(11) To this we say, ‘Indeed, the difference between the two statements is that the action of something upon its own essence is impossible. For if one thing grants to another thing its essence, in the sense that it is generous to it in its contact (ittisal) with it, it is not impossible for us to find many things that grant to other things their essences, just as in the case where fire is present in iron and is united (tattahid) with it, and the iron becomes alight through its union (ittihad) with the fire, and does what fire does in terms of heating and burning.
(12) In the same way, the four properties—heat and cold, moisture and dryness— give to material bodies (ajsam) their essences by coming into union (ittihad) with them and by attaching themselves to them, so that the property particular to them has its origin in the material bodies with which they are composed. And in the same way, the things facing mirrors give their images (suwar) to them, and the mirrors are ‘imaged’ (tatasawwar) by them. And those turning to the mirrors see the things facing them as images of these same things, and (they see) everything that happens to them with regard to movement and coming to rest.
(13) The uncertainty of this contradiction is revealed especially in our subject, by the fact that we are clarifying how the union (ittihad) of the Creator (may he be exalted!) with humankind is possible. And we say, ‘Indeed, it is known that comprehends (ya'qil) the Creator, and the meaning of his comprehension (ta'aqqul) of him is that the mind of the human being is ‘imaged’ (mutasawwar) by the image of the Creator. The Creator is not disgusting and material, for his image is part of his essence—his image must (in fact) be his essence—and his essence is(identifiable with) the mind of the human being. For in reality the mind and that which is comprehended (by the mind) are actually one subject,[one in the subject (i.e. one in subjectivity)] just as Aristotle made clear: it is necessary that the human being, when he comprehends the Creator, be united (muttahidan) with him..."
+ Al-Mu’taman ibn al-Assal, Summary of the Principles of Religion, chs. 23 (excerpts), 25–6, ed. A. Wadi, Studia Orientalia Christiana Monographiae 6a–7a (Cairo and Jerusalem: The Franciscan Centre of Christian Oriental Studies, 1998–9). Trans. S. Davis.
Source: Davis, Stephen J. "Coptic Christology in Practice: Incarnation and Divine Participation in Late Antique and Medieval Egypt" (Oxford: Oxford University Press, 2008) 312.
(12) In the same way, the four properties—heat and cold, moisture and dryness— give to material bodies (ajsam) their essences by coming into union (ittihad) with them and by attaching themselves to them, so that the property particular to them has its origin in the material bodies with which they are composed. And in the same way, the things facing mirrors give their images (suwar) to them, and the mirrors are ‘imaged’ (tatasawwar) by them. And those turning to the mirrors see the things facing them as images of these same things, and (they see) everything that happens to them with regard to movement and coming to rest.
(13) The uncertainty of this contradiction is revealed especially in our subject, by the fact that we are clarifying how the union (ittihad) of the Creator (may he be exalted!) with humankind is possible. And we say, ‘Indeed, it is known that comprehends (ya'qil) the Creator, and the meaning of his comprehension (ta'aqqul) of him is that the mind of the human being is ‘imaged’ (mutasawwar) by the image of the Creator. The Creator is not disgusting and material, for his image is part of his essence—his image must (in fact) be his essence—and his essence is(identifiable with) the mind of the human being. For in reality the mind and that which is comprehended (by the mind) are actually one subject,[one in the subject (i.e. one in subjectivity)] just as Aristotle made clear: it is necessary that the human being, when he comprehends the Creator, be united (muttahidan) with him..."
+ Al-Mu’taman ibn al-Assal, Summary of the Principles of Religion, chs. 23 (excerpts), 25–6, ed. A. Wadi, Studia Orientalia Christiana Monographiae 6a–7a (Cairo and Jerusalem: The Franciscan Centre of Christian Oriental Studies, 1998–9). Trans. S. Davis.
Source: Davis, Stephen J. "Coptic Christology in Practice: Incarnation and Divine Participation in Late Antique and Medieval Egypt" (Oxford: Oxford University Press, 2008) 312.
