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.
PAPE Acts 1..23 » xvii. 75 or Col. iv. Er.
2 Victorinus calls God the Father Cessatio, Silentium, or Quies, and also Motus, as distinguished from Motio (the name he gives God the Son), the former kind of movement being the quiescent generator of the latter, since Victorinus was an older contemporary of St. Augustine (see Conf. viii. 2-5) his speculations may have been known to D. The peace of God attracts by its mysterious influence. This influence is, in a sense, an emanation or outgoing activity (or it could not affect us), but it is a thing felt and not understood.
3 It multiplies Itself by entering into the creatures and seeking to be reproduced in each of them. This whole passage throws light on the problem of Personality. If our personalities are ultimately contained in the Absolute, the Absolute is not a Person but a Society of Persons. D. would reply that the Absolute is Supra-Personal, and that in It our personalities have their ultimate existence, outside of themselves, as an undifferentiated Unity, though that ultimate plane needs also and implies the existence of the relative plane on which our personalities exist as differentiated individuals. The Holy Spirit enters into the various individuals, but still possesses One Supra-Personal Godhead. Plotinus says the Godhead is indivisibly divided.
Acts 1..23, xvii. 75, or Col. iv. Er.
2 Victorinus calls God the Father Cessatio, Silentium, or Quies, and also Motus, as distinguished from Motio (the name he gives to God the Son), the former kind of movement being the quiescent generator of the latter. Since Victorinus was an older contemporary of St. Augustine (see Conf. viii. 2-5), his speculations may have been known to D. The peace of God attracts by its mysterious influence. This influence is, in a sense, an emanation or outgoing activity (or it could not affect us), but it is something felt and not understood.
3 It multiplies Itself by entering into the creatures and seeking to be reproduced in each of them. This whole passage throws light on the problem of Personality. If our personalities are ultimately contained in the Absolute, then the Absolute is not a Person but a Society of Persons. D. would reply that the Absolute is Supra-Personal, and that in It our personalities have their ultimate existence, outside themselves, as an undifferentiated Unity — though that ultimate plane also needs and implies the existence of the relative plane on which our personalities exist as differentiated individuals. The Holy Spirit enters into the various individuals, but still possesses One Supra-Personal Godhead. Plotinus says the Godhead is indivisibly divided.