17、众所周知，神是无限的，因为衪被称为无限者；祂被称为无限者，是因为祂是无限的。祂之所以是无限的，不仅仅是因为祂是绝对的存在和显现本身，还因为祂里面有无限事物。没有无限事物在里面的无限者仅仅是名义上的无限。鉴于世人对于“多”和“一切”的属世观念，神里面的无限事物不能被称为无限“多”，也不能被称为无限“一切”。因为无限“多”的属世观念是有限的，而无限“一切”的属世观念虽没有限定，但却源于宇宙中的有限事物。因此，世人因其观念是属世的，故无法以任何精细化、升华、完善、推断、揣度、提炼或近似的方式来理解神里面的无限事物。另一方面，天使因拥有对它们的属灵观念，故能通过提炼或近似的方式上升到世人的层面之上，但仍达不到那种感知程度。
17. In the Divine-Human One, infinite things are distinguishably one. It is recognized that God is infinite: he is in fact called the Infinite One. But he is called infinite because he is infinite. He is not infinite simply because he is intrinsically essential reality and manifestation, but because there are infinite things in him. An infinite being without infinite things within it would be infinite in name only.
The infinite things in him should not be called "infinitely many" or "infinitely all," because of our earthly concepts of "many" and "all." Our earthly concept of "infinitely many" is limited, and while there is something limitless about our concept of "infinitely all," it still rests on limited things in our universe. This means that since our concept is earthly, we cannot arrive at a sense of the infinite things in God by some process of shifting it to a higher level or by comparison. However, since angels enjoy spiritual concepts they can surpass us by changing to a higher level and by comparison, though they cannot reach infinity itself.
17. The infinite elements in the human God are, in a distinct combination, one. People know that God is infinite, because He is called infinite; but He is called infinite because He is infinite. He is infinite not only for the reason that He is being and expression itself in itself, but because He has infinite elements in Him. An infinite entity without infinite elements in it is not infinite except in name only.
The infinite elements in God cannot be said to be infinitely many or even to be infinitely all, because of people's natural idea of "many" and "all." For a natural idea of "infinitely many" is limited, and the idea of "infinitely all," while being indeed unlimited, still draws its origin from the limited elements in the universe. Consequently, because people have a natural idea of these, they cannot by extrapolation or estimation arrive at a perception of the infinite elements in God. On the other hand, because angels have a spiritual idea of them, they can by extrapolation and estimation arrive at a perception of them beyond the level attainable by people, though still not reaching the goal.
17. IN GOD-MAN INFINITE THINGS ARE ONE DISTINCTLY
It is well known that God is Infinite for He is called "the Infinite;" but He is called "the Infinite" because He is Infinite. He is the Infinite not from this alone that He is Esse and Existere in Himself, but because there are infinite things in Him. The Infinite without infinite things in Him is not infinite except in name only. The Infinite things in Him cannot be said to be infinitely many or infinitely all, on account of the natural idea about many and all. For the natural idea about infinitely many is limited, and about infinitely all is indeed unlimited yet it derives from limited things in the universe. For this reason, man, because of the natural idea belonging to him, cannot, by sublimation and approximation, come into a perception about the infinite things in God. Whereas an angel, being in a spiritual idea can, by sublimation and approximation, rise above the degree of a man without reaching to actual perception of the Infinite things in God.
17. IN GOD-MAN INFINITE THINGS ARE ONE DISTINCTLY.
That God is infinite is well known, for He is called the Infinite; and He is called the Infinite because He is infinite. He is infinite not from this alone, that He is very Esse and Existere in itself, but because in Him there are infinite things. An infinite without infinite things in it, is infinite in name only. The infinite things in Him cannot be called infinitely many, nor infinitely all, because of the natural idea of many and of all; for the natural idea of infinitely many is limited, and the natural idea of infinitely all, though not limited, is derived from limited things in the universe. Therefore man, because his ideas are natural, is unable by any refinement or approximation, to come into a perception of the infinite things in God; and an angel, while he is able, because he is in spiritual ideas, to rise by refinement and approximation above the degree of man, is still unable to attain to that perception.
17. QUOD IN DEO HOMINE INFINITA DISTINCTE UNUM SINT. Notum est, quod Deus Infinitus sit, vocatur enim Infinitus; sed vocatur Infinitus quia est Infinitus: ex eo solum quod sit ipsum Esse et Existere in Se, non est Infinitus, sed quia Infinita in Ipso sunt; Infinitum absque Infinitis in Ipso non est Infinitum nisi quoad solum nomen. Infinita in Ipso non dici possunt infinite multa, nec infinite omnia, propter ideam naturalem de multis et de omnibus, nam idea naturalis de infinite multis est limitata, et de infinite omnibus est quidem illimitata, sed trahit ex limitatis in universo: quare homo, quia ei idea naturalis est, non potest sublimatione et approximatione venire in perceptionem de Infinitis in Deo, at Angelus, quia est in idea spirituali, potest sublimatione et approximatione venire supra hominis gradum, non tamen usque illuc.