Par.

501 56 |             cannot so properly be said to be begotten as can the Word;
502 57 |              some name which is common to Father and Son; if there
503 57 |              should have a name proper to itself. And, indeed, if
504 57 |             the Son: it will be useful to this effect also, that through
505 59 |               and in the Spirit common to them; and the Son in the
506 59 |             none of them can be proved to surpass another or to exist
507 59 |           proved to surpass another or to exist without it.~ ~
508 60 |                            CHAPTER LX.~To none of these is another
509 60 |               this truth, which occurs to me as I reflect, ought to
510 60 |              to me as I reflect, ought to be most carefully commended
511 60 |               most carefully commended to memory. The Father must
512 60 |              Son, or the Spirit common to them, nor the Son the Father,
513 60 |            through his own power, only to remember, but to conceive
514 60 |           power, only to remember, but to conceive only through the
515 60 |              only through the Son, and to love only through the Spirit
516 60 |             through himself alone only to love, while the Father remembers
517 60 |               another, in order either to remember or to conceive
518 60 |            order either to remember or to conceive or to love. For,
519 60 |             remember or to conceive or to love. For, each taken separately
520 61 |            intelligence are sufficient to him; since he is not memory
521 62 |               than one give expression to some one object in thought,
522 62 |               many words corresponding to that object as there are
523 62 |           since the word corresponding to it exists in the thoughts
524 62 |                 the word corresponding to the object thought of is
525 62 |                which is perhaps called to mind through a corporeal
526 62 |           Spirit are always so present to one another --for each one,
527 62 |                that is expressed seems to beget his own word, just
528 62 |            many words as can be proved to be born of the supreme Substance,
529 62 |                so many Sons, according to our former reasoning, must
530 63 |         property of the supreme Wisdom to know and conceive, so it
531 63 |                it is assuredly natural to eternal and immutable knowledge
532 63 |        knowledge and intelligence ever to regard as present what it
533 63 |           knows and conceives of. For, to such a supreme Spirit expressing
534 63 |      nevertheless, this, if attributed to the three at once, does
535 63 |                than that already shown to be born of him whose is
536 63 |               take on a like existence to itself, because imitation
537 63 |              the Spirit from it. It is to be concluded that this sole
538 63 |             this sole Word corresponds to him alone, from whom it
539 63 |                it cannot be attributed to them taken separately as
540 63 |           neither can it be attributed to them as plural, when the
541 63 |              this Word corresponds not to each separately, nor to
542 63 |                to each separately, nor to all together, but to one
543 63 |               nor to all together, but to one alone.~ ~
544 64 |              demands belief. ~IT seems to me that the mystery of so
545 64 |            that reason I think it best to refrain from the attempt
546 64 |               refrain from the attempt to explain how this thing is.
547 64 |          incomprehensible object ought to be satisfied if this reasoning
548 64 |            have brought him far enough to recognise that this object
549 64 |               nor ought assured belief to be the less readily given
550 64 |              be the less readily given to these truths which are declared
551 64 |              truths which are declared to be such by cogent proofs,
552 64 |              by the human intellect as to be capable of explanation
553 65 |              Or, could it be explained to a certain extent, and therefore
554 65 |              which are also applicable to other natures, the sense
555 65 |              in which they are applied to other natures.~For what
556 65 |                sense of words is alien to that Being, whatever I have
557 65 |               whatever I have inferred to be attributable to it is
558 65 |            inferred to be attributable to it is not its property.
559 65 |            been discovered is so alien to that Being? What is to be
560 65 |           alien to that Being? What is to be inferred?~Or, has there
561 65 |                are unwilling or unable to express with precision,
562 65 |          appears that there is nothing to disprove the truth of our
563 65 |               been expressed according to the peculiar nature of its
564 65 |         whatever terms seem applicable to that Nature do not reveal
565 65 |                Nature do not reveal it to me in its proper character,
566 65 |                than of what I conceive to transcend all human understanding.
567 65 |            that their meaning suggests to my mind, than that the conception
568 65 |                my mind itself attempts to achieve through this shadowy
569 65 |             the term wisdom sufficient to reveal to me that Being,
570 65 |            wisdom sufficient to reveal to me that Being, through which
571 65 |          essence capable of expressing to me that Being which, through
572 66 |                is the nearest approach to the supreme Being. ~SINCE
573 66 |            likeness. For the more like to it anything among created
574 66 |               created beings is proved to be, the more excellent must
575 66 |     investigating mind in the approach to supreme Truth; and through
576 66 |          opinion the mind itself ought to form regarding the Creator.
577 66 |            considered do not permit us to doubt.~It is evident, then,
578 66 |           beings, is capable of rising to the investigation of this
579 66 |           rational mind devotes itself to learning its own nature,
580 66 |               effectively does it rise to the knowledge of that Being;
581 67 |            mind may most fitly be said to be its own mirror wherein
582 67 |            wherein it contemplates, so to speak, the image of what
583 67 |                what it cannot see face to face. For, if the mind itself
584 67 |             any rate, it proves itself to be the more truly the image
585 67 |            more truly it is recognised to be its image.~But, it is
586 68 |             love this Being. ~IT seems to follow, then, that the rational
587 68 |                rational creature ought to devote itself to nothing
588 68 |        creature ought to devote itself to nothing so earnestly as
589 68 |                nothing so earnestly as to the expression, through
590 68 |              it owe its very existence to its creator; but the fact
591 68 |              the fact that it is known to have no power so important
592 68 |             good, proves that it ought to wish nothing else so especially.~
593 68 |               s power is better, ought to prevail with the will? For,
594 68 |            prevail with the will? For, to the rational nature rationality
595 68 |              the same with the ability to distinguish the just from
596 68 |            power is altogether useless to it, and superfluous, unless
597 68 |         discernment, it judges a thing to be more or less good, or
598 68 |           unless it has devoted itself to remembering and conceiving
599 68 |                rational creature ought to devote its whole ability
600 68 |             its whole ability and will to remembering, and conceiving
601 69 |                love.~But it is impious to suppose that the supreme
602 69 |               good, or, though wishing to keep it, should lose it
603 69 |           forever, if it forever wills to do that for which it was
604 69 |         Creator, that what he has made to exist that it might love
605 69 |                him, he should make not to exist, so long as it truly
606 69 |               what he voluntarily gave to a non-loving being that
607 69 |            should take away, or permit to be taken away, from the
608 69 |              it forever devotes itself to loving the supreme life.~
609 69 |               actual suffering subject to troubles, or is deceived
610 69 |     blessedness. But it is most absurd to suppose that any nature
611 70 |           Being gives itself in return to the creature that loves
612 70 |            THEREFORE it cannot be made to appear true that he who
613 70 |               powerful makes no return to the being that loves him
614 70 |               loves him perseveringly, to which although it neither
615 70 |        existence that it might be able to be a loving being. For,
616 70 |             For, if he makes no return to the loving soul, the most
617 70 |               that despises what ought to be supremely loved, nor
618 70 |              or else it does not avail to be loved by him; all of
619 70 |            hence he does make a return to every soul that perseveres
620 70 |                return? For, if he gave to what was nothing, a rational
621 70 |               soul, what shall he give to the loving soul, if it does
622 70 |             soul, if it does not cease to love? If what waits upon
623 70 |                is the recompense given to love? And if the sustainer
624 70 |             creature, which is useless to itself without this love,
625 70 | incorruptibility, in such a way as not to wish to enjoy them? What
626 70 |              such a way as not to wish to enjoy them? What return,
627 70 |              the supreme Goodness make to the being that loves and
628 70 |                Being.~Or, if it wishes to be loved and desired, so
629 70 |               loved and desired, so as to make some other return than
630 70 |               than its love, it wishes to be loved and desired, not
631 70 |             another; and does not wish to be loved itself, but wishes
632 70 |             itself, but wishes another to be loved; which it is impious
633 70 |             loved; which it is impious to suppose.~So, it is most
634 70 |            devotes itself through love to longing for supreme blessedness,
635 70 |               receive that blessedness to enjoy, that what it now
636 70 |           riddle, it may then see face to face. But it is most foolish
637 70 |                 But it is most foolish to doubt whether it enjoys
638 70 |     blessedness, it will be impossible to turn the soul aside by any
639 70 |             soul aside by any fear, or to deceive it by false security;
640 70 |       blessedness, will it be able not to love it; nor will that blessedness
641 70 |               anything powerful enough to separate them against their
642 70 |               soul that has once begun to enjoy supreme Blessedness
643 71 |              it does not employ itself to the end for which it was
644 71 |            great guilt it is condemned to be what it was before all
645 71 |                was created, dies so as to feel nothing, or so as to
646 71 |              to feel nothing, or so as to be nothing at all, its condition
647 71 |             logical, and nothing ought to be believed more confidently
648 72 |               rational souls which are to be judged as neither loving
649 72 |              the souls of infants seem to be, what opinion shall be
650 73 |               souls are unhesitatingly to be judged as so loving that
651 73 |             created, that they deserve to enjoy it at some time, and
652 73 |                 that they deserve ever to stand in need of it; or
653 73 |              which it seems impossible to call either loving or scorning
654 73 |               or scorning are assigned to either eternal blessedness
655 73 |              impossible for any mortal to reach an understanding through
656 73 |                we ought most assuredly to believe. And toward this
657 73 |              this good every man ought to strive, by loving and desiring
658 74 |            LXXIV.~The supreme Being is to be hoped for. ~BUT the human
659 74 |               will by no means be able to train itself in this purpose,
660 74 |              it despairs of being able to reach what it aims at. Hence,
661 74 |               aims at. Hence, devotion to effort is not more profitable
662 74 |          effort is not more profitable to it than hope of attainment
663 75 |              is, therefore, profitable to this human soul to believe
664 75 |          profitable to this human soul to believe the supreme Being
665 75 |                things which are proper to this aim. For it seems that
666 75 |             not believe what is proper to striving for that Being,
667 75 |              in it," or "direct belief to it," just as by believing
668 75 |              it," just as by believing to strive for it and toward
669 75 |                whoever shall have come to it by striving for (tendendo
670 75 |                we should direct belief to it.~ ~
671 76 |            which alone every man ought to believe; because it is the
672 76 |               thought and act he ought to strive for. Hence, it is
673 76 |          manifest that as none is able to strive for that Being, except
674 76 |            except he believe in it; so to believe it avails none,
675 77 |                in it; it is not absurd to say that operative faith
676 77 |           blind, but also he who ought to have sight and has it not,
677 77 |             life which it ought always to have? As that faith, then,
678 77 |            through contempt, is proved to be dead. It may, therefore,
679 77 |              in that in which we ought to believe; while dead faith
680 77 |              believes that which ought to be believed.~ ~
681 78 |                expedient for every man to believe in a certain ineffable
682 78 |              For three persons are not to be supposed, because all
683 78 |            than one.~So, if one wishes to express to any why they
684 78 |               if one wishes to express to any why they are three,
685 78 |              applied in a plural sense to the supreme Being, in order
686 78 |                supreme Being, in order to indicate what cannot be
687 78 |              more appropriately chosen to describe plurality in the
688 78 |            word person is applied only to an individual, rational
689 78 |        substance is ordinarily applied to individual beings, which
690 78 |          beings are especially exposed to, that is, are subject to,
691 78 |               to, that is, are subject to, accidents, and for this
692 78 |                Being, which is subject to no accidents, cannot properly
693 79 |               is not nothing; and that to this supreme Essence the
694 79 |            substance which be believes to be above every nature that
695 79 |                not God, and that he is to be worshipped of men because
696 79 |                preeminent majesty, and to be appeased for man's own
697 79 |                it is most inconsistent to suppose that the Spirit
698 79 |                other nature, according to its whole ability, ought
699 79 |               its whole ability, ought to worship in love, and to
700 79 |                to worship in love, and to love in worship; from whom
701 79 |             from whom all happiness is to be hoped for; with whom
702 79 |               refuge from adversity is to be sought; to whom supplication
703 79 |             adversity is to be sought; to whom supplication for all
704 79 |         supplication for all things is to be offered. Truly, therefore,