And the Almighty addresses the Son:
“‘Effulgence of my glory, Son beloved,
Son in whose face invisible is beheld
Visibly, what by Deity I am.’”
(VI. 680–682.)
This relation of Christ to God which in the Scripture was indicated only as in an outline sketch has been filled in with the substance of the Plotinian æsthetics, in which The One and The Good is beauty itself (καλλονή) and intellect is the beautiful (τὸ καλόν). (“Enneads,” I. vi. 6.)
The attraction which this philosophical explanation had for those whose work reveals its presence is twofold. To the religious mind in which the metaphysical cast of thought was prominent, the idea of the transcendent immanence of God in all things as their life, yet apart from all things as objects in time and space came home with its wealth of suggestion of the nearness of God to man. In Henry More this feeling is uppermost in his “Psychozoia.” In the midst of his description of Psyche’s robe he breaks out into a passage on the constant care which God shows toward the world. In Psyche’s mirror of Arachnea and Haphe God is aware of all on earth that falls under sense. The roaring of the hungry lion, the burning thirst of the weary traveller and every movement of the little sparrow are all known to him.
“Do not I see? I slumber not nor sleep,
Do not I heare? each noise by shady night
My miroir represents: when mortals steep