Chapter 19
357 | Text and Translation you, or is each one of them the whole of what you are? For whatever is composed of parts is not altogether one but in a certain way many and different from itself and can be divided in fact or in thought. But this is foreign to you, than which nothing better can be thought.
There are, then, no parts in you, lord, nor are you many, but you are so one and the same with yourself that in no way are you dissimilar with yourself. Indeed, you are unity itself, indivisible by thought.
Therefore, life and wisdom and the rest are not parts of you, but all are one, and each is wholly what you are and what all the others are. Since, then, neither you, nor the eternity which you are, have parts, nowhere and never is there a part of you or your eternity, but you exist as a whole everywhere, and your eternity exists as a whole always.
Chapter 19 That he is not in place or time, but all things are in him But if through your eternity you have been and are and will be—and to have been is not the same as to be in the future, and to be is not the same as to have been or to be in the future—how is it that your eternity always exists as a whole?
Or does nothing of your eternity pass away such that it no longer is, or will be something in the future as if it were not already?
It is not, then, that you were yesterday or will be tomorrow, but yesterday and today and tomorrow you are. Or rather: you are, neither yesterday nor today nor tomorrow, but simply are, outside all time.
For yesterday and today and tomorrow are nothing except in time; but you, although nothing would be without you, are nonetheless not in place or time, but all are in you. For nothing contains you, but you contain all.
PROSLOGION
CAPITULUM XX
Quod sit ante et ultra omnia etiam aeterna Tu ergo imples et complecteris omnia; tu es ante et ultra omnia. Et quidem ante omnia es, quia, antequam fierent, tu. es. Ultra omnia vero quomodo es? Qualiter enim es ultra ea quae finem non habebunt?
Ps 89:2
An quia illa sine te nullatenus esse possunt, tu autem nullo modo minus es, etiam si illa redeunt in nihilum? Sic enim quodam modo es ultra illa.
An etiam, quia illa cogitari possunt habere finem, tu vero nequaquam? Nam sic illa quidem habent finem quodam modo, tu vero nullo modo. Et certe quod nullo modo habet finem, ultra illud est quod aliquo modo finitur.
An hoc quoque modo transis omnia etiam aeterna, quia tua et illorum aeternitas tota tibi praesens est, cum illa nondum habeant de sua aeternitate quod venturum est, sicut iam non habent quod praeteritum est? Sic quippe semper es ultra illa, cum semper tibi sis praesens, seu cum illud semper sit tibi praesens, ad quod illa nondum pervenerunt.
CAPITULUM XXI
An hoc sit saeculum saeculi sive saecula saeculorum An ergo hoc est saeculum saeculi sive saecula saeculorum? Sicut enim saeculum temporum continet omnia temporalia, sic tua aeternitas continet etiam ipsa saecula temporum. Quae saeculum quidem est propter indivisibilem unitatem, saecula vero propter interminabilem immensitatem. Et quamvis ita sis magnus, Domine, ut omnia sint te plena et sint in te: sic tamen es sine omni spatio, ut nec medium nec dimidium nec ulla pars sit in te. passim