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.
Incarnation and Birth of Jesus in Human Form, cannot be expressed by any Language or known by any Mind—not even by the first of the most exalted angels. That He took man’s substance is a mysterious truth, the which we have received ; but we know not how from the Virgin’s seed He was formed in another manner than is natural, nor how His dry feet supporting the solid weight of His material body He walked upon the unstable substance of the water, nor understand we any of the other things which belong to the Supernatural Nature of Jesus. Of these things I have spoken enough elsewhere ; and our renowned Teacher hath wonderfully1 declared, in his Elements of Divinity, what he hath either learnt directly from the Sacred Writers, or else hath discovered from his cunning research concerning Scriptural truths through the much toil and labour which he bestowed thereon, or else hath had revealed unto him by some diviner inspiration wherein he received not only true spiritual notions but also true spiritual zzofions? and by the kinship of his mind with them (if I may so express it) was perfected to attain without any other teacher to a mystical communion with these verities and a belief therein. And to put before them in briefest compass the many blessed speculations of his ingenious mind thus speaketh he concerning Jesus in his compilation of the Elements of Divinity.
10. From the ELEMENTS OF DIVINITY, by S. Hierotheus.
The Universal Cause which filleth all things is the Deity of Jesus, whereof the parts are in such wise tempered to the whole that It is neither whole nor part, and yet is at the same time whole and also part, containing in Its all-embracing unity both part and whole, and being transcendent and antecedent to both las \"Deéity is perfect: in, those Beings that are imperfect as a Fount of Perfection ; ? It is Perfectionless3 in those that are perfect as transcending and anticipating their Perfection; It is the Form producing Form in the formless, as a Fount of every form; and it is Formless in the Forms, as being beyond all form; It is the Being that pervades all beings at once though not affected by them ;‘ and It is Super-Essential, as transcending every being; It sets all bounds of Authority and Order, and yet It has Its seal beyond all Authority and Order.® It is the Measure of the Universe ;® and it is Eternity, and above Eternity and before Eternity.7 It is an
ὑπερφυῶς. The proper meaning of ὑπερφυής in the Dionysian Writings appears to be supernatural.
Incarnation and Birth of Jesus in Human Form, cannot be expressed by any Language or known by any Mind—not even by the first of the most exalted angels. That He took man’s substance is a mysterious truth which we have received; but we do not know how He was formed from the Virgin’s seed in a manner other than the natural one, nor how, His dry feet supporting the solid weight of His material body, He walked upon the unstable substance of the water, nor do we understand any of the other things that belong to the Supernatural Nature of Jesus.
Of these things I have said enough elsewhere; and our renowned Teacher has wonderfully1 declared, in his Elements of Divinity, what he either learnt directly from the Sacred Writers, or discovered by skilful research into Scriptural truths through the great toil and labour he devoted to them, or else had revealed to him by some diviner inspiration, in which he received not only true spiritual notions but also true spiritual motions,2 and through the kinship of his mind with them (if I may put it so) was brought, without any other teacher, to a mystical communion with these verities and a belief in them. And, to set before them in the briefest compass the many blessed speculations of his ingenious mind, this is how he speaks concerning Jesus in his compilation of the Elements of Divinity.
10. From the ELEMENTS OF DIVINITY, by S. Hierotheus.
The Universal Cause that fills all things is the Deity of Jesus, whose parts are so tempered to the whole that It is neither whole nor part, and yet is at the same time whole and also part, containing in Its all-embracing unity both part and whole, and being transcendent and antecedent to both.1
Deity is perfect in those Beings that are imperfect, as a Fount of Perfection;2 It is Perfectionless3 in those that are perfect, as transcending and anticipating their Perfection; It is the Form producing Form in the formless, as a Fount of every form; and It is Formless in the Forms, as being beyond all form; It is the Being that pervades all beings at once, though not affected by them;4 and It is Super-Essential, as transcending every being; It sets all the bounds of Authority and Order, and yet It has Its seat beyond all Authority and Order.5 It is the Measure of the Universe;6 and It is Eternity, and above Eternity and before Eternity.7 It is an
ὑπερφυῶς. The proper meaning of ὑπερφυής in the Dionysian Writings appears to be supernatural.