Chapter Vb

The ultimate truth about God and our relation to Him is held to be that He is a “Person” and that He has “made” the world. (This attitude is seen at its worst in Unitarian theology. Bradley’s criticisms on Lotze show how this fails on the intellectual side. The Doctrine of the Trinity, by insisting on an unsolved Mystery in God, prevents Orthodox theology from resting permanently in this morass, though it often has one foot there.) And non-Christian thinkers, in opposition to this conception, regard the ultimate Reality as impersonal, which is a worse error still. We must get beyond our partial conceptions of “personality,” “impersonality,” etc. They are useful and necessary up to a point, but the Truth lies beyond them and is to be apprehended to a supernatural manner by what later writers call “infused” contemplation. The sum of the whole matter is that God is incomprehensible. 520 On Via Affirmativa and Via Negativa, vide Intr., p. 26 f. 521 No writings of St. Bartholomew are extant. Possibly D. s inventing, though not necessarily. 522 Vide Intr., p. 21. “Beyond Good and Evil” (though not in Nietzsche’s sense). When evil disappears Good ceases to be an opposition to it, and so Good attains a new condition. 523 In the following passage we get the three stages tabulated by later Mystical Theology: (1) Purgation, (2) Illumination, (3) Union. 524 See Intr., p. 27, on the ecstasy. D.‘s terminology is always exact though exuberant—or rather exuberant because exact. And, since if the mind, in thinking of any particular thing, gives itself to that thing and so belongs to it, in utterly ceasing to belong to itself it ceases to have any self-consciousness and possesses a God-consciousness instead. This would be a mere merging of the personality, but that the Godhead, according to D., is of such a paradoxical nature as to contain all the creatures fused and yet distinct (Intr , p. 28) so the self is merged on one side of its being and distinct on the other. If I lose myself in God, still it will always be “I” that shall lose myself There. 525 This simile shows that the Via Negativa is, in the truest sense, positive. Our “matter-moulded forms” of thought are the really negative things. (Cf. Bergson.) A sculptor would not accept a block of ice in place of a block of marble (for ice will not carve into a statue); and yet the block of marble is not, as such, a statue. So, too, the Christian will not accept an impersonal God instead of a personal God (for an impersonal Being cannot be loved), and yet a “personal” God is not, as such, the Object of the Mystical quest. The conception of Personality enshrines, but is not, the Ultimate Reality. If D. were open to the charge of pure negativity so often brought against him, he would have wanted to destroy his block of marble instead of carving it. 526 Namely, in the Divine Names and in the Outlines; see Chap. III. 527 In the Divine Names D.