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1 Pre| PREFACE.~In this book Anselm discusses, 2 Pre| terminology is employed in Chapter LXXVIII., where 3 Pre| earnestly entreated me to put in writing some thoughts that 4 Pre| that I had offered them in familiar conversation, regarding 5 Pre| meditation on these themes. It is in accordance with their wish, 6 Pre| writing of this meditation; in order that nothing in Scripture 7 Pre| meditation; in order that nothing in Scripture should be urged 8 Pre| declare to be true, should, in an unadorned style, with 9 Pre| reason, and plainly expounded in the light of truth. It was 10 Pre| led to this undertaking in the hope that whatever I 11 Pre| worthless thing. For I know that in this book I have not so 12 Pre| to find that I have made in it any statement which is 13 Pre| man that I have offered in this work any thought that 14 Pre| and then judge my treatise in the light of those.~In stating 15 Pre| treatise in the light of those.~In stating that the supreme 16 Pre| acknowledge three substances in one Essence, in the same 17 Pre| substances in one Essence, in the same faith wherein we 18 Pre| acknowledge three persons in one Substance. For they 19 Pre| that point, however, is put in the mouth of one debating 20 Pre| debating and investigating in solitary reflection, questions 21 Pre| this method I knew to be in accordance with the wish 22 Pre| one will be much helped in understanding the matter 23 1 | also sufficient to itself in its eternal blessedness, 24 1 | confers upon and effects in all other beings, through 25 1 | existence, and the fact that in any way their existence 26 1 | himself of these truths in great part, even if his 27 1 | although he could do this in many ways, I shall adopt 28 1 | has no knowledge. And if, in this discussion, I use any 29 1 | I wish it to be received in this way: although, on the 30 1 | to possess any attribute in such a way that in mutual 31 1 | attribute in such a way that in mutual comparison they may 32 1 | may be said to possess it in greater, or less, or equal 33 1 | understood to be one thing in one case and another in 34 1 | in one case and another in another, but to be the same 35 1 | another, but to be the same in different cases, whether 36 1 | is regarded as existing in these cases in equal or 37 1 | existing in these cases in equal or unequal degree. 38 1 | which is not one thing in one instance, and another 39 1 | one instance, and another in another.~Since it is certain, 40 1 | conceived of as the same in different goods, although 41 1 | which we have observed is in no wise refutable, necessarily, 42 1 | itself. For it is supreme, in that it so surpasses other 43 3 | there can be no doubt that, in that case, they exist through 44 3 | exists through itself exists in the greatest degree of all 45 3 | being which alone exists in the greatest and the highest 46 3 | whatever is good or great, and, in short, whatever has any 47 4 | that not all are embraced in a single degree of dignity; 48 4 | that the horse is superior in its nature to wood, and 49 4 | natures, that there is none in comparison with which it 50 4 | be more excellent, then in no wise can there be more 51 5 | matter and from the artificer in another sense than that 52 5 | another sense than that in which it exists through, 53 6 | diligent inquiry must be made, in what way all existing beings 54 6 | instrument. But, whatever exists in any of these three ways 55 6 | of later existence, and, in some sort, less than that 56 6 | obtains existence.~But, in no wise does the supreme 57 6 | nor did it assist itself in any way; nor did anything 58 6 | from nothing. And although, in accordance with the observations 59 6 | observations I have already made, in the light of reason, regarding 60 6 | such propositions could in no wise be true in the case 61 6 | could in no wise be true in the case of supreme Substance; 62 6 | objection that occurs to me, in my argument; in order that 63 6 | occurs to me, in my argument; in order that by leaving no 64 6 | by leaving no ambiguity in my discussion up to this 65 6 | toward what follows; and in order that if, perchance, 66 6 | however slight, may acquiesce in what it finds here.~That 67 6 | through nothing. But, if in any way it derives existence 68 6 | But it is evident that in no wise does anything exist 69 6 | through nothing. If, then, in any way it derives existence 70 6 | matter, and was not aided in being brought into existence 71 6 | its own matter, nor did it in any way assist itself to 72 6 | conceive of this subject in the way in which one says 73 6 | this subject in the way in which one says that the 74 6 | supreme Being, and to be in the highest degree, and 75 6 | highest degree, and being in the highest degree, bear 76 7 | CHAPTER VII.~In what way all other beings 77 7 | Substance has merely aided in bringing about the existence 78 7 | these forms which we see in actual objects, so that 79 7 | were the case, it would in some sort exist through 80 7 | that anything other than it in this way derives existence 81 7 | Furthermore: doubtless that is in no wise good, through which 82 7 | which derives existence in a material way from the 83 7 | numerous a multitude, formed in such beauty, varied in such 84 7 | formed in such beauty, varied in such order, so fitly diversified.~ ~ 85 8 | existence, assist anything in coming into existence? If, 86 8 | anything ever had its source in nothing, who can be convinced, 87 8 | truth, then it is so posited in opposition to the whole 88 8 | whole argument propounded in the preceding chapter. Hence, 89 8 | that which was something in the highest degree will 90 8 | certain Substance existing in the greatest degree of all 91 8 | determined not to neglect in this meditation any possible 92 8 | it be almost foolish. --In three ways, then -- and 93 8 | answer is unintelligible in the case of any of those 94 8 | the conclusion reached in the preceding chapter is 95 8 | preceding chapter is understood in this sense, that with the 96 8 | was created from nothing, in the way that one frequently 97 8 | now, as he was not before.~In this way, then, we can understand, 98 9 | existence before their creation in the thought of the Creator. ~ 99 9 | to distinguish carefully in what sense those things 100 9 | before their creation. For, in no wise can anything conceivably 101 9 | by any, unless there is, in the mind of the creative 102 9 | world was created, it was in the thought of the supreme 103 10 | expression which an artisan forms in his mind for what he intends 104 10 | preceded their creation in the thought of the creator, 105 10 | expression of these things in his thought itself; just 106 10 | objects, but the general view in the mind, by the vision 107 10 | express the same object in three ways. For we express 108 10 | things themselves inwardly in our mind, whether by the 109 10 | themselves.~For I express a man in one way, when I signify 110 10 | pronouncing these words, a man; in another, when I think of 111 10 | think of the same words in silence; and in another, 112 10 | same words in silence; and in another, when the mind regards 113 10 | kinds of expression are in the language of one's race. 114 10 | employ as their own names, in order to signify them, like 115 10 | words, nor can there be in the thought of any another 116 11 | artisan first conceives in his mind what he afterwards 117 11 | afterwards actually executes in accordance with his mental 118 11 | might either frame a model in itself, or make its creatures 119 11 | wholly unable to conceive in his imagination any bodily 120 11 | thing, except what he has in some way learned from external 121 11 | this, except by uniting in this idea the parts that 122 11 | parts that he has gathered in his memory from objects 123 11 | known externally.~Hence, in this respect, these inner 124 11 | they are to create differ in the creative substance and 125 11 | the creative substance and in the artisan: that the former 126 12 | this expression should not, in my opinion, be carelessly 127 14 | CHAPTER XIV.~This Being is in all things, and throughout 128 14 | it and exist through and in it. ~BUT if this is true -- 129 14 | throughout all things, and in all. But seeing that it 130 14 | as any created being can in no wise exceed the immeasurableness 131 14 | cherishing Being cannot, in anyway, exceed the sum of 132 14 | this same Being which is in all and through all, and 133 14 | and through which, and in which, all exist.~ ~ 134 15 | what is essential to that in regard to which it is relatively 135 15 | relative term that can, in like manner, be applied 136 15 | those things ever existed, in relation to which it is 137 15 | its essential greatness in any degree. And this truth 138 15 | that still it shall be in no wise greater or less 139 15 | highest is found to be true, in like manner, of other similar, 140 15 | is such that, to be it is in general better than not 141 15 | to be it, or such that, in some cases, not to be it 142 15 | be it and not to be it, in the same way in which I 143 15 | to be it, in the same way in which I understand to be 144 15 | Indeed, to be anything is, in general, better than not 145 15 | that is not wise, simply in so far as it is not wise, 146 15 | better if it were wise. In the same way, to be true 147 15 | live than not to live.~But, in some cases, not to be a 148 15 | that supreme is neither in general better than not 149 15 | nor not supreme better, in any case, than supreme -- 150 15 | are by no means included in this classification. Whether, 151 15 | which what is not it is in any way better, it must 152 15 | substance is whatever is, in general, better than what 153 15 | of those things that are in the scope of the bodily 154 15 | eternal, and whatever, in like manner, is absolutely 155 16 | attributes that can be expressed in the same way: and none of 156 16 | so with other like cases, in the same way. Hence, the 157 16 | then, that by participation in this quality, that is, justness, 158 16 | supreme Nature, which is in question, is in itself, 159 16 | which is in question, is in itself, what truer answer 160 16 | see to have been proved in the case of justness, the 161 16 | supreme Nature is, it is in the highest degree. It is, 162 17 | CHAPTER XVII.~It is simple in such a way that all things 163 17 | essence are one and the same in it: and nothing can be said 164 17 | of its substance except in terms of what it is. ~Is 165 17 | whatever it is essentially in one way, and by virtue of 166 17 | three things are not said in one way, or in virtue of 167 17 | not said in one way, or in virtue of one consideration. 168 17 | one consideration. For, in accordance with one fact, 169 17 | is a material body; and in accordance with another, 170 17 | is by no means anything in such a way that it is not 171 17 | whatever it is essentially in any way, this is all of 172 17 | supreme Being is accepted in terms of quality or quantity, 173 17 | quality or quantity, but only in terms of what it is. For, 174 17 | is. For, whatever it is in terms of either quality 175 17 | constitute still another element, in terms of what it is; hence, 176 18 | already made plain, that in no wise does it derive existence 177 18 | another, or through nothing. In no wise, therefore, has 178 18 | Nature is to have an end, in no way will it have an end.~ 179 19 | CHAPTER XIX.~In what sense nothing existed 180 19 | precede the supreme Being in existence. The fallacy involved 181 19 | explain this assertion either in this way, that nothing, 182 19 | that nothing, as an entity in itself, which signifies 183 19 | which would be false; or in this way, that not anything 184 19 | interpretation, which unites in perfect consistency with 185 19 | that Being must be received in the latter sense. Nor should 186 19 | double signification is found in the statement that nothing 187 19 | truths already established is in no wise impaired by the 188 20 | CHAPTER XX.~It exists in every place and at every 189 20 | Nature exists everywhere, and in all things, and through 190 20 | as I express it, either in every place and at every 191 20 | every time, or finitely, in some place and at some time, 192 20 | place and at some time, or in no place and at no time.~ 193 20 | everywhere and always, that is, in every place and at every 194 21 | CHAPTER XXI.~It exists in no place or time. ~BUT, 195 21 | is true, either it exists in every place and at every 196 21 | place and time.~But, if in part it exists, and in part 197 21 | if in part it exists, and in part does not exist, in 198 21 | in part does not exist, in every place and at every 199 21 | exist everywhere and always in part.~But how does it exist 200 21 | exists as a whole at once, in all places or at all times, 201 21 | all times, and by parts in individual places and times; 202 21 | that it exists as a whole, in individual places and times 203 21 | But, if it exists by parts in individual places or times, 204 21 | which has been found to be in a high degree alien to the 205 21 | not so exist, as a whole, in all places and at all times 206 21 | that it exists by parts in individual places and times.~ 207 21 | Nature can exist, as a whole, in every individual place and 208 21 | once or at different times in individual places or times. 209 21 | been possible to prosecute in a single discussion, because 210 21 | debate, as if by evasion in diverse directions, let 211 21 | investigated independently in discussion directed on itself 212 21 | Nature can exist, as a whole, in individual places, either 213 21 | individual places, either at once in all, or at different times, 214 21 | or at different times, in different places. Then, 215 21 | then, it exists as a whole in each individual place, then, 216 21 | which exists as a whole, in one place, is so distinct 217 21 | whole at the same time, in another place, that there 218 21 | what exists as a whole, in any place, there is no part 219 21 | part that does not exist in that place. And that of 220 21 | part that does not exist in a given place, is no part 221 21 | exists as a whole, then, in any place, is no part of 222 21 | exists, at the same time, in another place. How, then, 223 21 | what exists as a whole, in any place, exist simultaneously, 224 21 | simultaneously, as a whole, in another place, if no part 225 21 | it can at that time exist in another place?~Since, then, 226 21 | cannot exist as a whole in different places at the 227 21 | anything is to exist as a whole in different individual places 228 21 | as a whole, at one time, in every individual place, 229 21 | as a whole, at one time in individual places.~If, however, 230 21 | times it exists, as a whole, in individual places, then, 231 21 | places, then, when it is in one place, there is in the 232 21 | is in one place, there is in the meantime no good and 233 21 | no good and no existence in other places, since without 234 21 | does not exist, as a whole, in individual places at different 235 21 | does it exist, as a whole, in individual places, it is 236 21 | at all exist, as a whole, in each individual place. We 237 21 | simultaneously, but it is distributed in parts according to the parts 238 21 | future, its essence also has, in consequence, past, present, 239 21 | that that supreme Nature is in no wise composite, but is 240 21 | a whole, simultaneously in different individual times.~ 241 21 | neither so exists, as a whole, in all places or times that 242 21 | as a whole, at one time in all, or by parts in individual 243 21 | time in all, or by parts in individual places and times; 244 21 | that it exists, as a whole, in individual times and places, 245 21 | manifest that it does not in any way exist, as a whole, 246 21 | any way exist, as a whole, in every time or place.~And, 247 21 | time or place.~And, since, in like manner, it has been 248 21 | that it neither so exists in every time or place, that 249 21 | place, that a part exists in every, and a part transcends 250 21 | everywhere and always.~For, in no way can it be conceived 251 21 | except either as a whole or in part. But if it does not 252 21 | will exist either finitely in some place or time, or in 253 21 | in some place or time, or in none. But it has already 254 21 | it cannot exist finitely, in any place or time. In no 255 21 | finitely, in any place or time. In no place or time, that is, 256 21 | it cannot exist, except in every or in some place or 257 21 | exist, except in every or in some place or time.~But, 258 22 | CHAPTER XXII.~How it exists in every place and time, and 259 22 | every place and time, and in none. ~How, then, shall 260 22 | the supreme Nature exists in place and time in some such 261 22 | exists in place and time in some such way, that it is 262 22 | simultaneously, as a whole, in different places or times, 263 22 | the beings which so exist in space or time that they 264 22 | simultaneously, as a whole, in different places or times; 265 22 | different places or times; in the case of those beings 266 22 | of place or time, then, in any way governs any nature, 267 22 | according to duration -- nor can in any way be contained, as 268 22 | or times; but whatever is in no wise confined by the 269 22 | whole and simultaneously, in more places or times than 270 22 | from being simultaneously in every place or time; it 271 22 | must simultaneously present in every individual place or 272 22 | For, because it is present in one place, it is not therefore 273 22 | present at the same time, and in like manner in this, or 274 22 | time, and in like manner in this, or that other, place 275 22 | time -- the Being which, in no wise, includes its own 276 22 | includes its own existence in space or time. For, when 277 22 | supreme Being is said to exist in space or time, although 278 22 | objects of discussion. For in the latter case the same 279 22 | these objects are present in those places and times in 280 22 | in those places and times in which they are said to be, 281 22 | and times themselves.~But in the case of the supreme 282 22 | time, than that it exists in place or time. For the statement 283 22 | statement that a thing exists in another implies that it 284 22 | it exists with another.~In no place or time, then, 285 22 | manner of its own, to be in every place or time, since 286 22 | into nothingness. It exists in every place and time, because 287 22 | from none; and it exists in none, because it has no 288 22 | time; nor does it exist in terms of this fleeting present, 289 22 | of this fleeting present, in which we live, nor has it 290 22 | existed, nor will it exist, in terms of past or future, 291 22 | properties of time and place can, in some sort, be ascribed to 292 22 | is just as truly present in all finite and mutable beings 293 22 | nowhere and never, that is, in every place and time, and 294 22 | every place and time, and in no place or time, according 295 23 | to exist everywhere than in every place~BUT, since it 296 23 | Nature is not more truly in all places than in all existing 297 23 | truly in all places than in all existing things, not 298 23 | be said to be everywhere, in this sense, that it may 299 23 | understood rather to be in all existing things, than 300 23 | existing things, than merely in all places, since this sense 301 23 | the understanding is there in the soul, where rationality 302 23 | appropriately said to be everywhere, in this sense, that it is in 303 23 | in this sense, that it is in all existing things, than 304 23 | all existing things, than in this sense, namely that 305 23 | namely that it is merely in all places. And since, as 306 23 | otherwise, it must so be in all existing things, that 307 23 | the same, perfect whole in every individual thing simultaneously.~ ~ 308 24 | that is, transient present in which we live; since its 309 24 | of times, which is ever in some sort unlike itself?~ 310 24 | and its own eternity, is in no wise terminable, and 311 25 | conceived to produce changes in a mutable being.] ~BUT does 312 25 | has been shown to exist as in every way substantially 313 25 | seems to be an accident in its case (illi accidere)? 314 25 | absent without some variation in the subject of the accident -- 315 25 | not to effect any change in a thing either by occurring 316 25 | some degree of mutability in their train, while a part 317 25 | the immutability of that in whose case they occur. Hence, 318 25 | although the supreme Nature in its simplicity has never 319 25 | disdain occasional expression in terms of those accidents 320 25 | those accidents which are in no wise inconsistent with 321 25 | this Essence is always, in every way, substantially 322 25 | itself; and it is never in any way different from itself, 323 26 | to admixture or mutation, in any form.~How, then, shall 324 26 | name is to be understood in its case.~ ~ 325 27 | therefore, evident that in any ordinary treatment of 326 27 | be included, from sharing in whose essence every nature 327 27 | having a universal essence in common with others, as individual 328 27 | as individual men have in common with individual men 329 27 | does any one conceive that, in the treatment of other substances, 330 27 | certainly exists, but exists in the highest degree of all 331 28 | the Spirit which exists in so wonderfully singular 332 28 | wonderful a way of its own is in some sort unique; while 333 28 | immutable eternity, it can in no wise be said, in terms 334 28 | can in no wise be said, in terms of any alteration, 335 28 | any time, or will not be in the future. Nor does it 336 28 | hand, all other beings, in accordance with some cause, 337 28 | fact; and their existence in a transient, and most brief, 338 28 | since, then, they exist in such mutability, it is not 339 28 | ineffable Spirit alone can in no way be conceived to have 340 28 | deficiency rising from what is in nonexistence; and since, 341 28 | certainly be justly said to be in some sort unique. And, on 342 28 | may be rightly said to be in some sort non-existent.~ 343 29 | which have occurred to me in following the guidance of 344 29 | its wisdom, necessarily, in the same way, it is nothing 345 31 | and yet must not be left in any ambiguity. For all words 346 31 | which we express any objects in our mind, that is, conceive 347 31 | likeness or image of a man in his picture -- so the reality 348 31 | being is conceived of as in the Word, whose essence 349 31 | exists so supremely that in a certain sense it alone 350 31 | sense it alone exists; while in these things which, in comparison 351 31 | while in these things which, in comparison with that Essence, 352 31 | comparison with that Essence, are in some sort non-existent, 353 31 | supreme Essence is found.~For, in this way the Word of supreme 354 31 | every created being exists in so much the greater degree, 355 31 | every mind judge natures in any way alive to excel those 356 31 | existing beings, that which is in some way alive is more like 357 31 | alive at all; and what, in any way, even by a corporeal 358 31 | that certain natures exist in a greater or less degree 359 31 | certainly that nature exists in a greater degree, whose 360 31 | of existence, if assumed in order, lead it to greater 361 31 | living substance exists in a greater degree than one 362 31 | that every substance exists in a greater degree, and is 363 31 | sufficiently clear, then, that in the Word, through which 364 31 | and simple essence; while, in the things created, there 365 32 | would be no word at all in him. If there were no word 366 32 | him. If there were no word in him, he would express nothing 367 32 | Wisdom? Or, if there were in no wise anything but it, 368 32 | the whole created world, in silent meditation by itself, 369 32 | likeness of anything; but in the first place that Spirit, 370 32 | therefore, it be thought of in connection with no other 371 33 | consubstantial Word. ~BUT here, in my inquiry concerning the 372 33 | Creator himself, who speaks in these words, has the same 373 33 | mind conceives of itself in meditation the image of 374 33 | the image of itself arises in its thought, or rather the 375 33 | likeness, so far as it is able, in the mental concept itself. 376 33 | the more truly it succeeds in this, the more truly does 377 33 | I think of a man I know, in his absence, the vision 378 33 | image as I have acquired in memory through my ocular 379 33 | when it conceives of itself in thought, has with itself 380 33 | itself that is, its thought in its likeness, as if formed 381 33 | although it cannot, except in thought alone, separate 382 33 | created world is not at all, in the same way, a word corresponding 383 34 | Wisdom and supreme Reason, in which are all things that 384 34 | is destroyed, is always in respect of the art itself 385 34 | they are decayed or changed in any way, they are ever in 386 34 | in any way, they are ever in him not what they are in 387 34 | in him not what they are in themselves, but what this 388 34 | Spirit himself is. For, in themselves they are mutable 389 34 | immutable reason; while in him is the true first being, 390 34 | unto which those beings are in any way, the more really 391 35 | Whatever has been created is in his Word and knowledge, 392 35 | that all things that exist in him exist also, and in the 393 35 | exist in him exist also, and in the same way, in his Word. 394 35 | also, and in the same way, in his Word. Whatever has been 395 35 | or howsoever it exists in itself, is very life and 396 35 | is very life and truth in him.~But, since knowing 397 35 | all things that he knows in the same way in which he 398 35 | he knows in the same way in which he expresses or conceives 399 35 | just as all things are in his Word life and truth, 400 35 | life and truth, so are they in his knowledge.~ ~ 401 36 | CHAPTER XXXVI.~In how incomprehensible a way 402 36 | substances exist far differently in themselves than in our knowledge. 403 36 | differently in themselves than in our knowledge. For, in themselves 404 36 | than in our knowledge. For, in themselves they exist by 405 36 | of their own being; while in our knowledge is not their 406 36 | that they exist more truly in themselves than in our knowledge, 407 36 | truly in themselves than in our knowledge, in the same 408 36 | themselves than in our knowledge, in the same degree in which 409 36 | knowledge, in the same degree in which they exist more truly 410 36 | substance exists more truly in the Word, that is, in the 411 36 | truly in the Word, that is, in the intelligence of the 412 36 | the Creator, than it does in itself, in the same degree 413 36 | than it does in itself, in the same degree in which 414 36 | itself, in the same degree in which the creative being 415 37 | his Word also creates, and in the same way.~Whatever relation, 416 37 | his Word also bears, and in the same way. And yet, both 417 38 | which, though most unusual in other beings, seems to belong 418 38 | For, it is certain that in each of these separately 419 38 | of these separately and in both simultaneously, whatever 420 38 | is separately perfected in both, and yet does not admit 421 38 | does not admit plurality in the two. For although, taken 422 38 | whose Word it is, although in so far as regards either 423 38 | an indivisible unity. But in respect of the fact that 424 38 | that they be two, it can in no wise be explained why 425 38 | other mutual relation may in like manner be attributed 426 38 | were to be asked what it is in these very relative expressions 427 39 | seems, can be expressed in no more familiar terms than 428 39 | and on such terms, that it in no wise derives existence, 429 41 | this proposition, unless, in equal degree, he most truly 430 42 | mother and daughter, since in them there is no distinction 431 42 | feminine)?~Or, is it because in these natures that have 432 42 | certainly a natural fact in most instances, but in some 433 42 | fact in most instances, but in some the contrary is true, 434 42 | cause of offspring is always in the father. For, if the 435 42 | the maternal cause is ever in some way preceded by the 436 43 | inevitable, is proved to exist in the supreme unity, I think 437 43 | one and the other are is in such a way one and the same, 438 43 | mystery why they are two. For, in such a way is one the Father 439 43 | so harmonious are they in nature, that the one ever 440 43 | essence of the Son is ever in the Father, and the essence 441 43 | the essence of the Father in the Son.~ ~ 442 44 | essence, and wisdom, and life in himself; so that not through 443 44 | essence, and wisdom, and life in himself, so that not through 444 44 | subsist through the other. But in order to indicate how they 445 44 | indicate how they share in an essence supremely simple 446 45 | essence of the Son: and in like manner the Son is the 447 45 | from the Father essence.~In like manner, therefore, 448 46 | may also be conceived of in another way. ~YET, some 449 46 | regarding it.~If, then, in this sense, the Son is called 450 46 | of the Father, not only in the sense that the truth 451 46 | we have already seen; but in this sense, also, that in 452 46 | in this sense, also, that in him no imperfect imitation 453 48 | that is more clearly seen in the case of the human mind.~ 454 48 | may be clearly apprehended in the supreme Wisdom, which 455 48 | memory is himself. For not in respect of the fact that 456 48 | remembers himself does he exist in his own memory, like ideas 457 48 | memory, like ideas that exist in the human memory, without 458 49 | Father and Son, I find none in them more pleasurable to 459 50 | many things are retained in memory and conceived of 460 51 | what is loved, or loves in the Father, or in the Son, 461 51 | loves in the Father, or in the Son, is altogether the 462 52 | and conceives of himself in as great a degree as that 463 52 | as great a degree as that in which his essence exists, 464 54 | as a whole from one, but in part from the Father, in 465 54 | in part from the Father, in part from the Son; or neither 466 54 | one, nor one proceeding in part from each separately, 467 54 | love proceeds not from that in which Father and Son are 468 54 | than one, but from that in which they are one. For, 469 55 | so like both that it is in no wise unlike them, but 470 55 | For, since it proceeds in precisely the same way from 471 55 | father or mother, differing in no respect, to some one 472 56 | love can neither be said, in accordance with the usage 473 56 | is Father and parent, and in no wise derives existence 474 56 | off spring, and yet does in some sort derive existence 475 57 | since from both breathing in their transcendent way it 476 58 | or wisdom of the Father in the sense that he has the 477 58 | and virtue of the Father, in the sense that he has the 478 59 | Spirit exist equally the one in the other. ~IT is a most 479 59 | the Spirit of both, exist in one another with such equality 480 59 | another. For, not only is each in such a way the perfectly 481 59 | Father exists as a whole in the Son, and in the Spirit 482 59 | a whole in the Son, and in the Spirit common to them; 483 59 | common to them; and the Son in the Father, and in the Spirit; 484 59 | the Son in the Father, and in the Spirit; and the Spirit 485 59 | the Spirit; and the Spirit in the Father, and in the Son; 486 59 | Spirit in the Father, and in the Son; for the memory 487 59 | Being exists, as a whole, in its intelligence and in 488 59 | in its intelligence and in its love, and the intelligence 489 59 | love, and the intelligence in its memory and love, and 490 59 | memory and love, and the love in its memory and intelligence. 491 59 | love, the Spirit of both. In such equality, therefore, 492 59 | embrace one another, and exist in one another, that none of 493 60 | is necessarily inherent in the supreme Being. ~BUT, 494 60 | these three needs another, in order either to remember 495 60 | is necessarily inherent in the supreme Being.~ ~ 496 61 | truths already disclosed in our discussion. For the 497 61 | forbids the conclusion that in the supreme Being there 498 62 | this is true, are there not in the supreme Being as many 499 62 | expression to some one object in thought, apparently there 500 62 | corresponding to it exists in the thoughts of each separately.