Chapter IIIa

What are the affirmative expressions respecting God, and what are the negative. Now I have in my Outlines of Divinity set forth those conceptions which are most proper to the affirmative method, and have shown in what sense God’s holy nature is called single and in what sense trinal, what is the nature of the Fatherhood and Sonship which we attribute unto It; what is meant by the articles of faith concerning the Spirit; how from the immaterial and indivisible Good the interior rays of Its goodness have their being and remain immovably in that state of rest which both within their Origin and within themselves is co-eternal with the act by which they spring from It; 530 530 The Good = (1) the Undifferentiated Godhead, and hence, in Manifestion, (2) God the Father as the Fount of Godhead to the other Persons. The Rays = God the Son and God the Holy Ghost, who, as manifested Differentiations, eternally proceed from the Father. The separate being of the Three Persons exists on the plane of Manifestation (cf. St. Augustine, who says: “They exist secundum relativum and not secundum essentiam “). [Augustine sacs non secundum substantiam . The translator quotes it correctly in his introduction, p. 10.— Ed. ] But this plane is eternal. They wholly interpenetrate, and the state of rest is co-eternal with the Act of Their Procession, because They possess eternal repose and eternal motion. in what manner 197 Jesus being above all essence 531 531 This is a case of communicatio idiomatum (cf. the title “Mother of God” applied to the Blessed Virgin Mary). The Godhead of our Lord is Super-Essential, not His Manhood. has stooped to an essential state in which all the truths of human nature meet; and all the other revelations of Scripture whereof my Outlines of Divinity treat. And in the book of the Divine Names I have considered the meaning as concerning God of the titles Good, Existent, Life, Wisdom, Power and of the other titles which the understanding frames, and in my Symbolic Divinity I have considered what are the metaphorical titles drawn from the world of sense and applied to the nature of God; what are the mental or material images we form of God or the functions and instruments of activity we attribute to Him; what are the places where He dwells and the robes He is adorned with; what is meant by God’s anger, grief, and indignation, or the divine inebriation and wrath; what is meant by God’s oath and His malediction, by His slumber and awaking, and all the other inspired imagery of allegoric symbolism. And I doubt not that you have also observed how far more copious are the last terms than the first for the doctrines of God’s Nature and the exposition of His Names could not but be briefer than the Symbolic Divinity. 532 532 The Symbolical Divinity was an attempt to spiritualize “popular” theology, the Divine Names sought to spiritualize philosophical theology, the present treatise is a direct essay to Spiritual Theology. For 198 the more that we soar upwards the more our language becomes restricted to the compass of purely intellectual conceptions, even as in the present instance plunging into the Darkness which is above the intellect we shall find ourselves reduced not merely to brevity of speech but even to absolute dumbness both of speech and thought.