanding) to set these at rest, and suppose that the surfeit of fleeting pleasures will give them Peace because they feel themselves disturbed by the unsatisfied cravings which have mastered them.t There is no need to tell how the loving-kindness of Christ cometh bathed in Peace, wherefrom we must learn to cease from strife, whether against ourselves or against one another, or against the angels, and instead to labour together even with the angels for the accomplishment of God’s Will, in accordance with the Providential Purpose of Jesus Who worketh all things in all and maketh Peace, unutterable and foreordained from Eternity, and reconcieth us to Himself, and, in Himself, to the Father. Concerning these supernatural gifts enough hath been said in the Outlines of Divinity with confirmation drawn from the holy testimony of the Scriptures.
each one severally and individually possesses It. The paradox is due to the fact that the question is one of ultimate Reality. All life and individuality start in the individual’s opposition to the rest of the world, for by distinguishing myself from the world I, in a sense, oppose myself to it. This is the basis of selfishness and so of moral evil. But being transmuted by Love, it becomes the basis of all harmony and moral good, and so leads to Peace. And the same principles of opposition and harmony are at work in the whole creation, animate and inanimate alike. (Cf. Dante, Paradiso, I. 103 to end.)
1 Vide supra [Movet Deus sicut Desideratum]: True peace is restful energy, both elements of which are incomplete in the present world but complete in the Godhead.
4. And if all things that move are found to desire, not rest, but always the performance of their proper movements, this too is a desire for that Divine Peace of the Universe which keeps all things in their proper places so that they do not fall, and preserves the individual and the motive life of all moving things from displacement or decline. And it does this because the things that move perform their proper functions by being in a constant state of inward peace.1
5. But if, in asserting that Peace is not desired by all, the objector is thinking of the opposition caused by a falling away from Peace, then, in the first place, there is nothing in the world that has utterly fallen away from all Unity; for what is utterly unstable, boundless, baseless, and indefinite has neither Being nor any inherence in the things that have Being.
And if he says that hatred towards Peace and the blessings of Peace is shown by those who rejoice in strife and anger and in conditions of variation and instability, I answer that these too are governed by dim shadows of the desire for Peace. Oppressed by the various movements of their passions, they desire (without understanding it) to set these at rest, and suppose that a surfeit of fleeting pleasures will give them Peace, because they feel themselves disturbed by the unsatisfied cravings that have mastered them.2
There is no need to tell how the loving-kindness of Christ comes bathed in Peace, from which we must learn to cease from strife, whether against ourselves, against one another, or against the angels, and instead to labour together even with the angels for the accomplishment of God’s Will, in accordance with the Providential Purpose of Jesus, who works all things in all and makes Peace, unutterable and foreordained from Eternity, and reconciles us to Himself and, in Himself, to the Father. Concerning these supernatural gifts enough has been said in the Outlines of Divinity, with confirmation drawn from the holy testimony of the Scriptures.
each one severally and individually possesses It. The paradox arises because the question is one of ultimate Reality. All life and individuality begin in the individual’s opposition to the rest of the world, for by distinguishing myself from the world I, in a sense, oppose myself to it. This is the basis of selfishness, and so of moral evil. But when it is transmuted by Love, it becomes the basis of all harmony and moral good, and so leads to Peace. And the same principles of opposition and harmony are at work in the whole creation, animate and inanimate alike. (Cf. Dante, Paradiso, I. 103 to end.)
1 See above [God moves as the Object of Desire (Movet Deus sicut Desideratum)]: true peace is restful energy, both elements of which are incomplete in the present world but complete in the Godhead.