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.
1 πρὸς τοὺς θεαρχικοὺς ὕμνους. Either (1) “leads us to declare the Divine praises”; or (2) “leads us to apprehend the Divine praises as sung by angels,” etc.
2 In the whole of this passage God is spoken of as at the same time Efficient, Formal and Final Cause of the soul’s activity. D. teaches that God is present in all things, but not equally in all. Cf. Intr., Bats 0
* Gen.
4 Three stages may be traced here corresponding to Purgation, Illumination and Union. I have tried to indicate the transitions from one stage to the next by the punctuation.
5 τῶν τελουμένων τελεταρχία. “Perfect” (τέλειος) and the words connected with it were technical terms in the Greek Mysteries. Possibly there are traces of this technical use in St. Paul’s Epistles (e.g. 1 Cor. iis.6) 5° Phat. ii: 25).
7 The soul must turn away from the complex world of sense and have only one desire—the desire for God. Thus it becomes concentrated as it were, and so is in a simple and unified state. Cf. Matt. vi. 22. See Intr., p. 25.
1 πρὸς τοὺς θεαρχικοὺς ὕμνους. Either (1) “leads us to declare the Divine praises”; or (2) “leads us to apprehend the Divine praises as sung by angels,” etc.
2 Throughout this passage God is spoken of as at once the Efficient, Formal and Final Cause of the soul’s activity. D. teaches that God is present in all things, but not equally in all. Cf. Intr., Bats 0
* Gen.
4 Three stages may be traced here, corresponding to Purgation, Illumination and Union. I have tried to indicate the transitions from one stage to the next by the punctuation.
5 τῶν τελουμένων τελεταρχία. “Perfect” (τέλειος) and the words connected with it were technical terms in the Greek Mysteries. There may be traces of this technical use in St. Paul’s Epistles (e.g. 1 Cor. ii. 6; Phat. ii: 25).
7 The soul must turn away from the complex world of sense and have only one desire—the desire for God. Thus it becomes concentrated, as it were, and so is in a simple and unified state. Cf. Matt. vi. 22. See Intr., p. 25.