  Dietrich seems to suggest that reditive activity is not found in God. He says that all things are turned back to God, but he does not say that God in any way turns back upon himself. One should remember, however, that by restricting himself to giving a purely philosophical account of the nature of being and the universe Dietrich was not free to speculate theologically about whether exitus or reditus had any rôle to play in the life of the Trinity.  That Dietrich is very close to making the commonplace identity of the second hypostasis, the first intelligence, with the Second Person of the Blessed Trinity is hinted at when he talks about intellect and desire being the principles of return. Quoting directly from Proclus he remarks that what is desirable to all things is intellect and that all things proceed from intellect as well as return through it. But he restrains himself from making any theological identity. It is clear, however, that love marks all the ranks of the hierarchy, every member of which is driven to return to its source by desire for intellect.  Tacitly he has left the door open for the interpretation that the God who is love as reported in Sacred Scripture has left the mark of that love in the universe of beings and that intellect (often identified by the earlier Christian Neoplatonists with the Second Person of the Trinity) is the crucial agent in both the unfolding and retrieval of being.