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Par.
501 24 | of no created being, from the very fact that all such 502 25 | Accidents, as Anselm uses the term, are facts external 503 25 | term, are facts external to the essence of a being, which 504 25 | virtue of accidents? And, on the ocher hand, does it not 505 25 | illi accidere)? But what is the inconsistency between susceptibility 506 25 | natural immutability, if from the undergoing of these accidents 507 25 | undergoing of these accidents the substance undergoes no change?~ 508 25 | undergoes no change?~For, of all the facts, called accidents, 509 25 | without some variation in the subject of the accident -- 510 25 | variation in the subject of the accident -- all colors, 511 25 | part do not impair at all the immutability of that in 512 25 | they occur. Hence, although the supreme Nature in its simplicity 513 25 | however it may be as to the proper signification of 514 25 | proper signification of the term accident, this is undoubtedly 515 25 | undoubtedly true, that of the supremely immutable Nature 516 26 | have ascertained concerning the simplicity of this Nature 517 26 | of mutation by accidents, the immutable purity of this 518 26 | substance? For, as great as is the difference between that 519 26 | from nothing; so much does the supreme Substance differ 520 26 | derives from itself, without the help of another nature, 521 27 | common with individual men the fact that they are men; 522 27 | any one conceive that, in the treatment of other substances, 523 27 | certainly exists, but exists in the highest degree of all things; 524 27 | of all things; and since the essence of anything is usually 525 28 | seems to follow, then, from the preceding considerations, 526 28 | preceding considerations, that the Spirit which exists in so 527 28 | time, or will not be in the future. Nor does it fail 528 28 | perfectly.~But since, on the other hand, all other beings, 529 28 | non-existent.~And since the existence of this ineffable 530 28 | some sort unique. And, on the other hand, whatever is 531 28 | course of reasoning, then, the creative Spirit alone exists, 532 29 | these questions regarding the properties of the supreme 533 29 | regarding the properties of the supreme Nature, which have 534 29 | occurred to me in following the guidance of reason to the 535 29 | the guidance of reason to the present point, I think it 536 29 | this expression above has the inflexible strength of reason, 537 29 | discussion of this expression by the fact that it is proved to 538 29 | proved to be identical with the supreme Spirit himself. 539 29 | anything else than what the Spirit himself is?~Furthermore, 540 29 | himself is?~Furthermore, the facts already discovered 541 29 | could, or can, exist, except the creative Spirit and its 542 29 | But it is impossible that the expression of this Spirit 543 29 | exists later than itself.~The alternative remaining is, 544 29 | that this expression of the supreme Spirit, since it 545 29 | creature, is no other than the supreme Spirit. Therefore, 546 29 | of as nothing else than the intelligence (intelligentia) 547 29 | he conceives.~If, then, the supremely simple Nature 548 29 | wisdom, necessarily, in the same way, it is nothing 549 29 | is already manifest that the supreme Spirit is one only, 550 30 | is so consubstantial with the supreme Nature that they 551 30 | one; assuredly, just as the latter is supremely simple, 552 30 | supremely simple, so is the former. It therefore does 553 31 | This Word itself is not the likeness of created beings, 554 31 | likeness of created beings, but the reality of their being, 555 31 | likenesses and images of the objects to which they correspond; 556 31 | or less closely imitates the object of which it is the 557 31 | the object of which it is the likeness.~What, then, is 558 31 | be our position regarding the Word by which all things 559 31 | it be, or will it not be, the likeness of the things that 560 31 | not be, the likeness of the things that have been created 561 31 | itself? For, if it is itself the true likeness of mutable 562 31 | of mutable things, then the Word of supreme Truth is 563 31 | ambiguity will remain if -- as the reality of a man is said 564 31 | reality of a man is said to be the living man, but the likeness 565 31 | to be the living man, but the likeness or image of a man 566 31 | man in his picture -- so the reality of being is conceived 567 31 | being is conceived of as in the Word, whose essence exists 568 31 | found.~For, in this way the Word of supreme Truth, which 569 31 | like its creatures. But the necessary inference will 570 31 | being exists in so much the greater degree, or is so 571 31 | greater degree, or is so much the more excellent, the more 572 31 | much the more excellent, the more like it is to what 573 31 | those that are not alive, the sentient to excel the non-sentient, 574 31 | alive, the sentient to excel the non-sentient, the rational 575 31 | excel the non-sentient, the rational the irrational. 576 31 | non-sentient, the rational the irrational. For, since the 577 31 | the irrational. For, since the supreme Nature, after a 578 31 | natural essence, is nearer to the most excellent Being, so 579 31 | whose essence is more like the supreme Essence. And I think 580 31 | its life, and finally of the bare existence that remains, 581 31 | fail to understand that the substance that is thus destroyed, 582 31 | last to non-existence? But the attributes which, taken 583 31 | sufficiently clear, then, that in the Word, through which all 584 31 | simple essence; while, in the things created, there is 585 31 | according to its likeness to the things created, but every 586 31 | higher essence and dignity, the more it is seen to approach 587 32 | CHAPTER XXXII.~The supreme Spirit expresses 588 32 | what is simple Truth be the Word corresponding to those 589 32 | objects, of which it is not the likeness? Since every word 590 32 | thus mentally expressed is the likeness of that object, 591 32 | that object, if this is not the word corresponding to the 592 32 | the word corresponding to the objects that have been created 593 32 | shall we be sure that it is the Word? For every word is 594 32 | not exist at all, which is the supreme self-sufficient 595 32 | self-sufficient Essence? Or, would the supreme Being itself, perhaps, 596 32 | itself, perhaps, which is the Word still be the eternal 597 32 | which is the Word still be the eternal Being, but not the 598 32 | the eternal Being, but not the Word, if nothing were ever 599 32 | were never any being but the supreme Spirit, there would 600 32 | expressing anything is the same with understanding 601 32 | conceived of nothing, then the supreme Wisdom, which is 602 32 | nothing, how would it be the supreme Wisdom? Or, if there 603 32 | it be even imagined that the supreme Wisdom, at any time 604 32 | Wisdom and of itself? For, if the human mind could have no 605 32 | creatures, and that Wisdom from the whole created world, in 606 32 | conceives of himself after the likeness of a rational mind; 607 32 | rational mind; nay, not after the likeness of anything; but 608 32 | likeness of anything; but in the first place that Spirit, 609 32 | first place that Spirit, and the rational mind after its 610 32 | with other existing beings, the Word of that Spirit must 611 33 | in my inquiry concerning the Word, by which the Creator 612 33 | concerning the Word, by which the Creator expresses all that 613 33 | he creates, is suggested the word by which he, who creates 614 33 | express whatever he creates by the same word whereby he expresses 615 33 | as is evidently true of the Word by which he expresses 616 33 | reason would still require the existence of that word by 617 33 | it is manifest that of the Word by which he expresses 618 33 | expresses himself, and of the Word by which he expresses 619 33 | Word by which he expresses the created world, the substance 620 33 | expresses the created world, the substance is one.~How, then, 621 33 | substance is one.~How, then, if the substance is one, are there 622 33 | admit a single Word. For the Creator himself, who speaks 623 33 | speaks in these words, has the same substance with them, 624 33 | with them, and yet is not the Word. But, undoubtedly the 625 33 | the Word. But, undoubtedly the word by which the supreme 626 33 | undoubtedly the word by which the supreme Wisdom expresses 627 33 | fitly be called its Word on the former ground, namely, that 628 33 | namely, that it contains the perfect likeness of that 629 33 | of itself in meditation the image of itself arises in 630 33 | in its thought, or rather the thought of the mind is itself 631 33 | or rather the thought of the mind is itself its image, 632 33 | impression. For, whatever object the mind, either through representation 633 33 | through representation of the body or through reason, 634 33 | so far as it is able, in the mental concept itself. And 635 33 | mental concept itself. And the more truly it succeeds in 636 33 | truly it succeeds in this, the more truly does it think 637 33 | more truly does it think of the object itself; and, indeed, 638 33 | I know, in his absence, the vision of my thought forms 639 33 | vision and this image is the word corresponding to the 640 33 | the word corresponding to the man I express by thinking 641 33 | express by thinking of him.~The rational mind, then, when 642 33 | Who, then, can deny that the supreme Wisdom, when it 643 33 | inappropriately be called the image of that Wisdom, its 644 33 | called his likeness.~But the Word by which the Creator 645 33 | likeness.~But the Word by which the Creator expresses the created 646 33 | which the Creator expresses the created world is not at 647 33 | world is not at all, in the same way, a word corresponding 648 33 | a word corresponding to the created world, since it 649 33 | that he does not express the created world itself by 650 33 | a word corresponding to the created world. To what, 651 33 | world. To what, then, does the word belong, whereby he 652 33 | something, that is, it is the likeness of something. But 653 33 | nothing by a word belonging to the created world, whatever 654 33 | expresses, he expresses by the Word corresponding to himself. 655 33 | corresponding to himself. By one and the same Word, then, he expresses 656 34 | XXXIV.~How he can express the created world by his Word. ~ 657 34 | objects so different as the creative and the created 658 34 | different as the creative and the created being be expressed 659 34 | who expresses them, while the created world is not coeternal 660 34 | which is made after one of the arts, not only when it is 661 34 | is always in respect of the art itself nothing else 662 34 | that art is.~Hence, when the supreme Spirit expresses 663 34 | reason; while in him is the true first being, and the 664 34 | the true first being, and the first reality of existence, 665 34 | first reality of existence, the more like unto which those 666 34 | those beings are in any way, the more really and excellently 667 34 | reasonably be declared that, when the supreme Spirit expresses 668 34 | been created by one and the same Word.~ ~ 669 35 | in him exist also, and in the same way, in his Word. Whatever 670 35 | him.~But, since knowing is the same to the supreme Spirit 671 35 | since knowing is the same to the supreme Spirit as conceiving 672 35 | things that he knows in the same way in which he expresses 673 36 | way he expresses or knows the objects created by him. ~ 674 36 | expresses, or how he knows the created world, cannot be 675 36 | than in our knowledge, in the same degree in which they 676 36 | substance exists more truly in the Word, that is, in the intelligence 677 36 | in the Word, that is, in the intelligence of the Creator, 678 36 | in the intelligence of the Creator, than it does in 679 36 | than it does in itself, in the same degree in which the 680 36 | the same degree in which the creative being exists more 681 36 | being exists more truly than the created; how can the human 682 36 | than the created; how can the human mind comprehend of 683 37 | clearly demonstrated that the supreme Spirit created all 684 37 | through his Word, did not the Word itself also create 685 37 | consubstantial with him, it must be the supreme essence of that 686 37 | essence of that of which it is the Word. But there is no supreme 687 37 | Essence, except one, which is the only creator and the only 688 37 | is the only creator and the only beginning of all things 689 37 | nothing. Hence, whatever the supreme Spirit creates, 690 37 | supreme Spirit creates, the same his Word also creates, 691 37 | Word also creates, and in the same way.~Whatever relation, 692 37 | Whatever relation, then, the supreme Spirit bears to 693 37 | Word also bears, and in the same way. And yet, both 694 37 | Therefore, just as he is the creator and the beginning 695 37 | as he is the creator and the beginning of the world, 696 37 | creator and the beginning of the world, so is his Word also; 697 38 | beings, seems to belong to the supreme Spirit and his Word. 698 38 | does not admit plurality in the two. For although, taken 699 38 | that neither he, whose is the Word, can be his own Word, 700 38 | be his own Word, nor can the Word be he, whose Word it 701 38 | what relation they bear to the created world, they ever 702 38 | unity. But in respect of the fact that he does not derive 703 38 | essence or their relation to the created world; and there 704 38 | expression which designates the peculiar relation of the 705 38 | the peculiar relation of the one to the other, since 706 38 | peculiar relation of the one to the other, since there are neither 707 38 | words nor two images.~For the Word, by virtue of the fact 708 38 | For the Word, by virtue of the fact that it is a word or 709 38 | image, bears a relation to the other, because it is Word 710 38 | and image only as it is the Word and image of something; 711 38 | are these attributes to the one that they are by no 712 38 | by no means predicable of the other. For he, whose is 713 38 | other. For he, whose is the Word and image, is neither 714 38 | explained why they are two, the supreme Spirit and the Word, 715 38 | the supreme Spirit and the Word, although by certain 716 38 | required to be two. For it is the property of the one to derive 717 38 | For it is the property of the one to derive existence 718 38 | to derive existence from the other, and the property 719 38 | existence from the other, and the property of that other that 720 38 | property of that other that the first derives existence 721 39 | Word derives existence from the supreme Spirit by birth. ~ 722 39 | than when it is said to be the property of the one, to 723 39 | said to be the property of the one, to be born of the other; 724 39 | of the one, to be born of the other; and of the other, 725 39 | born of the other; and of the other, that the first is 726 39 | and of the other, that the first is born of him. For 727 39 | now clearly proved, that the Word of the supreme Spirit 728 39 | proved, that the Word of the supreme Spirit does not 729 39 | all brevity, it is one and the same being which derives 730 39 | derives existence from one and the same being, and on such 731 39 | it is evident, then, that the Word of the supreme Spirit 732 39 | then, that the Word of the supreme Spirit so derives 733 39 | completely analogous to the offspring of a parent; and 734 39 | it derives existence from the supreme Spirit by birth ( 735 39 | say, for instance, that the hair is born of the head, 736 39 | that the hair is born of the head, or the fruit of the 737 39 | is born of the head, or the fruit of the tree, although 738 39 | the head, or the fruit of the tree, although the hair 739 39 | fruit of the tree, although the hair does not resemble the 740 39 | the hair does not resemble the head, nor the fruit the 741 39 | not resemble the head, nor the fruit the tree.~If, then, 742 39 | the head, nor the fruit the tree.~If, then, many objects 743 39 | said to be born, so much the more fittingly may the Word 744 39 | much the more fittingly may the Word of the supreme Spirit 745 39 | fittingly may the Word of the supreme Spirit be said to 746 39 | existence from him by birth, the more perfect the resemblance 747 39 | birth, the more perfect the resemblance it bears to 748 40 | rather be declared, that the Spirit is more truly a parent, 749 40 | more truly a parent, and the Word his offspring, the 750 40 | the Word his offspring, the more he alone is sufficient 751 40 | to effect this birth, and the more what is born expresses 752 40 | beings which we know bear the relations of parent and 753 40 | accessory, sufficient to the generation of offspring; 754 40 | to its parent.~If, then, the Word of the supreme Spirit 755 40 | parent.~If, then, the Word of the supreme Spirit so derives 756 40 | complete existence from the being of that Spirit himself 757 40 | like its parent, certainly the relation of parent and offspring 758 40 | beings so consistently as to the supreme Spirit and his Word. 759 41 | most truly begotten. As the former supposition is evidently 760 41 | supposition is evidently true, so the latter is necessarily most 761 41 | certain. Hence, it belongs to the supreme Spirit most truly 762 42 | CHAPTER XLII.~It is the property of the one to be 763 42 | XLII.~It is the property of the one to be most truly progenitor 764 42 | progenitor and Father, and of the other to be the begotten 765 42 | and of the other to be the begotten and Son. ~I should 766 42 | perhaps able, now to reach the conclusion, that he is most 767 42 | conclusion, that he is most truly the Father, while this Word 768 42 | if it is consistent with the nature of the one to be 769 42 | consistent with the nature of the one to be the Father, and 770 42 | nature of the one to be the Father, and of his offspring 771 42 | and of his offspring to be the Son, because both are Spirit ( 772 42 | reason, consistent with the nature of the one to be 773 42 | consistent with the nature of the one to be the mother, and 774 42 | nature of the one to be the mother, and the other the 775 42 | one to be the mother, and the other the daughter, since 776 42 | the mother, and the other the daughter, since both are 777 42 | difference of sex, it belongs to the superior sex to be father 778 42 | be father or son, and to the inferior to be mother or 779 42 | most instances, but in some the contrary is true, as among 780 42 | kinds of birds, among which the female is always larger 781 42 | larger and stronger, while the male is smaller and weaker.~ 782 42 | more consistent to call the supreme Spirit father than 783 42 | mother, for this reason, that the first and principal cause 784 42 | of offspring is always in the father. For, if the maternal 785 42 | always in the father. For, if the maternal cause is ever in 786 42 | in some way preceded by the paternal, it is exceedingly 787 42 | exceedingly inconsistent that the name mother should be attached 788 42 | that parent with which, for the generation of offspring, 789 42 | therefore, most true that the supreme Spirit is Father 790 42 | of his offspring. But, if the son is always more like 791 42 | son is always more like the father than is the daughter, 792 42 | like the father than is the daughter, while nothing 793 42 | while nothing is more like the supreme Father than his 794 42 | Son.~Hence, just as it is the property of the one most 795 42 | as it is the property of the one most truly to beget, 796 42 | most truly to beget, and of the other to be begotten, so 797 42 | to be begotten, so it is the property of the one to be 798 42 | so it is the property of the one to be most truly progenitor, 799 42 | truly progenitor, and of the other to be most truly begotten. 800 42 | most truly begotten. And as the one is most truly the parent, 801 42 | as the one is most truly the parent, and the other his 802 42 | most truly the parent, and the other his offspring, so 803 42 | other his offspring, so the one is most truly Father, 804 42 | is most truly Father, and the other most truly Son.~ ~ 805 43 | XLIII.~Consideration of the common attributes of both 806 43 | common attributes of both and the individual properties of 807 43 | inevitable, is proved to exist in the supreme unity, I think it 808 43 | he who is begotten, are the same, and that parent and 809 43 | parent and offspring are the same --so impossible that 810 43 | necessarily one must be the progenitor and the other 811 43 | must be the progenitor and the other the begotten, and 812 43 | progenitor and the other the begotten, and one the Father, 813 43 | other the begotten, and one the Father, the other the Son; 814 43 | begotten, and one the Father, the other the Son; yet, here 815 43 | one the Father, the other the Son; yet, here it is so 816 43 | who is begotten shall be the same, and also that parent 817 43 | parent and offspring shall be the same, that the progenitor 818 43 | shall be the same, that the progenitor cannot be any 819 43 | cannot be any other than what the begotten is, nor the Father 820 43 | what the begotten is, nor the Father any other than the 821 43 | the Father any other than the Son.~And although the one 822 43 | than the Son.~And although the one is one, and the other 823 43 | although the one is one, and the other another, so that it 824 43 | are two; yet that which the one and the other are is 825 43 | yet that which the one and the other are is in such a way 826 43 | is in such a way one and the same, that it is a most 827 43 | For, in such a way is one the Father and the other the 828 43 | way is one the Father and the other the Son, that when 829 43 | the Father and the other the Son, that when I speak of 830 43 | have spoken.~For, although the Father separately is the 831 43 | the Father separately is the perfectly supreme Spirit, 832 43 | perfectly supreme Spirit, and the Son separately is the perfectly 833 43 | and the Son separately is the perfectly supreme Spirit, 834 43 | supreme Spirit, yet, so are the Spirit-Father and the Spirit-Son 835 43 | are the Spirit-Father and the Spirit-Son one and the same 836 43 | and the Spirit-Son one and the same being, that the Father 837 43 | and the same being, that the Father and the Son are not 838 43 | being, that the Father and the Son are not two spirits, 839 43 | although it belongs both to the Father, taken separately, 840 43 | taken separately, and to the Son, taken separately, to 841 43 | taken separately, to be the perfect Spirit. For so opposite 842 43 | are their relations, that the one never assumes the property 843 43 | that the one never assumes the property of the other; so 844 43 | assumes the property of the other; so harmonious are 845 43 | are they in nature, that the one ever contains the essence 846 43 | that the one ever contains the essence of the other. For 847 43 | contains the essence of the other. For they are so diverse 848 43 | so diverse by virtue of the fact that the one is the 849 43 | virtue of the fact that the one is the Father and the 850 43 | the fact that the one is the Father and the other the 851 43 | the one is the Father and the other the Son, that the 852 43 | the Father and the other the Son, that the Father is 853 43 | the other the Son, that the Father is never called the 854 43 | the Father is never called the Son, nor the Son the Father; 855 43 | never called the Son, nor the Son the Father; and they 856 43 | called the Son, nor the Son the Father; and they are so 857 43 | of their substance, that the essence of the Son is ever 858 43 | substance, that the essence of the Son is ever in the Father, 859 43 | essence of the Son is ever in the Father, and the essence 860 43 | ever in the Father, and the essence of the Father in 861 43 | Father, and the essence of the Father in the Son.~ ~ 862 43 | essence of the Father in the Son.~ ~ 863 44 | CHAPTER XLIV.~How one is the essence of the other. ~HENCE, 864 44 | How one is the essence of the other. ~HENCE, even if one 865 44 | HENCE, even if one is called the essence of the other, there 866 44 | is called the essence of the other, there is no departure 867 44 | departure from truth; but the supreme simplicity and unity 868 44 | can we thus understand the statement that the Father 869 44 | understand the statement that the Father is essence of the 870 44 | the Father is essence of the Son, and the Son the essence 871 44 | essence of the Son, and the Son the essence of the Father. 872 44 | of the Son, and the Son the essence of the Father. We 873 44 | and the Son the essence of the Father. We cannot understand 874 44 | We cannot understand that the Son is existent through 875 44 | Son is existent through the Father, and the Father through 876 44 | through the Father, and the Father through the Son, 877 44 | and the Father through the Son, as if the one could 878 44 | Father through the Son, as if the one could not be existent 879 44 | existent except through the other, just as a man cannot 880 44 | through wisdom.~For, as the supreme Wisdom is ever wise 881 44 | wise through itself, so the supreme Essence ever exists 882 44 | exists through itself. But, the perfectly supreme Essence 883 44 | perfectly supreme Essence is the Father, and the perfectly 884 44 | Essence is the Father, and the perfectly supreme Essence 885 44 | perfectly supreme Essence is the Son. Hence, the perfect 886 44 | Essence is the Son. Hence, the perfect Father and the perfect 887 44 | the perfect Father and the perfect Son exist, each 888 44 | wise through himself.~For the Son is not the less perfect 889 44 | himself.~For the Son is not the less perfect essence or 890 44 | he is an essence born of the essence of the Father, and 891 44 | essence born of the essence of the Father, and a wisdom born 892 44 | Father, and a wisdom born of the wisdom of the Father; but 893 44 | wisdom born of the wisdom of the Father; but he would be 894 44 | no inconsistency between the subsistence of the Son through 895 44 | between the subsistence of the Son through himself, and 896 44 | from his Father. For, as the Father has essence, and 897 44 | generation, he grants to his Son the possession of essence, and 898 44 | wise, and lives; otherwise, the existence of Father and 899 44 | Father and Son will not be the same, nor will the Son be 900 44 | not be the same, nor will the Son be equal to the Father. 901 44 | will the Son be equal to the Father. But it has already 902 44 | no inconsistency between the subsistence of the Son through 903 44 | between the subsistence of the Son through himself, and 904 44 | deriving existence from the Father, since he must have 905 44 | since he must have from the Father this very power of 906 44 | derive its existence and the fact of its being from his 907 44 | itself.~Much more, then, the eternal Father's eternal 908 44 | so derives existence from the Father that they are not 909 44 | it is inconceivable that the Father should be the essence 910 44 | that the Father should be the essence of the Son, or the 911 44 | should be the essence of the Son, or the Son the essence 912 44 | the essence of the Son, or the Son the essence of the Father, 913 44 | essence of the Son, or the Son the essence of the Father, on 914 44 | or the Son the essence of the Father, on the ground that 915 44 | essence of the Father, on the ground that the one could 916 44 | Father, on the ground that the one could not subsist through 917 44 | but must subsist through the other. But in order to indicate 918 44 | said, and conceived, that the one is so identical with 919 44 | one is so identical with the other that the one possesses 920 44 | identical with the other that the one possesses the essence 921 44 | other that the one possesses the essence of the other.~On 922 44 | possesses the essence of the other.~On these grounds, 923 44 | being an essence, just as the one possesses the essence 924 44 | just as the one possesses the essence of the other, so 925 44 | possesses the essence of the other, so the one is the 926 44 | essence of the other, so the one is the essence of the 927 44 | the other, so the one is the essence of the other, that 928 44 | the one is the essence of the other, that is, the one 929 44 | essence of the other, that is, the one has the same existence 930 44 | other, that is, the one has the same existence with the 931 44 | the same existence with the other.~ ~ 932 45 | CHAPTER XLV.~The Son may more appropriately 933 45 | appropriately be called the essence of the Father, than 934 45 | be called the essence of the Father, than the Father 935 45 | essence of the Father, than the Father the essence of the 936 45 | Father, than the Father the essence of the Son: and 937 45 | the Father the essence of the Son: and in like manner 938 45 | Son: and in like manner the Son is the virtue, wisdom, 939 45 | in like manner the Son is the virtue, wisdom, etc., of 940 45 | virtue, wisdom, etc., of the Father. ~AND although, for 941 45 | much more proper to call the Son the essence of the Father 942 45 | more proper to call the Son the essence of the Father than 943 45 | call the Son the essence of the Father than the Father the 944 45 | essence of the Father than the Father the essence of the 945 45 | the Father than the Father the essence of the Son. For, 946 45 | the Father the essence of the Son. For, since the Father 947 45 | essence of the Son. For, since the Father has his being from 948 45 | appropriate to say that he has the being of another than himself; 949 45 | than himself; while, since the Son has his being from the 950 45 | the Son has his being from the Father, and has the same 951 45 | from the Father, and has the same essence with his Father, 952 45 | appropriately be said to have the essence of his Father.~Hence, 953 45 | by being an essence; as the Son is more appropriately 954 45 | appropriately conceived to have the essence of the Father than 955 45 | conceived to have the essence of the Father than the Father to 956 45 | essence of the Father than the Father to have the essence 957 45 | than the Father to have the essence of the Son, so the 958 45 | Father to have the essence of the Son, so the Son may more 959 45 | the essence of the Son, so the Son may more fitly be called 960 45 | may more fitly be called the essence of the Father than 961 45 | be called the essence of the Father than the Father the 962 45 | essence of the Father than the Father the essence of the 963 45 | the Father than the Father the essence of the son. For 964 45 | the Father the essence of the son. For this single explanation 965 45 | sufficiently emphatic brevity, that the Son not only has the same 966 45 | that the Son not only has the same essence with the Father, 967 45 | has the same essence with the Father, but has this very 968 45 | has this very essence from the Father; so that, to assert 969 45 | so that, to assert that the Son is the essence of the 970 45 | to assert that the Son is the essence of the Father is 971 45 | the Son is the essence of the Father is the same as to 972 45 | essence of the Father is the same as to assert that the 973 45 | the same as to assert that the Son is not a different essence 974 45 | a different essence from the essence of the Father nay, 975 45 | essence from the essence of the Father nay, from the Father 976 45 | of the Father nay, from the Father essence.~In like 977 45 | like manner, therefore, the Son is the virtue of the 978 45 | manner, therefore, the Son is the virtue of the Father, and 979 45 | the Son is the virtue of the Father, and his wisdom, 980 45 | consistently attributed to the essence of the supreme Spirit.~ ~ 981 45 | attributed to the essence of the supreme Spirit.~ ~ 982 46 | assertion. For it is proved that the Son is the true Word, that 983 46 | is proved that the Son is the true Word, that is, the 984 46 | the true Word, that is, the perfect intelligence, conceiving 985 46 | intelligence, conceiving of the whole substance of the Father, 986 46 | of the whole substance of the Father, or perfect cognition 987 46 | understands, and conceives of, the very essence of the Father, 988 46 | of, the very essence of the Father, and cognises it, 989 46 | If, then, in this sense, the Son is called the intelligence 990 46 | sense, the Son is called the intelligence of the Father, 991 46 | called the intelligence of the Father, and wisdom concerning 992 46 | acquaintance with him; since the Son understands and conceives 993 46 | understands and conceives of the Father, is wise concerning 994 46 | Most properly, too, may the Son be called the truth 995 46 | too, may the Son be called the truth of the Father, not 996 46 | Son be called the truth of the Father, not only in the 997 46 | the Father, not only in the sense that the truth of 998 46 | not only in the sense that the truth of the Son is the 999 46 | sense that the truth of the Son is the same with that 1000 46 | the truth of the Son is the same with that of the Father,