Par.

1001 50 |            of anything, the Son, it is manifest that the love of
1002 51 |         since the Father separately is the supreme Spirit, and
1003 51 |              and the Son separately is the supreme Spirit, and
1004 51 |           the other; and since what is loved, or loves in the Father,
1005 51 |          the Father, or in the Son, is altogether the same, necessarily
1006 52 |              CHAPTER LII.~This love is as great as the supreme
1007 52 |          himself. ~How great, then, is this love of the supreme
1008 52 |        supreme Spirit, common as it is to Father and Son! But,
1009 52 |         exist; undoubtedly his love is as great as he himself is.~ ~
1010 52 |           is as great as he himself is.~ ~
1011 53 |             CHAPTER LIII.~This love is identical with the supreme
1012 53 |          supreme Spirit, and yet it is itself with the Father and
1013 53 |           supreme Spirit? That love is, then, the supreme Spirit.
1014 53 |         Hence, if no creature, that is, if nothing other than the
1015 53 |    therefore follows that this love is nothing else than what the
1016 53 |       Father and the Son are, which is the supreme Being. But,
1017 53 |         Being? Therefore, this love is supreme Wisdom, supreme
1018 54 |            as the Father separately is the supreme Spirit, and
1019 54 |              and the Son separately is the supreme Spirit, and
1020 55 |               CHAPTER LV.~This love is not their Son. ~SINCE this
1021 55 |            from Father and Son, and is so like both that it is
1022 55 |             is so like both that it is in no wise unlike them,
1023 55 |            no wise unlike them, but is altogether identical with
1024 55 |     altogether identical with them; is it to be regarded as their
1025 55 |             the Word, so soon as it is examined, declares itself
1026 55 |      relation, since, so long as it is conceived to proceed from
1027 55 |        reasoning teaches us that it is altogether identical with
1028 55 |           and Son.~Therefore, if it is their offspring, either
1029 55 |       offspring, either one of them is its father and the other
1030 55 |           other its mother, or each is its father, or mother, --
1031 55 |           words; therefore, the one is not its father, the other
1032 55 |          example.~Hence, both, that is, Father and Son, are not
1033 55 |             from them. It therefore is apparently most inconsistent
1034 56 |          Only the Father begets and is unbegotten; only the son
1035 56 |            unbegotten; only the son is begotten; only love neither
1036 56 |          nor unbegotten. ~STILL, it is apparent that this love
1037 56 |            be begotten, as the Word is said to be begotten. For
1038 56 |        often say of a thing that it is begotten of that from which
1039 56 |           we say that light or heat is begotten of fire, or any
1040 56 |            the Word; since the Word is the most true offspring
1041 56 |             most true Son, while it is manifest that love is by
1042 56 |            it is manifest that love is by no means offspring or
1043 56 |      begetter and unbegotten, whose is the Word; since he alone
1044 56 |            the Word; since he alone is Father and parent, and in
1045 56 |        called begotten, which alone is Son and offspring. But only
1046 56 |           But only the love of both is neither begotten nor unbegotten,
1047 56 |          nor unbegotten, because it is neither son nor off spring,
1048 57 |             CHAPTER LVII.~This love is uncreated and creator, as
1049 57 |          Father and Son; and yet it is with them not three, but
1050 57 |          since this love separately is the supreme Being, as are
1051 57 |             than itself; since this is true, necessarily, as the
1052 57 |            so, too, love separately is uncreated and creator, and
1053 57 |             But, if this expression is admissible, as the Word
1054 57 |           Word of the supreme Being is its Son, so its love may
1055 57 |       Spiritus). So that, though it is itself essentially spirit,
1056 57 |             anything, since neither is the Father born of any other
1057 57 |          breathing; while that love is regarded as the Breath or
1058 57 |          seems, from the fact there is community of being between
1059 57 |            its own, some name which is common to Father and Son;
1060 57 |            Father and Son; if there is any exigency demanding that
1061 57 |           And, indeed, if this love is actually designated by the
1062 57 |            signified that this love is identical with Father and
1063 58 |           CHAPTER LVIII.~As the Son is the essence or wisdom of
1064 58 |              so likewise the Spirit is the essence and wisdom etc.
1065 58 |               ALSO, just as the Son is the substance and wisdom
1066 58 |             that the Spirit of both is the essence or wisdom or
1067 59 |           the one in the other. ~IT is a most interesting consideration
1068 59 |    surpasses another. For, not only is each in such a way the perfectly
1069 59 |            Being, but he same truth is no less capable of proof
1070 59 |          capable of proof when each is taken separately.~For the
1071 60 |        CHAPTER LX.~To none of these is another necessary that he
1072 60 |         since each taken by himself is memory and intelligence
1073 60 |  intelligence and love and all that is necessarily inherent in
1074 60 |           each one taken separately is so perfectly the supreme
1075 60 |          For, each taken separately is essentially memory and intelligence
1076 60 | intelligence and love, and all that is necessarily inherent in
1077 61 |          arises. For, if the Father is intelligence and love as
1078 61 |         well as memory, and the Son is memory and love as well
1079 61 |        intelligence, and the Spirit is no less memory and intelligence
1080 61 |         intelligence than love; how is it that the Father is not
1081 61 |           how is it that the Father is not a Son and a Spirit of
1082 61 |       Spirit of some being? and why is not the Son the Father and
1083 61 |       Spirit of some being? and why is not this Spirit the Father
1084 61 |             love.~But this question is easily answered, if we consider
1085 61 |          the Father, even though he is intelligence and love, is
1086 61 |           is intelligence and love, is not for that reason the
1087 61 |       Spirit of any being; since he is not intelligence, begotten
1088 61 |           from any, but whatever he is, he is only the begetter,
1089 61 |              but whatever he is, he is only the begetter, and is
1090 61 |           is only the begetter, and is he from whom the other proceeds.~
1091 61 |             he remembers and loves, is not, for that reason, the
1092 61 |             Spirit of any; since he is not memory as begetter,
1093 61 |            whatever being he has he is only begotten and is he
1094 61 |             he is only begotten and is he from whom the Spirit
1095 61 |          proceeds.~The Spirit, too, is not necessarily Father or
1096 61 |         sufficient to him; since he is not memory as begetter,
1097 61 |           but he alone, whatever he is, proceeds or emanates.~What,
1098 61 |             the supreme Being there is only one Father, one Son,
1099 62 |             other two. But, if this is true, are there not in the
1100 62 |            to the object thought of is not born of the object itself,
1101 62 |           object itself, since that is absent from the view of
1102 62 |            of the thinker, or which is perhaps called to mind through
1103 62 |           one another, the one that is expressed seems to beget
1104 62 |           own word, just as when he is expressed by himself. How
1105 62 |           expressed by himself. How is it, then, that the Son and
1106 62 |        begets his own word, when he is expressed by himself or
1107 63 |         LXIII.~How among them there is only one Son of one Father,
1108 63 |             Son of one Father, that is, one Word, and that from
1109 63 |            their Spirit, of whom it is already certain that they
1110 63 |      although each taken separately is expressive, nor are there
1111 63 |          other two.~For, just as it is an inherent property of
1112 63 |            know and conceive, so it is assuredly natural to eternal
1113 63 |        expression of our human mind is nothing but the intuition
1114 63 |          convincingly that whatever is essentially inherent in
1115 63 |      inherent in the supreme Nature is perfectly consistent with
1116 63 |         admit of plurality. Now, it is established that as knowledge
1117 63 |          his knowing and conceiving is nothing else than his expression,
1118 63 |           than his expression, that is, his ever beholding as present
1119 63 |            their Spirit separately, is a knowing and conceiving
1120 63 |           so, each taken separately is expressive, and yet there
1121 63 |             one expressed. For what is therein expressed except
1122 63 |         being? If, then, that Being is one and only one, then what
1123 63 |             and only one, then what is expressed is one and only
1124 63 |              then what is expressed is one and only one; therefore,
1125 63 |          only one; therefore, if it is in them one and only one
1126 63 |            expresses, and one which is expressed --for it is one
1127 63 |         which is expressed --for it is one wisdom which expresses
1128 63 |             and one substance which is expressed --it follows that
1129 63 |             to be born of him whose is the Word, so that it may
1130 63 |            For observe: although it is manifest that each one,
1131 63 |        manifest that each one, that is, Father and Son, and the
1132 63 |          the others, and that there is one Word alone among them;
1133 63 |             has been proved that it is the image and Son of him
1134 63 |            Son of him whose Word it is. And it is plain that it
1135 63 |            whose Word it is. And it is plain that it cannot properly
1136 63 |           being proceeding from it, is it born, nor does it in
1137 63 |     impossible where only one being is concerned, but require plurality
1138 63 |          but the Spirit from it. It is to be concluded that this
1139 63 |           three, so that the Father is never the Son or the Spirit
1140 63 |            Son; and each separately is so perfect that he is self-sufficient,
1141 63 |    separately is so perfect that he is self-sufficient, needing
1142 63 |           others; yet what they are is in such a way one that just
1143 64 |             LXIV.~Though this truth is inexplicable, it demands
1144 64 |           to explain how this thing is. For it is my opinion that
1145 64 |           how this thing is. For it is my opinion that one who
1146 64 |             my opinion that one who is investigating an incomprehensible
1147 64 |            of explanation.~But what is so incomprehensible, so
1148 64 |            ineffable, as that which is above all things? Hence,
1149 64 |             their assured certainty is not therefore shaken. For,
1150 64 |      rationally comprehends that it is incomprehensible in what
1151 64 |          known by man? Hence, if it is not by virtue of the self-expression
1152 64 |           Father begets and the Son is begotten, who shall tell
1153 65 |        subject. ~BUT again, if such is the character of its ineffability, --
1154 65 |      ineffability, -- nay, since it is such, -- how shall whatever
1155 65 |      explained on true grounds, how is it ineffable? Or, if it
1156 65 |             it ineffable? Or, if it is ineffable, how can it be
1157 65 |              that the supreme Being is so above and beyond every
1158 65 |              whenever any statement is made concerning it in words
1159 65 |            these words in this case is by no means that in which
1160 65 |             familiar sense of words is alien to that Being, whatever
1161 65 |            to be attributable to it is not its property. How, then,
1162 65 |            what has been discovered is so alien to that Being?
1163 65 |           alien to that Being? What is to be inferred?~Or, has
1164 65 |          thing, not precisely as it is in itself, but through a
1165 65 |         then, it appears that there is nothing to disprove the
1166 65 |         human understanding. For it is something much less, nay,
1167 65 |         signification.~For, neither is the term wisdom sufficient
1168 65 |     preserved from nothingness; nor is the term essence capable
1169 65 |       through its unique elevation, is far above all things, and
1170 65 |          things.~In this way, then, is that Nature ineffable, because
1171 65 |        Nature ineffable, because it is incapable of description
1172 65 |             as it were in a riddle, is not therefore necessarily
1173 66 |           Through the rational mind is the nearest approach to
1174 66 |            supreme Being. ~SINCE it is clear, then, that nothing
1175 66 |         terms of something else, it is certain that a nearer approach
1176 66 |     approach toward knowledge of it is made through that which
1177 66 |       anything among created beings is proved to be, the more excellent
1178 66 |     knowledge of the creative Being is attained, the more nearly
1179 66 |             which the investigation is made approaches that Being.
1180 66 |             in so far as it exists, is like the supreme Being,
1181 66 |          not permit us to doubt.~It is evident, then, that as the
1182 66 |           among all created beings, is capable of rising to the
1183 66 |  investigation of this Being, so it is not the less this same rational
1184 66 |            of natural essence. What is more obvious, then, than
1185 67 |      CHAPTER LXVII.~The mind itself is the mirror and image of
1186 67 |            among all created beings is capable of remembering and
1187 67 |            should be denied that it is the true image of that being
1188 67 |          and intelligence and love, is united in an ineffable Trinity.
1189 67 |             more like that Being it is, the more truly it is recognised
1190 67 |            it is, the more truly it is recognised to be its image.~
1191 67 |            to be its image.~But, it is utterly inconceivable that
1192 67 |       bestowed on any creature that is so truly the image of the
1193 68 |    performance, of this image which is impressed on it through
1194 68 |       creator; but the fact that it is known to have no power so
1195 68 |        within the scope one's power is better, ought to prevail
1196 68 |         rational nature rationality is the same with the ability
1197 68 |          the lesser; but this power is altogether useless to it,
1198 68 |            degree, or reject it.~It is, therefore, most obvious
1199 68 |          other goods, as this Being is itself the supreme good;
1200 68 |             of it; since that Being is good through itself, and
1201 68 |            itself, and nothing else is good except through it.~
1202 68 |            and conceiving of it. It is clear, then, that the rational
1203 69 |             blessedness. ~BUT there is no doubt that the human
1204 69 |           doubt that the human soul is a rational creature. Hence,
1205 69 |              lose this love.~But it is impious to suppose that
1206 69 |           it was created.~Hence, it is most incompatible with the
1207 69 |           that loves him. Hence, it is manifest that the human
1208 69 |        manifest that the human soul is never deprived of its life,
1209 69 |            then, shall it live? For is long life so important a
1210 69 |           important a matter, if it is not secure from the invasion
1211 69 |            whoever, while he lives, is either through fear or through
1212 69 |             subject to troubles, or is deceived by a false security,
1213 69 |        lives in blessedness. But it is most absurd to suppose that
1214 69 |         that forever loves him, who is supremely good and omnipotent,
1215 69 |             lives in misery. So, it is plain, that the human soul
1216 69 |          plain, that the human soul is of such a character that,
1217 70 |             appear true that he who is most just and most powerful
1218 70 |             in loving him.~But what is this return? For, if he
1219 70 |             If what waits upon love is so great, how great is the
1220 70 |         love is so great, how great is the recompense given to
1221 70 |            if the sustainer of love is such as we declare, of what
1222 70 |          declare, of what character is the profit? For, if the
1223 70 |            rational creature, which is useless to itself without
1224 70 |           itself without this love, is with it preeminent among
1225 70 |          reward of love except what is preeminent among all natures.~
1226 70 |       another to be loved; which it is impious to suppose.~So,
1227 70 |          impious to suppose.~So, it is most true that every rational
1228 70 |            see face to face. But it is most foolish to doubt whether
1229 71 |           after such great guilt it is condemned to be what it
1230 71 |            distinguish between what is capable of no good and wills
1231 71 |             wills no evil, and what is capable of the greatest
1232 71 |           the greatest evil.~But it is plain enough that this is
1233 71 |           is plain enough that this is a contradiction. Therefore,
1234 71 |           than that the soul of man is so constituted that, if
1235 72 |             LXXII.~Every human soul is immortal. And it is either
1236 72 |            soul is immortal. And it is either forever miserable,
1237 72 |           blessed. ~BUT if the soul is mortal, of course the loving
1238 72 |           of course the loving soul is not eternally blessed, nor
1239 72 |             nature. Hence, since it is established that some are
1240 72 |            since every living being is either never, or at some
1241 72 |              also, every human soul is either ever miserable, or
1242 73 |             CHAPTER LXXIII.~No soul is unjustly deprived of the
1243 73 |       discussion. But that no being is unjustly deprived by the
1244 74 |            LXXIV.~The supreme Being is to be hoped for. ~BUT the
1245 74 |           Hence, devotion to effort is not more profitable to it
1246 74 |             than hope of attainment is necessary.~ ~
1247 75 |         believe in this Being, that is, by believing we must reach
1248 75 |             cannot love or hope. It is, therefore, profitable to
1249 75 |           who does not believe what is proper to striving for that
1250 75 |             in it. And, perhaps, it is indifferent whether we say, "
1251 75 |             but within it. And this is indicated more distinctly
1252 76 |             their Spirit separately is the supreme Being, and at
1253 76 |        ought to believe; because it is the sole end which in every
1254 76 |            to strive for. Hence, it is manifest that as none is
1255 76 |            is manifest that as none is able to strive for that
1256 77 |                CHAPTER LXXVII.~What is living, and what dead faith. ~
1257 77 |     confidence so important a truth is believed, the faith will
1258 77 |            it were, dead, unless it is strong and living through
1259 77 |           For, that the faith which is accompanied by sufficient
1260 77 |      accompanied by sufficient love is by no means idle, if an
1261 77 |           it can scorn nothing that is just, it can approve nothing
1262 77 |            can approve nothing that is unjust. Therefore, seeing
1263 77 |         which it could not operate, is inherent in it; it is not
1264 77 |      operate, is inherent in it; it is not absurd to say that operative
1265 77 |            say that operative faith is alive, because it has the
1266 77 |        operate; and that idle faith is not living, because it lacks
1267 77 |           he who has lost his sight is called blind, but also he
1268 77 |             has lost its life, that is, love; but because it has
1269 77 |         which operates through love is recognised as living, so
1270 77 |            as living, so that which is idle, through contempt,
1271 77 |             idle, through contempt, is proved to be dead. It may,
1272 78 |            called Three. ~AND so it is evidently expedient for
1273 78 |            are persons, a fact that is recognised in the case of
1274 78 |         that this wonderful Trinity is one essence or nature, and
1275 78 |             because the word person is applied only to an individual,
1276 78 |              and the word substance is ordinarily applied to individual
1277 78 |         especially exposed to, that is, are subject to, accidents,
1278 78 |            name sub-stance. Now, it is already manifest that the
1279 78 |            the supreme Being, which is subject to no accidents,
1280 78 |        except as the word substance is used in the same sense with
1281 79 |          LXXIX.~This Essence itself is God, who alone is lord and
1282 79 |            itself is God, who alone is lord and ruler of all. ~
1283 79 |            appears, then -- nay, it is unhesitatingly declared
1284 79 |   unhesitatingly declared that what is called God is not nothing;
1285 79 |             that what is called God is not nothing; and that to
1286 79 |        supreme Essence the name God is properly given. For every
1287 79 |             above every nature that is not God, and that he is
1288 79 |             is not God, and that he is to be worshipped of men
1289 79 |      supremely powerful Spirit, who is Lord of all and who rules
1290 79 |           who rules all? For, as it is established that through
1291 79 |           were created and live, it is most inconsistent to suppose
1292 79 |             of events alone. For it is he alone through whom it
1293 79 |            he alone through whom it is well with every creature,
1294 79 |       creature, and without whom it is well with none, and from
1295 79 |              since he himself alone is not only the beneficent
1296 79 |          most wise ruler of all; it is clear that it is he alone
1297 79 |            all; it is clear that it is he alone whom every other
1298 79 |             from whom all happiness is to be hoped for; with whom
1299 79 |          whom refuge from adversity is to be sought; to whom supplication
1300 79 |         supplication for all things is to be offered. Truly, therefore,
1301 79 |       offered. Truly, therefore, he is not only God, but the only