Par.

501 38 |             For the Word, by virtue of the fact that it is a word
502 38 |            it is the Word and image of something; and so peculiar
503 38 |          are by no means predicable of the other. For he, whose
504 38 |      although by certain properties of each they are required to
505 38 |              For it is the property of the one to derive existence
506 38 |             other, and the property of that other that the first
507 39 |             said to be the property of the one, to be born of the
508 39 |     property of the one, to be born of the other; and of the other,
509 39 |           be born of the other; and of the other, that the first
510 39 |              that the first is born of him. For it is now clearly
511 39 |       clearly proved, that the Word of the supreme Spirit does
512 39 |      supreme Being. And, to dispose of this comparison with all
513 39 |        evident, then, that the Word of the supreme Spirit so derives
514 39 |          analogous to the offspring of a parent; and that it does
515 39 |      unhesitatingly said to be born of those things from which
516 39 |            likeness to those things of which they are said to be
517 39 |     instance, that the hair is born of the head, or the fruit of
518 39 |           of the head, or the fruit of the tree, although the hair
519 39 |              If, then, many objects of this sort are without absurdity
520 39 |         more fittingly may the Word of the supreme Spirit be said
521 40 |            born, and is so like him of whom it is born, why should
522 40 |             know bear the relations of parent and child, none so
523 40 |        sufficient to the generation of offspring; and none is so
524 40 |          that without any admixture of unlikeness, it shows complete
525 40 |          parent.~If, then, the Word of the supreme Spirit so derives
526 40 |            existence from the being of that Spirit himself alone,
527 40 |              certainly the relation of parent and offspring can
528 42 |            XLII.~It is the property of the one to be most truly
529 42 |          progenitor and Father, and of the other to be the begotten
530 42 |             there is no distinction of sex.~For, if it is consistent
531 42 |          consistent with the nature of the one to be the Father,
532 42 |           one to be the Father, and of his offspring to be the
533 42 |          consistent with the nature of the one to be the mother,
534 42 |      natures that have a difference of sex, it belongs to the superior
535 42 |              as among certain kinds of birds, among which the female
536 42 |           first and principal cause of offspring is always in the
537 42 |           which, for the generation of offspring, no other cause
538 42 |            supreme Spirit is Father of his offspring. But, if the
539 42 |          just as it is the property of the one most truly to beget,
540 42 |            most truly to beget, and of the other to be begotten,
541 42 |     begotten, so it is the property of the one to be most truly
542 42 |          most truly progenitor, and of the other to be most truly
543 43 |        CHAPTER XLIII.~Consideration of the common attributes of
544 43 |            of the common attributes of both and the individual
545 43 |           the individual properties of each. ~Now that so many
546 43 |             so important properties of each have been discovered,
547 43 |          the Son, that when I speak of both I perceive that I have
548 43 |         perceive that I have spoken of two; and yet so identical
549 43 |         understand why they are two of whom I have spoken.~For,
550 43 |           as to separate properties of separate beings, plurality
551 43 |             they are not properties of two things, so, what is
552 43 |          never assumes the property of the other; so harmonious
553 43 |           ever contains the essence of the other. For they are
554 43 |            are so diverse by virtue of the fact that the one is
555 43 |             so identical, by virtue of their substance, that the
556 43 |         substance, that the essence of the Son is ever in the Father,
557 43 |             Father, and the essence of the Father in the Son.~ ~
558 44 |              How one is the essence of the other. ~HENCE, even
559 44 |           one is called the essence of the other, there is no departure
560 44 |        supreme simplicity and unity of their common nature is thus
561 44 |           For, not as one conceives of a man's wisdom, through
562 44 |          that the Father is essence of the Son, and the Son the
563 44 |             and the Son the essence of the Father. We cannot understand
564 44 |       because he is an essence born of the essence of the Father,
565 44 |         essence born of the essence of the Father, and a wisdom
566 44 |           Father, and a wisdom born of the wisdom of the Father;
567 44 |           wisdom born of the wisdom of the Father; but he would
568 44 |             between the subsistence of the Son through himself,
569 44 |           to his Son the possession of essence, and wisdom, and
570 44 |            otherwise, the existence of Father and Son will not
571 44 |             between the subsistence of the Son through himself,
572 44 |          the Father this very power of subsisting through himself.
573 44 |        teach me by this very wisdom of his. But, although my wisdom
574 44 |          its existence and the fact of its being from his wisdom,
575 44 |        Father should be the essence of the Son, or the Son the
576 44 |              or the Son the essence of the Father, on the ground
577 44 |           one possesses the essence of the other.~On these grounds,
578 44 |           one possesses the essence of the other, so the one is
579 44 |           so the one is the essence of the other, that is, the
580 45 | appropriately be called the essence of the Father, than the Father
581 45 |         than the Father the essence of the Son: and in like manner
582 45 |           the virtue, wisdom, etc., of the Father. ~AND although,
583 45 |            call the Son the essence of the Father than the Father
584 45 |         than the Father the essence of the Son. For, since the
585 45 |           say that he has the being of another than himself; while,
586 45 |            said to have the essence of his Father.~Hence, seeing
587 45 |       conceived to have the essence of the Father than the Father
588 45 |          Father to have the essence of the Son, so the Son may
589 45 |         fitly be called the essence of the Father than the Father
590 45 |         than the Father the essence of the son. For this single
591 45 |         that the Son is the essence of the Father is the same as
592 45 |            essence from the essence of the Father nay, from the
593 45 |    therefore, the Son is the virtue of the Father, and his wisdom,
594 45 |           attributed to the essence of the supreme Spirit.~ ~
595 46 |              CHAPTER XLVI.~How some of these truths which are thus
596 46 |     expounded may also be conceived of in another way. ~YET, some
597 46 |             another way. ~YET, some of these truths, which may
598 46 |             expounded and conceived of, are apparently capable
599 46 |              are apparently capable of another interpretation as
600 46 |            intelligence, conceiving of the whole substance of the
601 46 |   conceiving of the whole substance of the Father, or perfect cognition
602 46 |        Father, or perfect cognition of that substance, and knowledge
603 46 |            substance, and knowledge of it, and wisdom regarding
604 46 |          understands, and conceives of, the very essence of the
605 46 |      conceives of, the very essence of the Father, and cognises
606 46 |             called the intelligence of the Father, and wisdom concerning
607 46 |             knowledge and cognition of him, and acquaintance with
608 46 |           understands and conceives of the Father, is wise concerning
609 46 |             Son be called the truth of the Father, not only in
610 46 |            the sense that the truth of the Son is the same with
611 46 |           Son is the same with that of the Father, as we have already
612 46 |        imitation shall be conceived of, but the complete truth
613 46 |              but the complete truth of the substance of the Father
614 46 |     complete truth of the substance of the Father since he is no
615 47 |             Son is the intelligence of intelligence and the Truth
616 47 |          intelligence and the Truth of truth~BUT if the very substance
617 47 |           BUT if the very substance of the Father is intelligence,
618 47 |              and wisdom, and truth, of the paternal substance,
619 47 |           so he is the intelligence of intelligence, the knowledge
620 47 |         intelligence, the knowledge of knowledge, the wisdom of
621 47 |            of knowledge, the wisdom of wisdom, and the truth of
622 47 |            of wisdom, and the truth of truth.~ ~
623 48 |          the intelligence or wisdom of memory or the memory of
624 48 |             of memory or the memory of the Father and of memory. ~
625 48 |            memory of the Father and of memory. ~BUT what is to
626 48 |            what is to be our notion of memory? Is the Son to be
627 48 |             intelligence conceiving of memory, or as the memory
628 48 |            memory, or as the memory of the Father, or as the memory
629 48 |            Father, or as the memory of memory? Indeed, since it
630 48 |             Word is apparently born of memory, a fact that is more
631 48 |            clearly seen in the case of the human mind.~For, since
632 48 |         mind is not always thinking of itself, though it ever remembers
633 48 |          clear that, when it thinks of itself, the word corresponding
634 48 |         corresponding to it is born of memory. Hence, it appears
635 48 |          that, if it always thought of itself, its word would be
636 48 |           word would be always born of memory. For, to think of
637 48 |            of memory. For, to think of an object of which we have
638 48 |          For, to think of an object of which we have remembrance,
639 48 |           formed after the likeness of that object from memory.~
640 48 |         Wisdom, which always thinks of itself, just as it remembers
641 48 |             remembers itself, that, of the eternal remembrance
642 48 |             the eternal remembrance of it, its coeternal Word is
643 48 |          Word is properly conceived of as the child, the memory
644 48 |        appropriately takes the name of parent. If, then, the child
645 48 |             the child which is born of the supreme Spirit alone
646 48 |           Spirit alone is the child of his memory, there can be
647 48 |         himself. For not in respect of the fact that he remembers
648 48 |          the intelligence or wisdom of the Father, so he is that
649 48 |           the Father, so he is that of the memory of the Father.
650 48 |            he is that of the memory of the Father. But, regarding
651 48 |           is, therefore, the memory of the Father, and the memory
652 48 |          the Father, and the memory of memory, that is, the memory
653 48 |            just as he is the wisdom of the Father, and the wisdom
654 48 |          the Father, and the wisdom of wisdom, that is, the wisdom
655 48 |           wise regarding the wisdom of the Father; and the Son
656 48 |          Son is indeed memory, born of memory, as he is wisdom,
657 48 |       memory, as he is wisdom, born of wisdom, while the Father
658 48 |           is memory and wisdom born of none.~ ~
659 49 |           and the common attributes of Father and Son, I find none
660 49 |        contemplate than the feeling of mutual love. For how absurd
661 49 |    remembers himself, and conceives of himself! since even the
662 49 |           and him, and can conceive of itself and of him; for idle
663 49 |          can conceive of itself and of him; for idle and almost
664 49 |           the memory and conception of any object, unless, so far
665 49 |     remembers himself and conceives of himself.~ ~
666 50 |        remember himself or conceive of himself because he loves
667 50 |     remembers himself and conceives of himself; and that he could
668 50 |           not remember and conceive of himself. For no object is
669 50 |           remembrance or conception of it; while many things are
670 50 |             in memory and conceived of that are not loved.~It is
671 50 |        evident, then, that the love of the supreme Spirit proceeds
672 50 |      remember himself and conceives of himself (se intelligit).
673 50 |               But if, by the memory of the supreme Spirit, we understand
674 50 |  intelligence by which he conceives of anything, the Son, it is
675 50 |           is manifest that the love of the supreme Spirit proceeds
676 51 |        other, and conceives equally of himself and the other; and
677 52 |           great, then, is this love of the supreme Spirit, common
678 52 |             remembers and conceives of himself; and, moreover,
679 52 |             remembers and conceives of himself in as great a degree
680 53 |         Father and Son and the love of both are one supreme Being?
681 54 |           at once.~But the solution of such a question can, without
682 54 |        itself, which does not admit of plurality, do Father and
683 54 |          Father separately the love of the supreme Spirit emanates
684 55 |          itself to be the offspring of him from whom it derives
685 55 |         their offspring, either one of them is its father and the
686 55 |             not allow the relations of Father and Son to it to
687 55 |           each the perfect relation of father or mother, differing
688 55 |        respect, to some one being --of this no existing nature
689 55 |           are not father and mother of the love emanating from
690 56 |           accordance with the usage of common speech, to be unbegotten,
691 56 |          begotten. For we often say of a thing that it is begotten
692 56 |           thing that it is begotten of that from which it derives
693 56 |           light or heat is begotten of fire, or any effect of its
694 56 |     begotten of fire, or any effect of its cause.~On this ground,
695 56 |        offspring. But only the love of both is neither begotten
696 57 |            may be called the Spirit of Father and Son. ~BUT, since
697 57 |        Father and Son, and the love of both are not more than one,
698 57 |             admissible, as the Word of the supreme Being is its
699 57 |             regarded as the spirits of anything, since neither
700 57 |          neither is the Father born of any other nor the Son of
701 57 |            of any other nor the Son of the Father, as it were,
702 57 |             as the Breath or Spirit of both since from both breathing
703 57 |             fact there is community of being between Father and
704 58 |            is the essence or wisdom of the Father in the sense
705 58 |             essence and wisdom etc. of Father and Son. ~ALSO, just
706 58 |     substance and wisdom and virtue of the Father, in the sense
707 58 |           conceived that the Spirit of both is the essence or wisdom
708 58 |         essence or wisdom or virtue of Father and Son, since it
709 59 |             the Son, and the Spirit of both, exist in one another
710 59 |           such equality that no one of them surpasses another.
711 59 |            truth is no less capable of proof when each is taken
712 59 |             the Son; for the memory of the supreme Being exists,
713 59 |            supreme Spirit conceives of (intelligit) its memory
714 59 |           as a whole, and conceives of it as a whole.~But we mean
715 59 |             by the love, the Spirit of both. In such equality,
716 59 |           in one another, that none of them can be proved to surpass
717 60 |                 CHAPTER LX.~To none of these is another necessary
718 60 |         Father must be so conceived of as memory, the Son as intelligence,
719 60 |             only through the Spirit of himself and his son; and
720 60 |         loves, it must be that none of these three needs another,
721 61 |           is not a Son and a Spirit of some being? and why is not
722 61 |           the Father and the Spirit of some being? and why is not
723 61 |          not this Spirit the Father of some being, and the Son
724 61 |             some being, and the Son of some being? For it was understood,
725 61 |        reason the Son or the Spirit of any being; since he is not
726 61 |          not intelligence, begotten of any, or love, proceeding
727 61 |            the Father or the Spirit of any; since he is not memory
728 61 |          another after the likeness of his Spirit, but whatever
729 62 |            LXII.~ How it seems that of these three more sons than
730 62 |              just as each conceives of, and understands, himself
731 62 |           it exists in the thoughts of each separately. Again,
732 62 |            Again, if one man thinks of more objects than one, there
733 62 |           as many words in the mind of the thinker as there are
734 62 |           there are objects thought of.~But in the thought of a
735 62 |      thought of.~But in the thought of a man, when he thinks of
736 62 |            of a man, when he thinks of anything outside his own
737 62 | corresponding to the object thought of is not born of the object
738 62 |       object thought of is not born of the object itself, since
739 62 |             is absent from the view of thought, but of some likeness
740 62 |            the view of thought, but of some likeness or image of
741 62 |           of some likeness or image of the object which exists
742 62 |          which exists in the memory of the thinker, or which is
743 62 |         that the Son and the Spirit of the Son and of the Father
744 62 |           the Spirit of the Son and of the Father beget nothing,
745 62 |            can be proved to be born of the supreme Substance, so
746 62 |              must there be begotten of this substance, and so many
747 63 |          them there is only one Son of one Father, that is, one
748 63 |           and Son and their Spirit, of whom it is already certain
749 63 |             is an inherent property of the supreme Wisdom to know
750 63 |         what it knows and conceives of. For, to such a supreme
751 63 |              just as the expression of our human mind is nothing
752 63 |           nothing but the intuition of the thinker.~But reasons
753 63 |          consistent with the nature of the Father and the Son and
754 63 |             at once, does not admit of plurality. Now, it is established
755 63 |         intelligence are attributes of his being, so his knowing
756 63 |         what he knows and conceives of. Necessarily, therefore,
757 63 |            already shown to be born of him whose is the Word, so
758 63 |             and Son, and the Spirit of Father and Son equally expresses
759 63 |             wise be called the Word of all three, but only of one.~
760 63 |         Word of all three, but only of one.~For it has been proved
761 63 |             it is the image and Son of him whose Word it is. And
762 63 |             either the image or son of itself, or of the Spirit
763 63 |          image or son of itself, or of the Spirit proceeding from
764 63 |    proceeding from it. For, neither of itself nor of a being proceeding
765 63 |          For, neither of itself nor of a being proceeding from
766 63 |    concerned, but require plurality of beings; while it does not
767 63 |          the Spirit, nor the Spirit of Father and Son ever the
768 63 |    self-sufficient, needing neither of the others; yet what they
769 64 |        seems to me that the mystery of so sublime a subject transcends
770 64 |           transcends all the vision of the human intellect. And
771 64 |           without the contradiction of any other reason, if, because
772 64 |           other reason, if, because of the incomprehensibility
773 64 |             the incomprehensibility of their own natural sublimity,
774 64 |        sublimity, they do not admit of explanation.~But what is
775 64 |          intellect as to be capable of explanation in words, their
776 64 |         Wisdom knows its creatures, of which we necessarily know
777 64 |         knows and expresses itself, of which nothing or scarcely
778 64 |              if it is not by virtue of the self-expression of this
779 64 |       virtue of the self-expression of this Wisdom that the Father
780 65 |           reached in the discussion of an ineffable subject. ~BUT
781 65 |            if such is the character of its ineffability, -- nay,
782 65 |       reached regarding it in terms of Father, Son, and emanating
783 65 |            would disprove the truth of our argument; but since
784 65 |            other natures, the sense of these words in this case
785 65 |         what sense have I conceived of, in all these words that
786 65 |           words that I have thought of, except the common and familiar
787 65 |            then, the familiar sense of words is alien to that Being,
788 65 |    regarding it? For often we speak of things which we do not express
789 65 |             do not see it by virtue of its own proper nature.~On
790 65 |       nothing to disprove the truth of our discussion thus far
791 65 |    according to the peculiar nature of its own being, but somehow
792 65 |         likeness. For, when I think of the meanings of these terms,
793 65 |             I think of the meanings of these terms, I more naturally
794 65 |       naturally conceive in my mind of what I see in created objects,
795 65 |            in created objects, than of what I conceive to transcend
796 65 |            than that the conception of which my mind itself attempts
797 65 |            the term essence capable of expressing to me that Being
798 65 |             because it is incapable of description in words or
799 65 |          reached by the instruction of reason or in some other
800 66 |     concerning this Nature in terms of its own peculiar character,
801 66 |        character, but only in terms of something else, it is certain
802 66 |           approach toward knowledge of it is made through that
803 66 |    undoubtedly, a greater knowledge of the creative Being is attained,
804 66 |          created beings, is capable of rising to the investigation
805 66 |         rising to the investigation of this Being, so it is not
806 66 |  successfully achieve the discovery of this same Being. For it
807 66 |            nearly, through likeness of natural essence. What is
808 66 |            it rise to the knowledge of that Being; and the more
809 66 |      descend from the contemplation of that Being?~ ~
810 67 |             is the mirror and image of that Being. ~THEREFORE,
811 67 |              so to speak, the image of what it cannot see face
812 67 |           created beings is capable of remembering and conceiving
813 67 |          remembering and conceiving of and loving itself, I do
814 67 |           that it is the true image of that being which, through
815 67 |            the more truly the image of that Being by its power
816 67 |             that Being by its power of remembering, conceiving
817 67 |             remembering, conceiving of, and loving, that Being.
818 67 |        supreme Wisdom as this power of remembering, and conceiving
819 67 |         remembering, and conceiving of, and loving, the best and
820 67 |       loving, the best and greatest of all beings. Hence, no faculty
821 67 |          that is so truly the image of the Creator.~ ~
822 68 |      through voluntary performance, of this image which is impressed
823 68 |          power so important as that of remembering, and conceiving
824 68 |         remembering, and conceiving of, and loving, the supreme
825 68 |        accordance with the judgment of true discernment.~From this,
826 68 |        according as, on the grounds of discernment, it judges a
827 68 |           except it, unless because of it; since that Being is
828 68 |          remembering and conceiving of it. It is clear, then, that
829 68 |         remembering, and conceiving of, and loving, the supreme
830 69 |        incompatible with the nature of the supremely good, supremely
831 69 |        human soul is never deprived of its life, if it forever
832 69 |            secure from the invasion of troubles? For whoever, while
833 69 |              that the human soul is of such a character that, if
834 70 |             to be loved by him; all of which suppositions are inconsistent
835 70 |          love? And if the sustainer of love is such as we declare,
836 70 |         love is such as we declare, of what character is the profit?
837 70 |           nothing can be the reward of love except what is preeminent
838 70 |          own sake, but for the sake of another; and does not wish
839 70 |             since, in the enjoyment of that blessedness, it will
840 70 |           once experienced the need of that blessedness, will it
841 71 |             which despises the love of the supreme good will incur
842 71 |             between what is capable of no good and wills no evil,
843 71 |           evil, and what is capable of the greatest good and wills
844 71 |      confidently than that the soul of man is so constituted that,
845 72 |          BUT if the soul is mortal, of course the loving soul is
846 72 |            scorns that for the love of which it was created, it
847 72 |         scorning, such as the souls of infants seem to be, what
848 72 |     undoubtedly all human souls are of the same nature. Hence,
849 73 |           soul is unjustly deprived of the supreme good, and every
850 73 |            loving that for the love of which they were created,
851 73 |       deserve ever to stand in need of it; or how and on what ground
852 73 |           blessedness or misery, -- of all this I think it certainly
853 73 |          and supremely good Creator of that good for which it was
854 74 |             purpose, if it despairs of being able to reach what
855 74 |          profitable to it than hope of attainment is necessary.~ ~
856 75 |      indicated, I think, if instead of saying, "strive for" the
857 77 |             idle, if an opportunity of operation offers, but rather
858 77 |    exercises itself in an abundance of works, as it could not do
859 77 |     Therefore, seeing that the fact of its operation shows that
860 77 |             because it has the life of love without which it could
861 77 |          because it lacks that life of love, with which it would
862 78 |             one and a unity because of its one essence, but trinal
863 78 |        trinal and a trinity because of its three --what? For, although
864 78 |           For, although I can speak of a Trinity because of Father
865 78 |          speak of a Trinity because of Father and Son and the Spirit
866 78 |       Father and Son and the Spirit of both, who are three; yet
867 78 |             Being a Trinity because of its three persons, just
868 78 |             call it a unity because of its one substance.~For three
869 78 |           is recognised in the case of more men than one, when
870 78 |       Father and Son and the Spirit of both, unless perchance,
871 78 |    perchance, compelled by the lack of a precisely appropriate
872 78 |            he shall choose some one of those terms which cannot
873 78 |             on this ground, namely, of necessity, that supreme
874 79 |             alone is lord and ruler of all. ~IT appears, then --
875 79 |            more than one, conceives of him only as of some substance
876 79 |            conceives of him only as of some substance which be
877 79 |         that he is to be worshipped of men because of his preeminent
878 79 |           worshipped of men because of his preeminent majesty,
879 79 |          for man's own sake because of some imminent necessity.~
880 79 |            be so appeased in behalf of any object, as the supremely
881 79 |        powerful Spirit, who is Lord of all and who rules all? For,
882 79 |            but by the confused flow of events alone. For it is
883 79 |           lord, and most wise ruler of all; it is clear that it