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 Being beyond Unity the Godhead is, of course, beyond the categories of whole and part. The Godhead is not a Whole because It is indivisible, nor a Part because there is nothing, on the ultimate plane, outside It. Yet It is a Whole because It includes the true existence of all things, and is Partitive because It contains the principle of separate Individuality whereby Christ possesses a Human Soul distinct from all other human souls, and whereby, too, we possess distinct and separate souls.
* God is in us even before we are in Him. Cf. Luke xvii. 21. Cf. St. Aug., “Thou wast within; I was without.” Also cf. c. i. 3; c. iii. i: ‘‘ For the Trinity,” etc. See Intr., p. 6 on the use of the word “outside.”
3 Perfection implies an object or purpose achieved. Hence it implies a distinction between self and not self. The Godhead is beyond such a distinction. Compared with imperfection, It is perfect ; compared with perfection, It is perfectionless (ἀτελής), or, rather, beyond Perfection (imepreAjs) and before it (mporéAeios), just as compared with impersonal things It is personal, and compared with personality It is non-personal, or, rather, supra-personal.
5 Cf. St. Paul on the Law and the Spirit. The Law is deposited, as it were, by the Spirit: and yet the Law cramps the Spirit, and the Spirit must break loose from this bondage.
§ i. e. It gives the universe its bounds and distinctions.
7 Eternity, in the sense of “Very Eternity” ταὐτοαιών), is an Emanation of the Godhead—a distinct view of Its transcendent state (cf. Intr., p. 17). It is the Divine Rest taken in the abstract, as Very Life is
1 Being beyond Unity, the Godhead is, of course, beyond the categories of whole and part. The Godhead is not a Whole, because It is indivisible, nor a Part, because on the ultimate plane there is nothing outside It. Yet It is a Whole because It includes the true existence of all things, and It is Partitive because It contains the principle of separate Individuality by which Christ possesses a Human Soul distinct from all other human souls, and by which we, too, possess distinct and separate souls.
* God is in us even before we are in Him. Cf. Luke xvii. 21. Cf. St. Aug.: “Thou wast within; I was without.” Also cf. c. i. 3; c. iii. 1: “For the Trinity,” etc. See Intr., p. 6, on the use of the word “outside.”
3 Perfection implies an object or purpose achieved. Hence it implies a distinction between self and not-self. The Godhead is beyond such a distinction. Compared with imperfection, It is perfect; compared with perfection, It is perfectionless (ἀτελής), or rather beyond Perfection (imepreAjs) and before it (mporéAeios), just as, compared with impersonal things, It is personal, and compared with personality It is non-personal, or rather supra-personal.
5 Cf. St. Paul on the Law and the Spirit. The Law is deposited, as it were, by the Spirit; and yet the Law cramps the Spirit, and the Spirit must break loose from this bondage.
§ i.e. It gives the universe its bounds and distinctions.
7 Eternity, in the sense of “Very Eternity” ταὐτοαιών), is an Emanation of the Godhead—a distinct view of Its transcendent state (cf. Intr., p. 17). It is the Divine Rest taken in the abstract, as Very Life is