Par.

501 32 |               it, how shall we be sure that it is the Word? For every
502 32 |              Are we to conclude, then, that if there were no creature,
503 32 |                there were no creature, that Word would not exist at
504 32 |              were ever created through that Being? For, to what has
505 32 |                can it be even imagined that the supreme Wisdom, at any
506 32 |          remember not only itself, but that supreme Wisdom, and conceive
507 32 |                Wisdom, and conceive of that Wisdom and of itself? For,
508 32 |                no memory or concept of that Wisdom or of itself, it
509 32 |              irrational creatures, and that Wisdom from the whole created
510 32 |               my mind does now.~Hence, that Spirit, supreme as he is
511 32 |                 but in the first place that Spirit, and the rational
512 32 |           existing beings, the Word of that Spirit must be coeternal
513 33 |              the Creator expresses all that he creates, is suggested
514 33 |             since, even if nothing but that supreme Spirit ever existed,
515 33 |               require the existence of that word by which he expresses
516 33 |                 what is more true than that his Word is nothing else
517 33 |                himself, it is manifest that of the Word by which he
518 33 |             the former ground, namely, that it contains the perfect
519 33 |                the perfect likeness of that Wisdom.~For, on no ground
520 33 |                ground can it be denied that when a rational mind conceives
521 33 |               its image born of itself that is, its thought in its likeness,
522 33 |              word.~Who, then, can deny that the supreme Wisdom, when
523 33 | inappropriately be called the image of that Wisdom, its representation,
524 33 |         essence. It therefore follows, that he does not express the
525 33 |              must belong to something, that is, it is the likeness of
526 34 |             one Word, especially since that Word itself is coeternal
527 34 |                in which are all things that have been created; just
528 34 |          itself nothing else than what that art is.~Hence, when the
529 34 |             they were created, and now that they have been created,
530 34 |             may reasonably be declared that, when the supreme Spirit
531 35 |                since it is established that his word is consubstantial
532 35 |                 it necessarily follows that all things that exist in
533 35 |                follows that all things that exist in him exist also,
534 35 |                he must know all things that he knows in the same way
535 36 |              most clearly comprehended that how this Spirit expresses,
536 36 |          knowledge. For none can doubt that created substances exist
537 36 |           likeness.~We conclude, then, that they exist more truly in
538 36 |             also an established truth, that every created substance
539 36 |                more truly in the Word, that is, in the intelligence
540 36 |             comprehend of what kind is that expression and that knowledge,
541 36 |            kind is that expression and that knowledge, which is so much
542 37 |              been clearly demonstrated that the supreme Spirit created
543 37 |              be the supreme essence of that of which it is the Word.
544 38 |               Word. For, it is certain that in each of these separately
545 38 |            whatever they are so exists that it is separately perfected
546 38 |               is most remarkably clear that neither he, whose is the
547 38 |             But in respect of the fact that he does not derive existence
548 38 |              not derive existence from that Word, but that Word from
549 38 |          existence from that Word, but that Word from him, they admit
550 38 |            although necessity requires that they be two, it can in no
551 38 |            Word, by virtue of the fact that it is a word or image, bears
552 38 |            these attributes to the one that they are by no means predicable
553 38 |              It is, therefore, evident that it cannot be explained why
554 38 |             other, and the property of that other that the first derives
555 38 |             the property of that other that the first derives existence
556 39 |               other; and of the other, that the first is born of him.
557 39 |              it is now clearly proved, that the Word of the supreme
558 39 |              being, and on such terms, that it in no wise derives existence,
559 39 |         derives existence, except from that being.~Since it is evident,
560 39 |             Since it is evident, then, that the Word of the supreme
561 39 |              existence from him alone, that it is completely analogous
562 39 |             offspring of a parent; and that it does not derive existence
563 39 |             regarding its origin, than that it derives existence from
564 39 |                  We say, for instance, that the hair is born of the
565 40 |               most truly a parent, and that Word his offspring. ~BUT
566 40 |                not rather be declared, that the Spirit is more truly
567 40 |                and none is so begotten that without any admixture of
568 40 |            existence from the being of that Spirit himself alone, and
569 40 |               is so uniquely like him, that no child ever so completely
570 42 |               to reach the conclusion, that he is most truly the Father,
571 42 |             truly his Son. But I think that even this question should
572 42 |               because in these natures that have a difference of sex,
573 42 |               mother, for this reason, that the first and principal
574 42 |               exceedingly inconsistent that the name mother should be
575 42 |           mother should be attached to that parent with which, for the
576 42 |               is, therefore, most true that the supreme Spirit is Father
577 42 |        offspring; then it is most true that this offspring is not a
578 43 |               properties of each. ~Now that so many and so important
579 43 |           although it is so impossible that he who begets, and he who
580 43 |            begotten, are the same, and that parent and offspring are
581 43 |               the same --so impossible that necessarily one must be
582 43 |                here it is so necessary that he who begets and he who
583 43 |            shall be the same, and also that parent and offspring shall
584 43 |           offspring shall be the same, that the progenitor cannot be
585 43 |              and the other another, so that it is altogether evident
586 43 |               it is altogether evident that they are two; yet that which
587 43 |         evident that they are two; yet that which the one and the other
588 43 |                a way one and the same, that it is a most obscure mystery
589 43 |          Father and the other the Son, that when I speak of both I perceive
590 43 |               speak of both I perceive that I have spoken of two; and
591 43 |                and yet so identical is that which both Father and Son
592 43 |               both Father and Son are, that I do not understand why
593 43 |                one and the same being, that the Father and the Son are
594 43 |          opposite are their relations, that the one never assumes the
595 43 |         harmonious are they in nature, that the one ever contains the
596 43 |          diverse by virtue of the fact that the one is the Father and
597 43 |          Father and the other the Son, that the Father is never called
598 43 |             virtue of their substance, that the essence of the Son is
599 44 |               understand the statement that the Father is essence of
600 44 |           Father. We cannot understand that the Son is existent through
601 44 |                and life in himself; so that not through another's, but
602 44 |                and life in himself, so that not through an extraneous
603 44 |              existence from the Father that they are not two essences,
604 44 |             Hence, it is inconceivable that the Father should be the
605 44 |              the Father, on the ground that the one could not subsist
606 44 |                be said, and conceived, that the one is so identical
607 44 |               identical with the other that the one possesses the essence
608 44 |              the essence of the other, that is, the one has the same
609 45 |              wholly appropriate to say that he has the being of another
610 45 |              his Father.~Hence, seeing that neither has an essence,
611 45 |         sufficiently emphatic brevity, that the Son not only has the
612 45 |            essence from the Father; so that, to assert that the Son
613 45 |             Father; so that, to assert that the Son is the essence of
614 45 |               is the same as to assert that the Son is not a different
615 46 |            assertion. For it is proved that the Son is the true Word,
616 46 |              the Son is the true Word, that is, the perfect intelligence,
617 46 |                or perfect cognition of that substance, and knowledge
618 46 |               and wisdom regarding it; that is, it understands, and
619 46 |          Father, not only in the sense that the truth of the Son is
620 46 |               the Son is the same with that of the Father, as we have
621 46 |               but in this sense, also, that in him no imperfect imitation
622 47 |               is consequently inferred that as the Son is the intelligence,
623 48 |              since it cannot be denied that the supreme Wisdom remembers
624 48 |      apparently born of memory, a fact that is more clearly seen in
625 48 |          remembers itself, it is clear that, when it thinks of itself,
626 48 |              memory. Hence, it appears that, if it always thought of
627 48 |           formed after the likeness of that object from memory.~Hence,
628 48 |                as it remembers itself, that, of the eternal remembrance
629 48 |                logical conclusion than that his memory is himself. For
630 48 |             not in respect of the fact that he remembers himself does
631 48 |             his own memory, like ideas that exist in the human memory,
632 48 |                he so remembers himself that he is his own memory.~It
633 48 |           memory.~It therefore follows that, just as the Son is the
634 48 |                of the Father, so he is that of the memory of the Father.
635 48 |              and the memory of memory, that is, the memory that remembers
636 48 |            memory, that is, the memory that remembers the Father, who
637 48 |              and the wisdom of wisdom, that is, the wisdom wise regarding
638 49 |             absurd it would be to deny that the supreme Spirit loves
639 49 |                human mind is convinced that it can love both itself
640 50 |              clear to the rational man that he does not remember himself
641 50 |              conceives of himself; and that he could not love himself
642 50 |                memory and conceived of that are not loved.~It is evident,
643 50 |            loved.~It is evident, then, that the love of the supreme
644 50 |          Spirit proceeds from the fact that he remember himself and
645 50 |                the Son, it is manifest that the love of the supreme
646 52 |                in as great a degree as that in which his essence exists,
647 53 |             except the supreme Spirit? That love is, then, the supreme
648 53 |                 Hence, if no creature, that is, if nothing other than
649 53 |          another.~It therefore follows that this love is nothing else
650 53 |             can be more necessary than that Father and Son and the love
651 54 |              apprehended from the fact that this love proceeds not from
652 54 |            this love proceeds not from that in which Father and Son
653 54 |                more than one, but from that in which they are one. For,
654 55 |               Son, and is so like both that it is in no wise unlike
655 55 |                 so love plainly denies that it sustains such a relation,
656 55 |        deliberate reasoning teaches us that it is altogether identical
657 55 |              the other its mother. But that there are two beings which,
658 55 |              any example.~Hence, both, that is, Father and Son, are
659 55 |                inconsistent with truth that their identical love should
660 56 |                  STILL, it is apparent that this love can neither be
661 56 |                we often say of a thing that it is begotten of that from
662 56 |           thing that it is begotten of that from which it derives existence,
663 56 |              existence, as when we say that light or heat is begotten
664 56 |              Son, while it is manifest that love is by no means offspring
665 57 |             our fashion, yet the truth that this Being sends forth this,
666 57 |               expressed than by saying that this Being breathes its
667 57 |              its breath (Spiritus). So that, though it is itself essentially
668 57 |              were, by breathing; while that love is regarded as the
669 57 |              is any exigency demanding that it should have a name proper
670 57 |            useful to this effect also, that through this name it shall
671 57 |             name it shall be signified that this love is identical with
672 58 |                the Father in the sense that he has the same essence
673 58 |             the same essence or wisdom that the Father has: so likewise
674 58 |               the Father, in the sense that he has the same essence
675 58 |                 so it may be conceived that the Spirit of both is the
676 59 |              interesting consideration that the Father, and the Son,
677 59 |             another with such equality that no one of them surpasses
678 59 |                perfectly supreme Being that, nevertheless, all three
679 59 |              and exist in one another, that none of them can be proved
680 60 |             these is another necessary that he may remember, conceive,
681 60 |          intelligence and love and all that is necessarily inherent
682 60 |         engages our attention, I think that this truth, which occurs
683 60 |                and the Spirit as love, that it shall also be understood
684 60 |               shall also be understood that the Father does not need
685 60 |           Being and the supreme Wisdom that through himself he remembers
686 60 |        conceives and loves, it must be that none of these three needs
687 60 |         intelligence and love, and all that is necessarily inherent
688 61 |      intelligence than love; how is it that the Father is not a Son
689 61 |                 For it was understood, that the Father was memory, the
690 61 |      intelligence and love, is not for that reason the Son or the Spirit
691 61 |       remembers and loves, is not, for that reason, the Father or the
692 61 |                 forbids the conclusion that in the supreme Being there
693 62 |            CHAPTER LXII.~ How it seems that of these three more sons
694 62 |               It should not be doubted that the Father and the Son and
695 62 |            many words corresponding to that object as there are thinkers;
696 62 |               the object itself, since that is absent from the view
697 62 |                less than in himself -- that, when they express one another,
698 62 |           express one another, the one that is expressed seems to beget
699 62 |              himself. How is it, then, that the Son and the Spirit of
700 63 |            only one Son of one Father, that is, one Word, and that from
701 63 |                 that is, one Word, and that from the Father alone. ~
702 63 |                there apparently are in that Being, not only many fathers
703 63 |             whom it is already certain that they truly exist, are not
704 63 |                shown most convincingly that whatever is essentially
705 63 |           Spirit taken separately; and that, nevertheless, this, if
706 63 |                 Now, it is established that as knowledge and intelligence
707 63 |              else than his expression, that is, his ever beholding as
708 63 |            also be clearly recognised, that when these three are expressed,
709 63 |          except their being? If, then, that Being is one and only one,
710 63 |              is expressed --it follows that there are not more words
711 63 |                Being another Word than that already shown to be born
712 63 |              him whose is the Word, so that it may be called his true
713 63 |                although it is manifest that each one, that is, Father
714 63 |                manifest that each one, that is, Father and Son, and
715 63 |               and both the others, and that there is one Word alone
716 63 |             among them; yet it appears that this Word itself can in
717 63 |                 For it has been proved that it is the image and Son
718 63 |            Word it is. And it is plain that it cannot properly be called
719 63 |             has not its existence from that Spirit, but the Spirit from
720 63 |              it. It is to be concluded that this sole Word corresponds
721 63 |           although there are three, so that the Father is never the
722 63 |               separately is so perfect that he is self-sufficient, needing
723 63 |               are is in such a way one that just as it cannot be attributed
724 64 |                belief. ~IT seems to me that the mystery of so sublime
725 64 |               human intellect. And for that reason I think it best to
726 64 |               is. For it is my opinion that one who is investigating
727 64 |                far enough to recognise that this object most certainly
728 64 |     incomprehensible, so ineffable, as that which is above all things?
729 64 |               a consideration, such as that above, rationally comprehends
730 64 |                 rationally comprehends that it is incomprehensible in
731 64 |         self-expression of this Wisdom that the Father begets and the
732 65 |               comprehended at all, for that reason it would be ineffable?~
733 65 |                shall we meet the truth that has already been established
734 65 |               very discussion, namely, that the supreme Being is so
735 65 |              beyond every other nature that, whenever any statement
736 65 |               this case is by no means that in which they are applied
737 65 |       conceived of, in all these words that I have thought of, except
738 65 |             sense of words is alien to that Being, whatever I have inferred
739 65 |              discovered is so alien to that Being? What is to be inferred?~
740 65 |              grounds, then, it appears that there is nothing to disprove
741 65 |               ineffable, if we believe that it has never been expressed
742 65 |               terms seem applicable to that Nature do not reveal it
743 65 |               something far different, that their meaning suggests to
744 65 |              suggests to my mind, than that the conception of which
745 65 |             sufficient to reveal to me that Being, through which all
746 65 |            capable of expressing to me that Being which, through its
747 65 |          things.~In this way, then, is that Nature ineffable, because
748 66 |               SINCE it is clear, then, that nothing can be ascertained
749 66 |          something else, it is certain that a nearer approach toward
750 66 |        knowledge of it is made through that which approaches it more
751 66 |                the more excellent must that created being be by nature.
752 66 |       investigation is made approaches that Being. For that every being,
753 66 |             approaches that Being. For that every being, in so far as
754 66 |            doubt.~It is evident, then, that as the rational mind alone,
755 66 |              already been acknowledged that this approaches it most
756 66 |               more obvious, then, than that the more earnestly the rational
757 66 |               rise to the knowledge of that Being; and the more carelessly
758 66 |              from the contemplation of that Being?~ ~
759 67 |                the mirror and image of that Being. ~THEREFORE, the mind
760 67 |                why it should be denied that it is the true image of
761 67 |                it is the true image of that being which, through its
762 67 |                more truly the image of that Being by its power of remembering,
763 67 |             conceiving of, and loving, that Being. For, the greater
764 67 |              greater and the more like that Being it is, the more truly
765 67 |               is utterly inconceivable that any rational creature can
766 67 |               bestowed on any creature that is so truly the image of
767 68 |          creature was created in order that it might love this Being. ~
768 68 |              IT seems to follow, then, that the rational creature ought
769 68 |              its creator; but the fact that it is known to have no power
770 68 |               no power so important as that of remembering, and conceiving
771 68 |               the supreme good, proves that it ought to wish nothing
772 68 |           especially.~For who can deny that whatever within the scope
773 68 |            then, it seems clear enough that every rational being exists
774 68 |               exists for this purpose, that according as, on the grounds
775 68 |               not good, so it may love that thing in greater or less
776 68 |                therefore, most obvious that the rational creature was
777 68 |              created for this purpose, that it might love the supreme
778 68 |          itself the supreme good; nay, that it might love nothing except
779 68 |            unless because of it; since that Being is good through itself,
780 68 |              of it. It is clear, then, that the rational creature ought
781 68 |                which end it recognises that it has its very existence.~ ~
782 69 |                 CHAPTER LXIX.~The soul that ever loves this Essence
783 69 |                  BUT there is no doubt that the human soul is a rational
784 69 |             been created for this end, that it might love the supreme
785 69 |           created either for this end, that it might love that Being
786 69 |                end, that it might love that Being eternally; or for
787 69 |                eternally; or for this, that at some time it might either
788 69 |               it is impious to suppose that the supreme Wisdom created
789 69 |               created it for this end, that at some time, either it
790 69 |              violence. We infer, then, that it was created for this
791 69 |              was created for this end, that it might love the supreme
792 69 |               It was so created, then, that it lives forever, if it
793 69 |              if it forever wills to do that for which it was created.~
794 69 |                and omnipotent Creator, that what he has made to exist
795 69 |              what he has made to exist that it might love him, he should
796 69 |                it truly loves him; and that what he voluntarily gave
797 69 |             gave to a non-loving being that it might ever love, he should
798 69 |              from the loving being, so that necessarily it should not
799 69 |          should by no means be doubted that he himself loves every nature
800 69 |             himself loves every nature that loves him. Hence, it is
801 69 |             him. Hence, it is manifest that the human soul is never
802 69 |              is most absurd to suppose that any nature that forever
803 69 |                suppose that any nature that forever loves him, who is
804 69 |               misery. So, it is plain, that the human soul is of such
805 69 |            soul is of such a character that, if it diligently observes
806 69 |              if it diligently observes that end for which it exists,
807 70 |              in return to the creature that loves it, that that creature
808 70 |                creature that loves it, that that creature may be eternally
809 70 |           creature that loves it, that that creature may be eternally
810 70 |          cannot be made to appear true that he who is most just and
811 70 |           makes no return to the being that loves him perseveringly,
812 70 |           loved him, he gave existence that it might be able to be a
813 70 |           distinguish between the soul that loves, and the soul that
814 70 |               that loves, and the soul that despises what ought to be
815 70 |              nor does he love the soul that loves him; or else it does
816 70 |            make a return to every soul that perseveres in loving him.~
817 70 |             nothing, a rational being, that it might be a loving soul,
818 70 |           toward itself, also requires that it be desired by the loving
819 70 |             Goodness make to the being that loves and desires it, except
820 70 |            being, nor satisfy the soul that desires this supreme Being.~
821 70 |           suppose.~So, it is most true that every rational soul, if,
822 70 |             shall at some time receive that blessedness to enjoy, that
823 70 |             that blessedness to enjoy, that what it now sees as through
824 70 |                doubt whether it enjoys that blessedness eternally; since,
825 70 |             since, in the enjoyment of that blessedness, it will be
826 70 |                experienced the need of that blessedness, will it be
827 70 |               not to love it; nor will that blessedness desert the soul
828 70 |            blessedness desert the soul that loves it; nor shall there
829 70 |            their will. Hence, the soul that has once begun to enjoy
830 71 |                 CHAPTER LXXI.~The soul that despises this being will
831 71 |              as a certain consequence, that the soul which despises
832 71 |               misery. It might be said that it would be justly punished
833 71 |          admits such a belief, namely, that after such great guilt it
834 71 |               then, the soul despising that end for which it was created,
835 71 |                 But it is plain enough that this is a contradiction.
836 71 |         believed more confidently than that the soul of man is so constituted
837 71 |               of man is so constituted that, if it scorns loving the
838 71 |                suffers eternal misery; that just as the loving soul
839 71 |          reward, so the soul despising that Being shall suffer eternal
840 72 |        eternally blessed, nor the soul that scorns this Being eternally
841 72 |          therefore, it loves or scorns that for the love of which it
842 72 |                since it is established that some are immortal, every
843 73 |                must be directed toward that good. ~BUT, which souls
844 73 |              to be judged as so loving that for the love of which they
845 73 |               which they were created, that they deserve to enjoy it
846 73 |               which as so scorning it, that they deserve ever to stand
847 73 |                through discussion. But that no being is unjustly deprived
848 73 |              supremely good Creator of that good for which it was created,
849 75 |            must believe in this Being, that is, by believing we must
850 75 |             those things without which that Being cannot be loved, that,
851 75 |            that Being cannot be loved, that, by believing, the soul
852 75 |                Being.~For, if one says that he believes in it, he apparently
853 75 |              shows clearly enough both that, through the faith which
854 75 |             for the supreme Being, and that he believes those things
855 75 |              to this aim. For it seems that either he who does not believe
856 75 |              is proper to striving for that Being, or he who does not
857 75 |                who does not strive for that Being, through what he believes,
858 75 |                it are the same, except that whoever shall have come
859 75 |              it may more fitly be said that we should believe in it,
860 75 |             should believe in it, than that we should direct belief
861 76 |             for. Hence, it is manifest that as none is able to strive
862 76 |             none is able to strive for that Being, except he believe
863 77 |              living through love. For, that the faith which is accompanied
864 77 |           proved from this fact alone, that, since it loves the supreme
865 77 |          Justice, it can scorn nothing that is just, it can approve
866 77 |                 it can approve nothing that is unjust. Therefore, seeing
867 77 |              unjust. Therefore, seeing that the fact of its operation
868 77 |            fact of its operation shows that life, without which it could
869 77 |                it is not absurd to say that operative faith is alive,
870 77 |              it could not operate; and that idle faith is not living,
871 77 |               living, because it lacks that life of love, with which
872 77 |          because it has lost its life, that is, love; but because it
873 77 |               ought always to have? As that faith, then, which operates
874 77 |               recognised as living, so that which is idle, through contempt,
875 77 |                with sufficient fitness that living faith believes in
876 77 |               living faith believes in that in which we ought to believe;
877 77 |             dead faith merely believes that which ought to be believed.~ ~
878 78 |           separately from one another, that there must be as many substances
879 78 |              there are persons, a fact that is recognised in the case
880 78 |            they are three, he will say that they are Father and Son
881 78 |              should say, for instance, that this wonderful Trinity is
882 78 |             are especially exposed to, that is, are subject to, accidents,
883 78 |                 it is already manifest that the supreme Being, which
884 78 |          ground, namely, of necessity, that supreme and one Trinity
885 79 |                unhesitatingly declared that what is called God is not
886 79 |                God is not nothing; and that to this supreme Essence
887 79 |                 For every one who says that a God exists, whether one
888 79 |               to be above every nature that is not God, and that he
889 79 |            nature that is not God, and that he is to be worshipped of
890 79 |              For, as it is established that through the supreme Good
891 79 |                inconsistent to suppose that the Spirit himself does
892 79 |              beings created by him, or that beings are governed by another
893 79 |              ruler of all; it is clear that it is he alone whom every