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Updated: June 27, 2025
Wherever one looks, one feels one's self overwhelmed by the infinity of infinites. The universe, seriously studied, rouses one's terror. Everything seems so relative that it is scarcely possible to distinguish whether anything has a real value. Where is the fixed point in this boundless and bottomless gulf?
If Nature is all, and all is Nature, nothing but itself could ever have existed, and of course nothing but itself can be supposed ever to have been capable of causing. To cause is to act, and though body without action is conceivable, action without body is not. Neither can two Infinites be supposed to tenant one Universe.
And it is this, the relation which is established between the two Infinites, the two natures of God, which we have transgressed, forgotten, sinned against. The Father is the Father, and the Son is the Son. I may know the Son and deny the Father, or know the Father and deny the Son.
Or we are inclined, like the English and the Pragmatist, to say, 'There is no Infinite, there is no Absolute. The only Absolute is expediency, the only reality is sensation and momentariness. But we may say this, even act on it, a la Sanine. But we never believe it. What is really Absolute is the mystic Reason which connects both Infinites, the Holy Ghost that relates both natures of God.
This is the Holy Ghost Life, individual life. It is so easy to imagine that between them, the two infinites of the cosmos propagated life. But one single moment of pause and silence, one single moment of gathering the whole soul into knowledge, will tell us that it is a falsity.
If Nature is all, and all is Nature, nothing but itself could ever have existed, and of course nothing but itself can be supposed ever to have been capable of causing. To cause is to act, and though body without notion is conceivable, action without body is not. Neither can two Infinites be supposed to tenant one Universe.
It goes even beyond the finite combinations, it makes of them an infinity of infinites, that is to say, an infinity of possible sequences of the universe, each of which contains an infinity of creatures. By this means the divine Wisdom distributes all the possibles it had already contemplated separately, into so many universal systems which it further compares the one with the other.
But that which I may never deny, and which I have denied, is the Holy Ghost which relates the dual Infinites into One Whole, which relates and keeps distinct the dual natures of God. To say that the two are one, this is the inadmissible lie. The two are related, by the intervention of the Third, into a Oneness. There are two ways, there is not only One. There are two opposite ways to consummation.
'Two things, says the memorable Kant, deepest and most logical of metaphysical thinkers, 'two things strike me dumb: the infinite starry heavens; and the sense of right and wrong in man. Visible infinites, both; say nothing of them; don't try to 'account for them; for you can say nothing wise."
Suppose one destitute of reason were to declare that a plurality of Infinites, of Uncreates, of Omnipotents, and of Gods is possible, if only they have one identical essence, and this would make of them one Infinite, Uncreate, Omnipotent, and God, would not the one identical essence be one identity? And one identity is not possible to several.
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