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When the sun rises red and soon after looks black, or
hollow and sunk; or again when it sets wan, pale, and
dull, we say it is a sign of rain. Theotimus, the sun
is not reds nor black, nor grey, nor green: that
great luminary is not subject to these vicissitudes
and changes of colour, having for its sole colour its
most clear and perpetual light which, unless by
miracle, is invariable. But we use this manner of
speaking, because it seems such to us, according to
the variety of vapours interposed between him and our
eyes, which make him appear in different ways.
In like manner we discourse of God, not so much
according to what he is in himself, as according to
his works, by means of which we contemplate him; for
according to our various considerations we name him
variously, even as though he had a great multitude of
different excellences and perfections. If we regard
him inasmuch as he punishes the wicked, we term him
just; if as he delivers sinners from their misery, we
proclaim him merciful; since he has created all
things and done many wonders, we name him omnipotent;
as exactly fulfilling his promises we call him true;
as ranging all things in so goodly an order we call
him most wise; and thus, continuing and following the
variety of his works, we attribute unto him a great
diversity of perfections.
But, all the time, in God there is neither
variety, nor any difference whatever of perfections.
He is himself one most sole, most simple and most
indivisible, unique perfection: for all that is in
him is but himself, and all the excellences which we
say are in him in so great diversity are really there
in a most simple and pure unity. And as the sun has
none of the colours which we ascribe unto it, but one
sole most clear light surpassing all colour, and
giving colour to all colours, - so in God there is
not one of those perfections which we imagine, but an
only most pure excellence, which is above all
perfection and gives perfection to all that is
perfect.
Now to assign a perfect name to this supreme
excellence, which in its most singular unity
comprehends, yea surmounts, all excellence, is not
within the reach of the creature, whether human or
angelic; for as is said in the Apocalypse: Our Lord
has a name which no man knoweth but himself:(1)
because as he only perfectly knows his own infinite
perfection he also alone can express it by a suitable
name.
Whence the ancients have said that no one but God
is a true theologian, as none but he can reach the
full knowledge of the infinite greatness of the
divine perfection, nor, consequently, represent it in
words. And for this cause, God, answering by the
angel Samson's father who demanded his name, said:
Why asketh thou my name which is wonderful?(2) As
though he had said: My name may be admired, but never
pronounced by creatures; it must be adored, but
cannot be comprehended save by me, who alone can
pronounce the proper name by which truly and to the
life I express my excellence.
Our thoughts are too feeble to form a conception
which should represent an excellence so immense,
which comprehends in its most simple and most sole
perfection, distinctly and perfectly, all other
perfections in a manner infinitely excellent and
eminent, to which our thoughts cannot raise
themselves. We are forced, then, in order to speak in
some way of God, to use a great number of names,
saying that he is good, wise, omnipotent, true, just,
holy, infinite, immortal, invisible; - and certainly
we speak truly; God is all this together, because he
is more than all this, that is to say, he is all this
in so pure, so excellent and so exalted a way, that
in one most simple perfection he contains the virtue,
vigour and excellence of all perfection.
In the same way, the manna was one meat, which,
containing in itself the taste and virtue of all
other meats, might have been said to have the taste
of the lemon, the melon, the grape, the plum and the
pear. Yet one might have said with still greater
truth that it had not all these tastes, but one only,
which was its own proper one, but which contained in
its unity all that was agreeable and desirable in all
the diversity of other tastes: like the herb
dodecatheos, which, says Pliny, while curing all
diseases, is nor rhubarb, nor senna, nor rose, nor
clove, nor bugloss, but one simple, which in its own
proper simplicity contains as much virtue as all
other medicaments together.
O abyss of the divine perfections! How admirable
art thou, to possess in one only perfection the
excellence of all perfection in so excellent a manner
that none can comprehend it but thyself!
We shall say much, says the Scripture, and yet
shall want words: but the suns of our words is: He is
all. What shall we be able to do to glorify him, for
the Almighty himself is above all his works? The Lord
is terrible, and exceeding great, and his power is
admirable. Glorify the Lord as much as ever you can,
for he will yet far exceed, and his magnificence is
wonderful. Blessing the Lord, exalt him as much as
you can: for he is above all praise. When you exalt
him put forth all your strength, and be not weary:
for you can never go far enough.(3)
No, Theotimus, we can never comprehend him, since,
as St. John says, he is greater than our heart.(4)
Nevertheless, let every spirit praise the Lord,
calling him by all the most eminent names which may
be found, and for the greatest praise we can render
unto him let us confess that never can he be
sufficiently praised; and for the most excellent name
we can attribute unto him let us protest that his
name surpasses all names, nor can we worthily name
him.
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