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.
CHAR GE 240!
Concerning “Perfect” and “One.”
1. SO much for these titles. Now let us, if thou art willing, proceed to the most important Title of all. For the Divine Science attributes all qualities to the Creator of all things and attributes them all together, and speaks of Him as One! Now such a Being is Perfect: not only in the sense that It is Absolute Perfection and possesseth in Itself and from Itself distinctive Uniformity of Its existence 2 and that It is wholly perfect in Its whole Essence, but also in the sense that, in Its transcendence It is beyond Perfection; and that, while giving definite form or limit to all that is indefinite, It is yet in Its simple Unity raised above all limitation, and is not contained or comprehended by anything, but penetrates to all things at once and beyond them in Its unfailing bounties and never-ending activities.» Moreover, the
1 Religion, in its highest forms, and Philosophy and Natural Science postulate and seek some Unity behind the world. Hence Unity is regarded as the z/¢imate attribute. Thus Plotinus calls the Absolute “The One.” God possesses all Attributes not separately but indivisibly, as pure light contains all colours.
2 Though the Godhead is the Super-Essence of the creatures, yet on the other hand It is distinct from them because It transcends them. (See next note.) This aspect of distinctness is manifested in the fact that the Emanation of Absolute Life, etc., is distinct from the Persons of the Trinity, the aspect of identity is manifested in the fact that They possess Absolute Life antecedently to the act of Emanation.
3 The Godhead is Perfect: (1) absolutely, and not by participation in some other essence; (2) transcendently, and not in such a manner as to be differentiated from other essences (for on the super-essential plane of the Undifferentiated Godhead there is no other essence than It). The Emanation of Absolute Life, etc., is perfect absolutely, because, being a direct overflow from the Godhead, it does not participate in any other Essence ; but not transcendently, because it is differentiated from the particular things which share it. That is why it does not contain Exemplars. The creatures possess their true and undifferentiated being not in the Emanation but in the ultimate Godhead. The Emanation
CHAR GE 240!
Concerning “Perfect” and “One.”
1. So much for these titles. Now, if you are willing, let us proceed to the most important Title of all. For the Divine Science attributes all qualities to the Creator of all things, attributes them all together, and speaks of Him as One. 1 Now such a Being is Perfect: not only in the sense that It is Absolute Perfection and possesses, in Itself and from Itself, a distinctive Uniformity of Its existence, 2 and is wholly perfect in Its whole Essence, but also in the sense that in Its transcendence It is beyond Perfection; and that, while giving definite form or limit to all that is indefinite, It is yet, in Its simple Unity, raised above all limitation, and is not contained or comprehended by anything, but penetrates to all things at once and beyond them in Its unfailing bounties and never-ending activities. 3 Moreover, the
1 Religion in its highest forms, together with Philosophy and Natural Science, postulates and seeks some Unity behind the world. Hence Unity is regarded as the ultimate attribute. Thus Plotinus calls the Absolute “The One.” God possesses all Attributes not separately but indivisibly, as pure light contains all colours.
2 Though the Godhead is the Super-Essence of the creatures, It is nevertheless distinct from them, because It transcends them. (See next note.) This aspect of distinctness is shown in the fact that the Emanation of Absolute Life, etc., is distinct from the Persons of the Trinity; the aspect of identity is shown in the fact that They possess Absolute Life antecedently to the act of Emanation.
3 The Godhead is Perfect: (1) absolutely, and not by participation in some other essence; (2) transcendently, and not in such a way as to be differentiated from other essences (for on the super-essential plane of the Undifferentiated Godhead there is no other essence than It). The Emanation of Absolute Life, etc., is perfect absolutely, because, being a direct overflow from the Godhead, it does not participate in any other Essence; but not transcendently, because it is differentiated from the particular things that share it. That is why it does not contain Exemplars. The creatures possess their true and undifferentiated being not in the Emanation but in the ultimate Godhead. The Emanation