Par.

501 62 |               there are as many words in the mind of the thinker
502 62 |               objects thought of.~But in the thought of a man, when
503 62 |               the object which exists in the memory of the thinker,
504 62 |            present object itself.~But in the supreme Being, Father
505 62 |             have already seen, exists in the others no less than
506 62 |               the others no less than in himself -- that, when they
507 63 |       therefore, there apparently are in that Being, not only many
508 63 |               is essentially inherent in the supreme Nature is perfectly
509 63 |              one; therefore, if it is in them one and only one which
510 63 |          nevertheless there cannot be in the supreme Being another
511 63 |           true image and his Son.~And in this truth I find a strange
512 63 |             that this Word itself can in no wise be called the Word
513 63 |               is it born, nor does it in its existence imitate itself
514 63 |             spirit, nor does it exist in his likeness, because it
515 63 |           than one such Spirit, exist in the supreme Being. And,
516 63 |          others; yet what they are is in such a way one that just
517 64 |            have thus far been debated in connection with the supreme
518 64 |             be capable of explanation in words, their assured certainty
519 64 |           that it is incomprehensible in what way supreme Wisdom
520 65 |             real truth may be reached in the discussion of an ineffable
521 65 |              has reached regarding it in terms of Father, Son, and
522 65 |              already been established in this very discussion, namely,
523 65 |       statement is made concerning it in words which are also applicable
524 65 |              the sense of these words in this case is by no means
525 65 |              case is by no means that in which they are applied to
526 65 |            sense have I conceived of, in all these words that I have
527 65 |               inferred?~Or, has there in some sort been some truth
528 65 |          incomprehensible object, and in some sort has nothing been
529 65 |           precision, as when we speak in riddles. And often we see
530 65 |                not precisely as it is in itself, but through a likeness
531 65 |              when we look upon a face in a mirror. And in this way,
532 65 |               a face in a mirror. And in this way, we often express
533 65 |         Nature do not reveal it to me in its proper character, but
534 65 |               more naturally conceive in my mind of what I see in
535 65 |              in my mind of what I see in created objects, than of
536 65 |        greatly transcends all things.~In this way, then, is that
537 65 |              incapable of description in words or by any other means;
538 65 |              instruction of reason or in some other way, as it were
539 65 |            some other way, as it were in a riddle, is not therefore
540 66 |    ascertained concerning this Nature in terms of its own peculiar
541 66 |          peculiar character, but only in terms of something else,
542 66 |        assists the investigating mind in the approach to supreme
543 66 |          Being. For that every being, in so far as it exists, is
544 67 |      intelligence and love, is united in an ineffable Trinity. Or,
545 68 |         rational creature was created in order that it might love
546 68 |   distinguishes it loves or condemns, in accordance with the judgment
547 68 |             so it may love that thing in greater or less degree,
548 69 |            Essence lives at some time in true blessedness. ~BUT there
549 69 |            security, does he not live in misery? But, if any one
550 69 |         misery? But, if any one lives in freedom from these troubles,
551 69 |              these troubles, he lives in blessedness. But it is most
552 69 |             omnipotent, forever lives in misery. So, it is plain,
553 69 |         exists, it at some time lives in blessedness, truly secure
554 70 |               This Being gives itself in return to the creature that
555 70 |            every soul that perseveres in loving him.~But what is
556 70 |        blessedness, incorruptibility, in such a way as not to wish
557 70 |              grants, it does not give in return, since all such bestowals
558 70 |           sees as through a glass and in a riddle, it may then see
559 70 |         blessedness eternally; since, in the enjoyment of that blessedness,
560 71 |               was created. But reason in no wise admits such a belief,
561 71 |       condition will be the same when in the greatest guilt and when
562 71 |             loving soul shall rejoice in an eternal reward, so the
563 73 |            they deserve ever to stand in need of it; or how and on
564 74 |               be able to train itself in this purpose, if it despairs
565 75 |         CHAPTER LXXV.~We must believe in this Being, that is, by
566 75 |               Being, we say, "believe in" the supreme Being.~For,
567 75 |             one says that he believes in it, he apparently shows
568 75 |            believes, does not believe in it. And, perhaps, it is
569 75 |              whether we say, "believe in it," or "direct belief to
570 75 |             by striving for (tendendo in) it, will not remain without,
571 75 |               we say, "striving for" (in) it, than if we say, "toward" (
572 75 |           said that we should believe in it, than that we should
573 76 |              LXXVI.~We should believe in Father and Son and in their
574 76 |         believe in Father and Son and in their Spirit equally, and
575 76 |             their Spirit equally, and in each separately, and in
576 76 |               in each separately, and in the three at once. ~WE should
577 76 |         should believe, then, equally in the Father and in the Son
578 76 |             equally in the Father and in the Son and in their Spirit,
579 76 |             Father and in the Son and in their Spirit, and in each
580 76 |              and in their Spirit, and in each separately, and in
581 76 |               in each separately, and in the three at once, since
582 76 |               the same supreme Being, in which alone every man ought
583 76 |              it is the sole end which in every thought and act he
584 76 |              Being, except he believe in it; so to believe it avails
585 77 |               rather exercises itself in an abundance of works, as
586 77 |              not operate, is inherent in it; it is not absurd to
587 77 |               has it not, why cannot, in like manner, faith without
588 77 |            that living faith believes in that in which we ought to
589 77 |         living faith believes in that in which we ought to believe;
590 78 |        LXXVIII.~The supreme Being may in some sort be called Three. ~
591 78 |              for every man to believe in a certain ineffable trinal
592 78 |           ineffable trinal unity, and in one Trinity; one and a unity
593 78 |              are three; yet I cannot, in one word, show why they
594 78 |               fact that is recognised in the case of more men than
595 78 |         individual substances. Hence, in the supreme Being, just
596 78 |               which cannot be applied in a plural sense to the supreme
597 78 |           sense to the supreme Being, in order to indicate what cannot
598 78 |              what cannot be expressed in any fitting language; as
599 78 |          chosen to describe plurality in the supreme Being, because
600 78 |              which especially subsist in plurality. For individual
601 78 |            the word substance is used in the same sense with the
602 79 |               should be so worshipped in accordance with its majesty,
603 79 |            what should be so appeased in behalf of any object, as
604 79 |           whom, and through whom, and in whom, are all things.~Therefore,
605 79 |             ability, ought to worship in love, and to love in worship;
606 79 |          worship in love, and to love in worship; from whom all happiness