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.
series, and God is beyond Time and beyond the whole creation. Yet in so far as He acts on the relative plane He may, by virtue of this manifestation of Himself in the creation, be spoken of as a Cause.
1 Beauty is a sacrament and only truly itself when it points to something beyond itself. That is why “Art for Art’s sake” degrades art. Beauty reveals God, but God is more than Beauty. Hence Beauty has its true being outside itself in Him. Cf. Intr., p. 31.
2 Love is the most perfect manifestation of God. Yet God is in a sense beyond even love as we know it. For love, as we know it, implies the distinction between “me” and “thee,” and God is ultimately beyond such distinction. See Intr., p. 35.
3 ὁ ἁπλοῦς Ἰησοῦς συνετέθη. Cf. Myst. Theol. III., “Super Essential Jesus.”
4 ἱεραρχικῶν παραδόσεων, i. e. Ecclesiastical Tradition.
series, and God is beyond Time and beyond the whole creation. Yet insofar as He acts on the relative plane, He may be spoken of as a Cause by virtue of this manifestation of Himself in the creation.
1 Beauty is a sacrament, and is only truly itself when it points to something beyond itself. That is why “Art for Art’s sake” degrades art. Beauty reveals God, but God is more than Beauty. Hence Beauty has its true being outside itself, in Him. Cf. Intr., p. 31.
2 Love is the most perfect manifestation of God. Yet in a sense God is beyond even love as we know it, for love as we know it implies the distinction between “me” and “thee,” and God is ultimately beyond such distinction. See Intr., p. 35.
3 ὁ ἁπλοῦς Ἰησοῦς συνετέθη. Cf. Myst. Theol. III., “Super Essential Jesus.”
4 ἱεραρχικῶν παραδόσεων, i. e. Ecclesiastical Tradition.