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Par.
1 1 | things are good, which he does not desire, except as he 2 3 | something.~Whatever is, then, does not exist except through 3 4 | than the horse, assuredly does not deserve the name of 4 6 | any external cause, yet it does not exist through nothing, 5 6 | they are, through it, how does it exist through itself? 6 6 | existence.~But, in no wise does the supreme Nature exist 7 6 | nothing. And, moreover, it does not exist through nothing, 8 6 | existence from nothing, it does so through itself, or through 9 6 | evident that in no wise does anything exist through nothing. 10 6 | existence from nothing, it does so either through itself 11 6 | Seeing that this Being, then, does not exist before itself, 12 6 | before itself, by no means does it derive existence from 13 6 | either, whatever it is, it does not exist through itself, 14 6 | supreme Substance, then, does not exist through any efficient 15 6 | any efficient agent, and does not derive existence from 16 7 | this last, at any rate, does not exist. For, indeed, 17 7 | which exist through another does not derive existence as 18 8 | either means something, or does not mean something. But 19 8 | should be created from what does not exist, nothing is created 20 8 | of nothing," that is, he does not speak at all. According 21 8 | what never has existed and does not exist at all, as to 22 8 | ipso), that is, from what does not exist at all, as if 23 10| applied, or expresses it as does that likeness which is expressed 24 15| manner, be applied to it, does not describe its natural 25 15| supreme, taken by itself, does not describe that Being 26 18| made plain, that in no wise does it derive existence from 27 18| Therefore, the supreme Nature does not begin through or from, 28 19| How is it, then, that it does not take inception from 29 20| exist. Where and when it does not exist, moreover, there 30 20| than itself, by no means does its power exist without 31 20| without it.~Since, then, it does not exist finitely, at some 32 21| part it exists, and in part does not exist, in every place 33 21| parts; which is false. It does not, therefore, exist everywhere 34 21| always in part.~But how does it exist as a whole, everywhere 35 21| supreme Nature. Hence, it does not so exist, as a whole, 36 21| place, there is no part that does not exist in that place. 37 21| which there is no part that does not exist in a given place, 38 21| to believe. Therefore, it does not exist, as a whole, at 39 21| Therefore, the supreme Nature does not exist, as a whole, in 40 21| time nor at different times does it exist, as a whole, in 41 21| places, it is evident that it does not at all exist, as a whole, 42 21| other than its eternity, does not exist, as a whole, simultaneously, 43 21| nor will be. Hence, it does not exist at distinct times, 44 21| distinct times, just as it does not exist, as a whole, simultaneously 45 21| it is manifest that it does not in any way exist, as 46 21| whole or in part. But if it does not at all exist everywhere 47 21| that is, nowhere and never does it exist. For it cannot 48 22| and that its age, which does not exist, except as true 49 22| For, seeing that place does not act upon it as place, 50 22| which no longer is; nor does it pass with the present, 51 22| is contained, more than does the statement that it exists 52 22| now, nor at any time; nor does it exist in terms of this 53 23| by no local limitation, does the mind contain anything, 54 24| no wise terminable, and does not exist, except as at 55 25| in a mutable being.] ~BUT does not this Being, which has 56 25| And, on the ocher hand, does it not partake of accident, 57 25| as cause mutation, yet it does not disdain occasional expression 58 26| another, from nothing; so much does the supreme Substance differ 59 27| fact that they are men; does any one conceive that, in 60 28| not be in the future. Nor does it fail to be now what it 61 29| conceiving of it? For he does not, like man, ever fail 62 30| CHAPTER XXX.~This expression does not consist of more words 63 30| the former. It therefore does not consist of more words 64 31| perhaps, but certainly, -- does every mind judge natures 65 32| supreme Wisdom, at any time does not conceive of itself; 66 32| meditation by itself, as my mind does now.~Hence, that Spirit, 67 33| all, expresses himself. Does he express himself, then, 68 33| be creates by another; or does he rather express whatever 69 33| perhaps, identity of substance does not compel us to admit a 70 33| in this, the more truly does it think of the object itself; 71 33| therefore follows, that he does not express the created 72 33| created world. To what, then, does the word belong, whereby 73 33| whereby he expresses it, if he does not express it by a word, 74 36| of the Creator, than it does in itself, in the same degree 75 38| perfected in both, and yet does not admit plurality in the 76 38| respect of the fact that he does not derive existence from 77 39| Word of the supreme Spirit does not derive existence from 78 39| of a parent; and that it does not derive existence from 79 39| tree, although the hair does not resemble the head, nor 80 48| that he remembers himself does he exist in his own memory, 81 50| the rational man that he does not remember himself or 82 54| whole from the Son, and yet does not exist except as one 83 54| their essence itself, which does not admit of plurality, 84 55| from Father and Son, it does not at once show to one 85 55| the Son, regard for truth does not allow the relations 86 56| nor off spring, and yet does in some sort derive existence 87 57| Father alone begets, but does not create, the Son; while 88 57| supremely immutable Being does not breathe after our fashion, 89 60| understood that the Father does not need the Son, or the 90 63| attributed to the three at once, does not admit of plurality. 91 63| from it, is it born, nor does it in its existence imitate 92 63| proceeding from itself. For it does not imitate itself, or take 93 63| plurality of beings; while it does not imitate the spirit, 94 63| imitate the spirit, nor does it exist in his likeness, 95 66| nature, the more effectively does it rise to the knowledge 96 66| contemplates itself, the farther does it descend from the contemplation 97 68| natural potency. For, not only does it owe its very existence 98 69| deceived by a false security, does he not live in misery? But, 99 70| loving soul, the most just does not distinguish between 100 70| be supremely loved, nor does he love the soul that loves 101 70| that loves him; or else it does not avail to be loved by 102 70| with his nature; hence he does make a return to every soul 103 70| to the loving soul, if it does not cease to love? If what 104 70| whatever else it grants, it does not give in return, since 105 70| the sake of another; and does not wish to be loved itself, 106 71| existence or life, since it does not employ itself to the 107 75| reach out for it. ~BUT what does not believe cannot love 108 75| seems that either he who does not believe what is proper 109 75| for that Being, or he who does not strive for that Being, 110 75| through what he believes, does not believe in it. And, 111 79| that the Spirit himself does not rule the beings created