Stephen bar Sudaili, the Syrian mystic, and the book of Hierotheos

Frothingham F. Stephen bar Sudaili, the Syrian mystic, and the book of Hierotheos. -1886

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106 The mind approaches and unites itself unto this luminous
essence, and looks above and below, the length and the
breadth, and encloses in itself everything. It will now no
longer ascend or descend, for it is all-containing1). The mind has now left the name of Christ, for it has
passed distinction, reason, and word, and it will no longer
be said: Father glorify thy Son that thy Son also may
glorify thee *}, for all distinction of the glorifier and the glo¬
rified has passed away. Love also (the Spirit) is still a sign of
distinction, for it implies a person loving and one loved; —
this also do perfect minds pass beyond, for they go beyond
every name that is named. For when distinction’) arose, all perfect and holy minds 1 2 31) This is the Ultima Thule of Pantheistic absorption. What follows is
not posterior in time, bat simply contemplates the same result from a
different standpoint. 2) John XVII, 1. 3) We give as a specimen the entire 21 chapter of the fourth book,
entitled KlaCU> *1^» »On love”, from which the passage here quoted
is taken. 'AtKlAao rt'aft.w >cn©Aur<' rdisoio rdaCLn Av. nlsCUu jOBoiv.K' . rdlr^ KiXitSO rOK11> u t n aoit i^avtiO Auk'oAk' K'vnK'i .t^ubsflo Kdux&itax. ^..1 Kilns'. r6n ooA . ibKbustii KSco . rdhcus» ^inmii . KliK’ Kliaas «A . i^u.ia&s tcno^uK* K'ixK' rdacuu cosox.o i^iauso ^_sa kAk' . a m r^aeui ^usica ^o.-isa (ood k&k' rdsOLst oo3 ak'i K& \ ran -» ^ i aw