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501 20 | not true. For, since it is manifest that its power 502 20 | manifest that its power is nothing else than itself, 503 20 | everywhere and always, that is, in every place and at every 504 21 | place or time. ~BUT, if this is true, either it exists in 505 21 | time, it has parts; which is false. It does not, therefore, 506 21 | and always? For, either it is to be understood that it 507 21 | individual places or times, it is not exempt from composition 508 21 | former alternative, that is, how the supreme Nature 509 21 | individual place and time. This is doubtless impossible, unless 510 21 | each individual place there is an individual whole. For, 511 21 | whole. For, just as place is so distinguished from place 512 21 | as a whole, in one place, is so distinct from that which 513 21 | whole, in any place, there is no part that does not exist 514 21 | And that of which there is no part that does not exist 515 21 | exist in a given place, is no part of what exists at 516 21 | whole, then, in any place, is no part of what exists at 517 21 | individual wholes, if anything is to exist as a whole in different 518 21 | individual places, then, when it is in one place, there is in 519 21 | it is in one place, there is in the meantime no good 520 21 | absurdity of this supposition is proved by the existence 521 21 | in individual places, it is evident that it does not 522 21 | to-day, and to-morrrow; it is properly said that it was 523 21 | properly said that it was and is and will be. Its age, then, 524 21 | be. Its age, then, which is no other than its eternity, 525 21 | simultaneously, but it is distributed in parts according 526 21 | of time.~But its eternity is nothing else than itself. 527 21 | of time. For, if its age is prolonged through periods 528 21 | and future. But what else is its age than its duration 529 21 | Since, then, its eternity is nothing else than its essence, 530 21 | present, and future.~But what is past is not present or future; 531 21 | future.~But what is past is not present or future; and 532 21 | present or future; and what is present is not past or future; 533 21 | future; and what is present is not past or future; and 534 21 | past or future; and what is future is not past or present. 535 21 | future; and what is future is not past or present. How, 536 21 | that that supreme Nature is in no wise composite, but 537 21 | in no wise composite, but is supremely simple, supremely 538 21 | this be so, if that Nature is one thing, at one time, 539 21 | possible? By no means, then, is past or future attributable 540 21 | not a present, if it truly is? But was means past, and 541 21 | individual times and places, it is manifest that it does not 542 21 | every, place and time, it is impossible that it exists 543 21 | In no place or time, that is, nowhere and never does 544 21 | the other hand, since it is irrefutably established, 545 22 | in some such way, that it is not prevented from so existing 546 22 | except as true eternity, is not distributed among past, 547 22 | beings of this class it is with all truth asserted 548 22 | class, no such conclusion is necessarily reached.~For 549 22 | rightly said, that place is predicable only of objects 550 22 | containing it; and that time is predicable only of objects 551 22 | or time, no place or time is properly attributed. For, 552 22 | place, nor time as time, it is not irrational to say, that 553 22 | irrational to say, that no place is its place, and no time its 554 22 | evidently has no place or time is doubtless by no means compelled 555 22 | Substance which creates and is supreme among all beings, 556 22 | itself created from nothing, is limited by no restraint 557 22 | truly, its power, which is nothing else than its essence, 558 22 | things which it created? Is it not impudently foolish, 559 22 | Seeing, then, that this is the condition of place or 560 22 | time; that only whatever is limited by their bounds 561 22 | places or times; but whatever is in no wise confined by the 562 22 | restraint of place or time, is not compelled by any law 563 22 | multiplicity of parts, nor is it prevented from being 564 22 | seeing, I say, that this is the condition governing 565 22 | supreme Substance, which is encompassed by no restraint 566 22 | restraint of place or time, is bound by none of their laws.~ 567 22 | or time. For, because it is present in one place, it 568 22 | present in one place, it is not therefore prevented 569 22 | Nor, because it was, or is, or shall be, has any part 570 22 | the past, which no longer is; nor does it pass with the 571 22 | with the present, which is, for an instant; nor is 572 22 | is, for an instant; nor is it to come with the future, 573 22 | come with the future, which is not yet.~For, by no means 574 22 | not yet.~For, by no means is that Being compelled or 575 22 | when the supreme Being is said to exist in space or 576 22 | local and temporal natures, is the same, because of the 577 22 | language, yet the sense is different, because of the 578 22 | Being, the first sense only is intended, namely, that it 579 22 | intended, namely, that it is present; not that it is 580 22 | is present; not that it is also contained. If the usage 581 22 | another implies that it is contained, more than does 582 22 | no place or time, then, is this Being properly said 583 22 | said to exist, since it is contained by no other at 584 22 | since whatever else exists is sustained by its presence, 585 22 | place and time, because it is absent from none; and it 586 22 | finite and mutable, which it is not.~And yet, these properties 587 22 | ascribed to it, since it is just as truly present in 588 22 | nowhere and never, that is, in every place and time, 589 23 | CHAPTER XXIII.~How it is better conceived to exist 590 23 | every place~BUT, since it is plain that this supreme 591 23 | that this supreme Nature is not more truly in all places 592 23 | places, since this sense is supported by the truth of 593 23 | the truth of the fact, and is not forbidden by the proper 594 23 | say that the understanding is there in the soul, where 595 23 | soul, where rationality is. For, though there and where 596 23 | mind contain anything, nor is either rationality or understanding 597 23 | matter, the supreme Nature is more appropriately said 598 23 | in this sense, that it is in all existing things, 599 23 | this sense, namely that it is merely in all places. And 600 23 | existing things, that it is one and the same, perfect 601 24 | CHAPTER XXIV.~How it is better understood to exist 602 24 | than at every time. ~IT is also evident that this supreme 603 24 | that this supreme Substance is without beginning and without 604 24 | nor the temporal, that is, transient present in which 605 24 | age, or eternity, which is nothing else than itself, 606 24 | nothing else than itself, is immutable and without parts. 607 24 | immutable and without parts. Is not, therefore, the term 608 24 | signify eternity, which is never unlike itself, rather 609 24 | succession of times, which is ever in some sort unlike 610 24 | itself?~Hence, if this Being is said to exist always; since, 611 24 | always; since, for it, it is the same to exist and to 612 24 | or lives eternally, that is, it possesses interminable 613 24 | its eternity apparently is an interminable life, existing 614 24 | shown that this Substance is nothing else than its own 615 24 | life and its own eternity, is in no wise terminable, and 616 24 | perfectly whole, what else is true eternity, which is 617 24 | is true eternity, which is consistent with the nature 618 24 | perfectly whole?~For this truth is, at any rate, clearly perceived 619 24 | proved, was not created, but is the creator, since true 620 24 | creator, since true eternity is conceived to be free from 621 24 | beginning and end; and this is proved to be consistent 622 25 | rate accidentally? But how is it supremely immutable, 623 25 | even this very fact that it is greater than all other natures 624 25 | other natures and that it is unlike them seems to be 625 25 | illi accidere)? But what is the inconsistency between 626 25 | relations, for instance. For it is certain that I am neither 627 25 | nor younger than a man who is not yet born, nor equal 628 25 | through divers qualities.~It is made clear, then, that of 629 25 | immutability; and yet there is no accident respecting its 630 25 | may be reached, that it is susceptible of no accident; 631 25 | Therefore, this Essence is always, in every way, substantially 632 25 | identical with itself; and it is never in any way different 633 25 | the term accident, this is undoubtedly true, that of 634 26 | CHAPTER XXVI.~How this Being is said to be substance: it 635 26 | transcends all substance and is individually whatever it 636 26 | individually whatever it is. ~BUT, if what we have ascertained 637 26 | simplicity of this Nature is established, how is it substance? 638 26 | Nature is established, how is it substance? For, though 639 26 | though every substance is susceptible of admixture 640 26 | immutable purity of this Being is inaccessible to admixture 641 26 | it be maintained that it is a substance of any kind, 642 26 | of any kind, except as it is called substance for being, 643 26 | and so transcends, as it is above, every substance? 644 26 | substance? For, as great as is the difference between that 645 26 | between that Being, which is through itself whatever 646 26 | through itself whatever it is, and which creates every 647 26 | nothing, and a being, which is made whatever it is through 648 26 | which is made whatever it is through another, from nothing; 649 26 | beings, which are not what it is. And, since it alone, of 650 26 | whatever existence it has, is it not whatever it is individually 651 26 | has, is it not whatever it is individually and apart from 652 26 | signification of that name is to be understood in its 653 27 | CHAPTER XXVII.~It is not included among substances 654 27 | commonly treated, yet it is a substance and an indivisible 655 27 | indivisible spirit. ~IT is, therefore, evident that 656 27 | whose essence every nature is excluded. Indeed, since 657 27 | Indeed, since every substance is treated either as universal, 658 27 | substance, as being a man is common to individual men; 659 27 | substances, that supreme Nature is included, which neither 660 27 | the essence of anything is usually called its substance, 661 27 | name can be given it, there is no objection to our calling 662 27 | essence than spirit and body is known, and of these, spirit 663 27 | known, and of these, spirit is more worthy than body, it 664 27 | maintained that this Being is spirit and not body. But, 665 27 | indivisible spirit. For since, as is shown above, it is neither 666 27 | since, as is shown above, it is neither compounded of parts, 667 27 | differences or accidents, it is impossible that it is divisible 668 27 | it is impossible that it is divisible by any form of 669 28 | wonderful a way of its own is in some sort unique; while 670 28 | will be, but simply that it is; it is not now, by mutation, 671 28 | but simply that it is; it is not now, by mutation, anything 672 28 | any time; but, whatever it is, it is, once for all, and 673 28 | but, whatever it is, it is, once for all, and simultaneously, 674 28 | say, that its existence is of this character, it is 675 28 | is of this character, it is rightly said itself to exist 676 28 | former existence of theirs is no longer a fact; and that 677 28 | and that future existence is not yet a fact; and their 678 28 | scarcely existing, present is hardly a fact -- since, 679 28 | exist in such mutability, it is not unreasonably denied 680 28 | and absolutely; and it is asserted that they are almost 681 28 | so far as their own power is concerned, unless they are 682 28 | sustained through another being, is it consistent with their 683 28 | deficiency rising from what is in nonexistence; and since, 684 28 | and since, whatever he is himself, he is not through 685 28 | whatever he is himself, he is not through another than 686 28 | another than himself, that is, than what he is himself, 687 28 | himself, that is, than what he is himself, ought not his existence 688 28 | and absolute?~But what is thus simply, and on every 689 28 | the other hand, whatever is known to exist through a 690 29 | CHAPTER XXIX.~His expression is identical with himself, 691 29 | expression by the fact that it is proved to be identical with 692 29 | what the Spirit himself is?~Furthermore, the facts 693 29 | and its creatures. But it is impossible that the expression 694 29 | expression of this Spirit is included among created beings; 695 29 | than that through which it is created, and nothing exists 696 29 | The alternative remaining is, then, that this expression 697 29 | it cannot be a creature, is no other than the supreme 698 29 | things. For, to him, what is expressing anything, according 699 29 | supremely simple Nature is nothing else than what its 700 29 | than what its intelligence is, just as it is identical 701 29 | intelligence is, just as it is identical with its wisdom, 702 29 | necessarily, in the same way, it is nothing else than what its 703 29 | than what its expression is. But, since it is already 704 29 | expression is. But, since it is already manifest that the 705 29 | that the supreme Spirit is one only, and altogether 706 30 | more words than one, but is one Word. ~WHY, then, should 707 30 | one, or of one? For, if it is so consubstantial with the 708 30 | assuredly, just as the latter is supremely simple, so is 709 30 | is supremely simple, so is the former. It therefore 710 30 | more words than one, but is one Word, through which 711 31 | CHAPTER XXXI.~This Word itself is not the likeness of created 712 31 | there arises a question that is not easy to answer, and 713 31 | objects in our mind, that is, conceive of them, are likenesses 714 31 | every likeness or image is more or less true, according 715 31 | imitates the object of which it is the likeness.~What, then, 716 31 | the likeness.~What, then, is to be our position regarding 717 31 | through itself? For, if it is itself the true likeness 718 31 | likeness of mutable things, it is not consubstantial with 719 31 | supreme immutability; which is false. But, if it is not 720 31 | which is false. But, if it is not altogether true, and 721 31 | not altogether true, and is merely a sort of likeness 722 31 | the Word of supreme Truth is not altogether true; which 723 31 | not altogether true; which is absurd. But if it has no 724 31 | as the reality of a man is said to be the living man, 725 31 | so the reality of being is conceived of as in the Word, 726 31 | of that supreme Essence is found.~For, in this way 727 31 | of supreme Truth, which is also itself supreme Truth, 728 31 | nor loss, according as it is more or less like its creatures. 729 31 | much the greater degree, or is so much the more excellent, 730 31 | excellent, the more like it is to what exists supremely, 731 31 | what exists supremely, and is supremely great.~For on 732 31 | only exists, but lives, and is sentient and rational, it 733 31 | sentient and rational, it is clear that, of all existing 734 31 | existing beings, that which is in some way alive is more 735 31 | which is in some way alive is more like this supreme Nature, 736 31 | Nature, than that which is not alive at all; and what, 737 31 | sense, cognises anything, is more like this Nature than 738 31 | like this Nature than what is not sentient at all; and 739 31 | sentient at all; and what is rational, more than what 740 31 | rational, more than what is incapable of reasoning.~ 741 31 | incapable of reasoning.~But it is clear, for a like reason, 742 31 | others. For, just as that is more excellent by nature 743 31 | through its natural essence, is nearer to the most excellent 744 31 | greater degree, whose essence is more like the supreme Essence. 745 31 | conceive any substance that is alive, and sentient, and 746 31 | that the substance that is thus destroyed, little by 747 31 | destroyed, little by little, is gradually brought to smaller 748 31 | and greater degrees.~It is evident, then, that a living 749 31 | greater degree than one that is not living, a sentient than 750 31 | a nonrational. So, there is no doubt that every substance 751 31 | in a greater degree, and is more excellent, according 752 31 | excellent, according as it is more like that substance 753 31 | which exists supremely and is supremely excellent.~It 754 31 | supremely excellent.~It is sufficiently clear, then, 755 31 | all things were created, is not their likeness, but 756 31 | the things created, there is not a simple and absolute 757 31 | follows, that this Word is not more nor less true, 758 31 | and dignity, the more it is seen to approach that Word.~ ~ 759 32 | coeternal Word. ~BUT since this is true, how can what is simple 760 32 | this is true, how can what is simple Truth be the Word 761 32 | those objects, of which it is not the likeness? Since 762 32 | word by which an object is thus mentally expressed 763 32 | thus mentally expressed is the likeness of that object, 764 32 | of that object, if this is not the word corresponding 765 32 | shall we be sure that it is the Word? For every word 766 32 | the Word? For every word is a word corresponding to 767 32 | not exist at all, which is the supreme self-sufficient 768 32 | Being itself, perhaps, which is the Word still be the eternal 769 32 | to what has not been, and is not, and will not be, then 770 32 | him, expressing anything is the same with understanding 771 32 | the supreme Wisdom, which is nothing else than this Spirit, 772 32 | conceive of nothing; which is most absurd.~What is to 773 32 | which is most absurd.~What is to be inferred? For, if 774 32 | that Spirit, supreme as he is eternal, is thus eternally 775 32 | supreme as he is eternal, is thus eternally mindful of 776 32 | himself eternally, his Word is eternally with him. Whether, 777 33 | expresses all that he creates, is suggested the word by which 778 33 | identical with himself, as is evidently true of the Word 779 33 | expresses himself, what is more true than that his 780 33 | true than that his Word is nothing else than what he 781 33 | else than what he himself is? Therefore, if he expresses 782 33 | consubstantial with himself, it is manifest that of the Word 783 33 | created world, the substance is one.~How, then, if the substance 784 33 | then, if the substance is one, are there two words? 785 33 | substance with them, and yet is not the Word. But, undoubtedly 786 33 | the thought of the mind is itself its image, after 787 33 | its likeness, so far as it is able, in the mental concept 788 33 | and, indeed, this fact is observed more clearly when 789 33 | something else which it is not, and especially when 790 33 | ocular vision and this image is the word corresponding to 791 33 | image born of itself that is, its thought in its likeness, 792 33 | from its image, which image is its word.~Who, then, can 793 33 | representation, just as it is called his likeness.~But 794 33 | expresses the created world is not at all, in the same 795 33 | created world, since it is not this world's likeness, 796 33 | belong to something, that is, it is the likeness of something. 797 33 | to something, that is, it is the likeness of something. 798 34 | especially since that Word itself is coeternal with him who expresses 799 34 | while the created world is not coeternal with him? 800 34 | Perhaps, because be himself is supreme Wisdom and supreme 801 34 | created; just as a work which is made after one of the arts, 802 34 | the arts, not only when it is made, but before it is made, 803 34 | it is made, but before it is made, and after it is destroyed, 804 34 | it is made, and after it is destroyed, is always in 805 34 | and after it is destroyed, is always in respect of the 806 34 | else than what that art is.~Hence, when the supreme 807 34 | what this Spirit himself is. For, in themselves they 808 34 | immutable reason; while in him is the true first being, and 809 35 | Whatever has been created is in his Word and knowledge, 810 35 | and truth. ~BUT, since it is established that his word 811 35 | established that his word is consubstantial with him, 812 35 | howsoever it exists in itself, is very life and truth in him.~ 813 35 | him.~But, since knowing is the same to the supreme 814 36 | while in our knowledge is not their being, but their 815 36 | likeness. Therefore, since this is also an established truth, 816 36 | truly in the Word, that is, in the intelligence of 817 36 | comprehend of what kind is that expression and that 818 36 | and that knowledge, which is so much higher and truer 819 36 | substances; if our knowledge is as far surpassed by those 820 36 | substances as their likeness is removed from their being?~ ~ 821 37 | all things? For, since it is consubstantial with him, 822 37 | essence of that of which it is the Word. But there is no 823 37 | it is the Word. But there is no supreme Essence, except 824 37 | Essence, except one, which is the only creator and the 825 37 | one. Therefore, just as he is the creator and the beginning 826 37 | beginning of the world, so is his Word also; and yet there 827 38 | OUR careful attention is therefore demanded by a 828 38 | Spirit and his Word. For, it is certain that in each of 829 38 | they are so exists that it is separately perfected in 830 38 | although, taken separately, he is perfectly supreme Truth 831 38 | and Creator, and his Word is supreme Truth and Creator; 832 38 | creators.~But although this is true, yet it is most remarkably 833 38 | although this is true, yet it is most remarkably clear that 834 38 | clear that neither he, whose is the Word, can be his own 835 38 | Word be he, whose Word it is, although in so far as regards 836 38 | were to be asked what it is in these very relative expressions 837 38 | two equal creators, nor is there any dual expression 838 38 | created world; and there is no dual expression which 839 38 | virtue of the fact that it is a word or image, bears a 840 38 | to the other, because it is Word and image only as it 841 38 | Word and image only as it is the Word and image of something; 842 38 | the other. For he, whose is the Word and image, is neither 843 38 | whose is the Word and image, is neither image nor Word. 844 38 | neither image nor Word. It is, therefore, evident that 845 38 | required to be two. For it is the property of the one 846 39 | familiar terms than when it is said to be the property 847 39 | the other, that the first is born of him. For it is now 848 39 | first is born of him. For it is now clearly proved, that 849 39 | comparison with all brevity, it is one and the same being which 850 39 | from that being.~Since it is evident, then, that the 851 39 | from him alone, that it is completely analogous to 852 39 | instance, that the hair is born of the head, or the 853 40 | CHAPTER XL.~He is most truly a parent, and 854 40 | his offspring. ~BUT if it is most properly said to be 855 40 | properly said to be born, and is so like him of whom it is 856 40 | is so like him of whom it is born, why should it be esteemed 857 40 | esteemed like, as a child is like his parent? why should 858 40 | declared, that the Spirit is more truly a parent, and 859 40 | offspring, the more he alone is sufficient to effect this 860 40 | birth, and the more what is born expresses his likeness? 861 40 | generation of offspring; and none is so begotten that without 862 40 | Spirit himself alone, and is so uniquely like him, that 863 40 | from its parent, and none is so like its parent, certainly 864 40 | and his Word. Hence, it is his property to be most 865 41 | most truly begets, and it is most truly begotten. ~BUT 866 41 | most truly begets, and it is most truly begotten. As 867 41 | As the former supposition is evidently true, so the latter 868 41 | evidently true, so the latter is necessarily most certain. 869 42 | CHAPTER XLII.~It is the property of the one 870 42 | the conclusion, that he is most truly the Father, while 871 42 | Father, while this Word is most truly his Son. But 872 42 | be neglected: whether it is more fitting to call them 873 42 | daughter, since in them there is no distinction of sex.~For, 874 42 | distinction of sex.~For, if it is consistent with the nature 875 42 | Spiritus, masculine); why is it not, with equal reason, 876 42 | sapientia, feminine)?~Or, is it because in these natures 877 42 | mother or daughter? And this is certainly a natural fact 878 42 | but in some the contrary is true, as among certain kinds 879 42 | among which the female is always larger and stronger, 880 42 | stronger, while the male is smaller and weaker.~At any 881 42 | weaker.~At any rate, it is more consistent to call 882 42 | principal cause of offspring is always in the father. For, 883 42 | For, if the maternal cause is ever in some way preceded 884 42 | preceded by the paternal, it is exceedingly inconsistent 885 42 | offspring, no other cause is associated, and which no 886 42 | which no other precedes. It is, therefore, most true that 887 42 | that the supreme Spirit is Father of his offspring. 888 42 | offspring. But, if the son is always more like the father 889 42 | more like the father than is the daughter, while nothing 890 42 | daughter, while nothing is more like the supreme Father 891 42 | than his offspring; then it is most true that this offspring 892 42 | true that this offspring is not a daughter, but a Son.~ 893 42 | a Son.~Hence, just as it is the property of the one 894 42 | other to be begotten, so it is the property of the one 895 42 | begotten. And as the one is most truly the parent, and 896 42 | his offspring, so the one is most truly Father, and the 897 43 | plurality, as ineffable as it is inevitable, is proved to 898 43 | ineffable as it is inevitable, is proved to exist in the supreme 899 43 | For observe: although it is so impossible that he who 900 43 | he who begets, and he who is begotten, are the same, 901 43 | other the Son; yet, here it is so necessary that he who 902 43 | he who begets and he who is begotten shall be the same, 903 43 | other than what the begotten is, nor the Father any other 904 43 | Son.~And although the one is one, and the other another, 905 43 | other another, so that it is altogether evident that 906 43 | the one and the other are is in such a way one and the 907 43 | one and the same, that it is a most obscure mystery why 908 43 | two. For, in such a way is one the Father and the other 909 43 | two; and yet so identical is that which both Father and 910 43 | although the Father separately is the perfectly supreme Spirit, 911 43 | and the Son separately is the perfectly supreme Spirit, 912 43 | separate beings, plurality is not attributed, since they 913 43 | of two things, so, what is common to both preserves 914 43 | of the fact that the one is the Father and the other 915 43 | the Son, that the Father is never called the Son, nor 916 43 | that the essence of the Son is ever in the Father, and 917 44 | CHAPTER XLIV.~How one is the essence of the other. ~ 918 44 | other. ~HENCE, even if one is called the essence of the 919 44 | essence of the other, there is no departure from truth; 920 44 | unity of their common nature is thus honored. For, not as 921 44 | wisdom, through which man is wise, though he cannot be 922 44 | statement that the Father is essence of the Son, and 923 44 | understand that the Son is existent through the Father, 924 44 | For, as the supreme Wisdom is ever wise through itself, 925 44 | perfectly supreme Essence is the Father, and the perfectly 926 44 | perfectly supreme Essence is the Son. Hence, the perfect 927 44 | through himself, just as each is wise through himself.~For 928 44 | through himself.~For the Son is not the less perfect essence 929 44 | essence or wisdom because he is an essence born of the essence 930 44 | through himself.~For, there is no inconsistency between 931 44 | through his own wisdom he is wise; through his own life 932 44 | through his own, he subsists, is wise, and lives; otherwise, 933 44 | how false this supposition is.~Hence, there is no inconsistency 934 44 | supposition is.~Hence, there is no inconsistency between 935 44 | two essences, subsists, is wise, and lives through 936 44 | through himself. Hence, it is inconceivable that the Father 937 44 | conceived, that the one is so identical with the other 938 44 | grounds, then, since there is obviously no difference 939 44 | of the other, so the one is the essence of the other, 940 44 | essence of the other, that is, the one has the same existence 941 45 | and in like manner the Son is the virtue, wisdom, etc., 942 45 | reasons we have noted, this is true, it is much more proper 943 45 | noted, this is true, it is much more proper to call 944 45 | none other than himself, it is not wholly appropriate to 945 45 | being an essence; as the Son is more appropriately conceived 946 45 | to assert that the Son is the essence of the Father 947 45 | the essence of the Father is the same as to assert that 948 45 | as to assert that the Son is not a different essence 949 45 | manner, therefore, the Son is the virtue of the Father, 950 45 | and justice, and whatever is consistently attributed 951 46 | this same assertion. For it is proved that the Son is the 952 46 | it is proved that the Son is the true Word, that is, 953 46 | Son is the true Word, that is, the perfect intelligence, 954 46 | wisdom regarding it; that is, it understands, and conceives 955 46 | cognises it, and knows it, and is wise (sapit) regarding it.~ 956 46 | in this sense, the Son is called the intelligence 957 46 | conceives of the Father, is wise concerning him, knows 958 46 | concerning him, knows and is acquainted with him, there 959 46 | acquainted with him, there is no departure from truth.~ 960 46 | that the truth of the Son is the same with that of the 961 46 | substance of the Father since he is no other than what the Father 962 46 | other than what the Father is.~ ~ 963 47 | CHAPTER XLVII.~The Son is the intelligence of intelligence 964 47 | substance of the Father is intelligence, and knowledge, 965 47 | and wisdom, and truth, it is consequently inferred that 966 47 | inferred that as the Son is the intelligence, and knowledge, 967 47 | paternal substance, so he is the intelligence of intelligence, 968 48 | CHAPTER XLVIII.~How the Son is the intelligence or wisdom 969 48 | and of memory. ~BUT what is to be our notion of memory? 970 48 | be our notion of memory? Is the Son to be regarded as 971 48 | memory, just as the Son is the Word; because the Word 972 48 | the Word; because the Word is apparently born of memory, 973 48 | born of memory, a fact that is more clearly seen in the 974 48 | For, since the human mind is not always thinking of itself, 975 48 | ever remembers itself, it is clear that, when it thinks 976 48 | word corresponding to it is born of memory. Hence, it 977 48 | we have remembrance, this is to express it mentally; 978 48 | corresponding to the object is the thought itself, formed 979 48 | of it, its coeternal Word is born. Therefore, as the 980 48 | Therefore, as the Word is properly conceived of as 981 48 | If, then, the child which is born of the supreme Spirit 982 48 | the supreme Spirit alone is the child of his memory, 983 48 | conclusion than that his memory is himself. For not in respect 984 48 | remembers himself that he is his own memory.~It therefore 985 48 | follows that, just as the Son is the intelligence or wisdom 986 48 | wisdom of the Father, so he is that of the memory of the 987 48 | likewise remembers. The Son is, therefore, the memory of 988 48 | the memory of memory, that is, the memory that remembers 989 48 | remembers the Father, who is memory, just as he is the 990 48 | who is memory, just as he is the wisdom of the Father, 991 48 | the wisdom of wisdom, that is, the wisdom wise regarding 992 48 | the Father; and the Son is indeed memory, born of memory, 993 48 | memory, born of memory, as he is wisdom, born of wisdom, 994 48 | wisdom, while the Father is memory and wisdom born of 995 49 | the rational human mind is convinced that it can love 996 49 | idle and almost useless is the memory and conception 997 49 | requires, the object itself is loved or condemned. The 998 50 | from Father and Son. ~IT is, at any rate, clear to the 999 50 | of himself. For no object is loved without remembrance 1000 50 | of that are not loved.~It is evident, then, that the