First Century
1. God is one, unoriginate, incomprehensible, possessing completely the total potentiality of being, altogether excluding notions of when and how, inaccessible to all, and not to be known through natural image by any creature.
Allah itu esa, tidak ada duanya, tidak dapat dipahami, memiliki potensi total keberadaan, dan tidak dapat diakses oleh semua orang.
2. So far as we are able to understand, for Himself God does not constitute either an origin, or an intermediary state, or a consummation, or anything else at all which can be seen to qualify naturally things that are sequent to Him. For He is undetermined, unchanging and infinite, since He is infinitely beyond all being, potentiality and actualization.
Allah bersifat bebas, tidak berubah dan tidak terbatas, melampaui segala keberadaan, potensi dan aktualisasi, sebagaimana Dia melampaui segala keberadaan, potensi dan aktualisasi.
3. Every being whose self-limitation is intrinsic to it is by nature the origin of the activity perceived as' potentially present within it. Every natural activity in the process of actualization - and such activity is, on the conceptual level, sequent to the being itself but prior to its own actualization - is an intermediary state, since by nature it lies between the being in which it is present potentially and its own actualization. Every actualization, limited as it naturally is by its own inner principle, is the consummation of that activity which has its origin in the being and which, conceptually speaking, precedes the actualization.
Setiap makhluk yang memiliki keterbatasan diri yang intrinsik adalah asal mula aktivitas yang dianggap berpotensi hadir di dalamnya. Setiap aktivitas alamiah dalam proses aktualisasi adalah keadaan perantara, karena berada di antara keberadaan yang secara potensial hadir dan aktualisasinya sendiri. Setiap aktualisasi adalah penyempurnaan aktivitas yang berasal dari keberadaan dan yang secara konseptual mendahuluinya.
4. God is not a being either in the general or in any specific sense of the word, and so He cannot be an 'origin. Nor is He a potentiality either in the general or in any specific sense, and so He is not an intermediary state. Nor is He an actualization in the general or in any specific sense, and so He cannot be the consummation of that activity which proceeds from a being in which it is perceived to pre-exist as a potentiality . On the contrary. He is the author of being and simultaneously an entity transcending being; He is the author of potentiality and simultaneously the ground transcending potentiality; and He is the active and inexhaustible state of all actualization. In short. He is the author of all being, potentiality and actualization, and of every origin, intermediary state and consummation.
Allah bukanlah makhluk, potensi, keadaan perantara, atau aktualisasi. Dia adalah pencipta segala keberadaan, potensi, dan aktualisasi, dan dari setiap asal mula, keadaan perantara, dan penyempurnaan.
5. Origin, the intermediary state and consummation characterize things divided by time, as indeed they characterize things existing in the eon. For time, by which change is measured, is defined numerically; while the eon, whose existence presupposes a 'when', possesses dimensionality, since its existence has an origin. And if time and the eon have an origin, how much more so will those things that exist within them.
Asal mula, keadaan perantara, dan penyempurnaan adalah karakteristik dari hal-hal yang dibagi oleh waktu, serta hal-hal yang ada di dalam eon. Waktu didefinisikan secara numerik, sedangkan eon memiliki asal, yang mempengaruhi hal-hal yang ada di dalamnya.
6. God by nature is always one and alone, substantively and absolutely, containing in Himself all-inclusively the totality of substantive being, since He transcends even substantiveness itself. If this is so, there is nothing whatsoever among all the things to which we ascribe being that possess substantive being. Thus nothing whatsoever different in essence from God can be envisaged as coexisting with Him from eternity - neither the eon, nor time, nor anything which exists within them. For substantive being and being which is not substantive never coincide.
Allah itu satu dan tunggal, mengandung totalitas keberadaan substantif secara menyeluruh, sehingga tidak ada sesuatu pun yang kita anggap sebagai makhluk yang memiliki keberadaan substantif. Oleh karena itu, tidak ada yang bisa hidup berdampingan dengan-Nya sejak kekekalan, karena keberadaan substantif dan keberadaan yang tidak substantif tidak pernah bersamaan.
7. No origin, intermediary state or consummation can ever be altogether free from the category of relationship. God, being infinitely beyond every kind of relationship, is by nature neither an origin, nor an intermediary state, nor a consummation, nor any of those things to which it is possible to apply the category of relationship.
Allah jauh melampaui segala jenis hubungan, dan bukan merupakan asal mula, keadaan perantara, atau penyempurnaan.
8. Created beings are termed intelligible because each of them has an origin that can be known rationally. But God cannot be termed intelligible, while from our apprehension of intelligible beings we can do no more than believe that He exists. On this account no intelligible being is in any way to be compared with Him.
Makhluk-makhluk ciptaan dapat dipahami karena mereka memiliki asal usul yang dapat diketahui secara rasional, tetapi Allah tidak dapat disebut dapat dipahami, sehingga tidak ada makhluk ciptaan yang dapat dibandingkan dengan-Nya.
9. Created beings can be known rationally by means of the inner principles which are by nature intrinsic to such beings and by which they are naturally defined. But from our apprehension of these principles inherent in created beings we can do no more than believe that God exists. To the devout believer God gives something more sure than any proof: the recognition and the faith that He substantively is. Faith is true knowledge, the principles of which are beyond rational demonstration; for faith makes real for us things beyond intellect and reason ( cf. Heb. 11:1 ).
Makhluk ciptaan dapat diketahui secara rasional melalui prinsip-prinsip batin mereka, tetapi kita harus percaya bahwa Allah itu ada. Iman adalah pengetahuan yang sejati, yang melampaui demonstrasi rasional, karena iman membuat kita menyadari hal-hal yang tidak terjangkau oleh akal budi dan nalar. Prinsip-prinsip Allah berada di luar pembuktian rasional.
10. God is the origin, intermediary state and consummation of all created things, but as acting upon things not as acted upon, which is also the case where everything else we call Him is concerned. He is origin as Creator, intermediary state as provident ruler, and consummation as final end. For, as Scripture says, 'All things are from Him and through Him, and have Him as their goal' ( Rom. 11 :36 ).
Allah adalah asal mula, keadaan perantara, dan penyempurnaan segala sesuatu yang diciptakan, yang bertindak sebagai Pencipta, penguasa yang mengatur, dan tujuan akhir. Segala sesuatu berasal dari Dia dan melalui Dia, dan memiliki Dia sebagai tujuannya (Roma 11:36).
11. No deiform soul is in its essence of greater value than any other deiform soul. For when God in His supernal goodness creates each soul in His own image. He brings it into being endowed with self-determination. By exercising this freedom of choice each soul either reaffirms its true nobility or through its actions deliberately embraces what is ignoble.
Allah menciptakan setiap jiwa dengan kebebasan untuk menentukan hidupnya sendiri, yang memungkinkan mereka untuk menegaskan kembali kemuliaan mereka yang sebenarnya atau menerima apa yang tercela. Kebebasan memilih ini memungkinkan mereka untuk menegaskan kembali kemuliaan sejati mereka atau merangkul apa yang tercela.
12. God, it is said, is the Sun of righteousness (cf. Mai. 4:2), and the rays of His supernal goodness shine down on all men alike. The soul is wax if it cleaves to God, but clay if it cleaves to matter. Which it does depends upon its own will and purpose. Clay hardens in the sun, while wax grows soft. Similarly, every soul that, despite God's admonitions, deliberately cleaves to the material world, hardens like clay and drives itself to destruction, just as Pharaoh did ( cf. Exod. 7:13 ). But every soul that cleaves to God is softened like wax and, receiving the impress and stamp of divine realities, it becomes 'in spirit the dwelling-place of God' ( Eph. 2:22 ).
Allah adalah Matahari kebenaran, dan jiwa adalah lilin atau tanah liat, tergantung pada kehendak dan tujuannya. Jika jiwa itu bersatu dengan materi, maka ia akan mengeras dan mendorong dirinya sendiri kepada kebinasaan, sementara jika ia bersatu dengan Allah, maka ia akan melembut dan menjadi tempat kediaman Allah.
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