essential finific in the form of the infinite; 'dat sibi fines'.

But the absolute will, the absolute good, in the eternal act of
self-affirmation, the Good as the Holy One, co-eternally begets


THE ALTERITY.

The supreme being; [Greek: ho ont'os 'on]; the supreme reason; the
Jehovah; the Son; the Word; whose attribute is the True (the truth, the
light, the 'fiat'); and whose definition is, the 'pleroma' of being,
whose essential poles are unity and distinctity; or the essential
infinite in the form of the finite;--lastly, the relatively objective,
'deitas objectiva' in relation to the I Am as the 'deitas subjectiva';
the divine objectivity.

N.B. The distinctities in the 'pleroma' are the eternal ideas, the
subsistential truths; each considered in itself, an infinite in the form
of the finite; but all considered as one with the unity, the eternal
Son, they are the energies of the finific; [Greek: panta di' autou
egeneto--kai ek tou plaer'omatos autou haemeis pantes elabomen.] John
i. 3 and 16.

But with the relatively subjective and the relatively objective, the
great idea needs only for its completion a co-eternal which is both,
that is, relatively objective to the subjective, relatively subjective
to the objective. Hence


THE COMMUNITY.