Par.

  1 Pre|            of the Catholic Fathers, or especially with those of
  2 Pre|            that is either too novel or discordant with the truth,
  3 Pre|       boldly seizes upon new ideas, or as a maintainer of falsehood;
  4 1  |          man, either from ignorance or unbelief, has no knowledge
  5 1  |            goods whatever are good? Or are they good one through
  6 1  |           to possess it in greater, or less, or equal degree, are
  7 1  |             it in greater, or less, or equal degree, are said to
  8 1  |             in these cases in equal or unequal degree. For, whatsoever
  9 1  |           another, whether equally, or more, or less, cannot be
 10 1  |           whether equally, or more, or less, cannot be understood
 11 1  |          would prove either equally or unequally good, necessarily
 12 1  |       things which promote safety --or for some honorable character --
 13 1  |          all things, whether useful or honorable, if they are truly
 14 2  |        greater it is, is the better or the more worthy, --wisdom,
 15 3  |           either through something, or through nothing. But nothing
 16 3  |          either there is one being, or there are more than one,
 17 3  |           through which they exist, or they exist separately, each
 18 3  |    separately, each through itself, or they exist mutually through
 19 3  |             at any rate, some power or property of existing through
 20 3  |             exists whatever is good or great, and, in short, whatever
 21 4  |          perceives, whether he will or no, that not all are embraced
 22 4  |             superior to some nature or natures, that there is none
 23 4  |             such, either is single, or there are more natures than
 24 4  |           essence of these natures; or else it is another than
 25 4  |          and all others through it; or, there will be more than
 26 4  |        therefore, a certain Nature, or Substance, or Essence, which
 27 4  |       certain Nature, or Substance, or Essence, which is through
 28 4  |             whatever is truly good, or great, or has any existence
 29 4  |            is truly good, or great, or has any existence at all;
 30 4  |          supreme great being, being or subsisting as supreme, that
 31 6  |          not exist through nothing, or derive existence from nothing. --
 32 6  |       existence through" something, or, to the phrase, "existence
 33 6  |         through the supreme Nature, or derive existence from it.
 34 6  |         through an efficient agent, or through matter, or through
 35 6  |           agent, or through matter, or through some other external
 36 6  |            another, nor is it later or less than itself or anything
 37 6  |           later or less than itself or anything else. Therefore,
 38 6  |           another; nor could itself or an other be the matter whence
 39 6  |    existence by any creative agent, or from any matter, or with
 40 6  |          agent, or from any matter, or with any external aids,
 41 6  |         seems either to be nothing, or, if it has any existence,
 42 6  |          carelessly even any simple or almost foolish objection
 43 6  |             does so through itself, or through another, or through
 44 6  |         itself, or through another, or through nothing. But it
 45 6  |            so either through itself or through another.~But nothing
 46 6  |          existence through nothing, or derives existence from nothing,
 47 6  |           not exist through itself, or derive existence from itself,
 48 6  |       derive existence from itself, or else it is itself nothing.
 49 6  |             exists through nothing, or derives existence from nothing;
 50 6  |          says that the light lights or is lucent, through and from
 51 6  |            being, that is, existing or subsisting. So the supreme
 52 7  |         Substance created them all, or because it was the material
 53 7  |             another creative agent, or another existing material,
 54 7  |             so that their formless, or even confused, nature appears
 55 7  |             things, whether visible or invisible, derives existence
 56 7  |             from the supreme Nature or from itself, or from some
 57 7  |      supreme Nature or from itself, or from some third being --
 58 7  |       nothing is other than itself, or later than itself, it follows
 59 7  |         good is subjected to change or corruption. But, if any
 60 7  |             except by its creation, or by its existence as material,
 61 7  |          And, since nothing else is or has been, except that supreme
 62 7  |        through any other instrument or aid than itself. But all
 63 7  |        something, as from material, or from nothing.~Since, then,
 64 8  |             either means something, or does not mean something.
 65 8  |       created either from something or from nothing. Whether, then,
 66 8  |         then, nothing is something, or nothing is not something,
 67 8  |        regarding the supreme Being, or regarding what never has
 68 8  |         said, without inconsistency or any contradiction, that
 69 8  |          been made from a poor man, or that one has recovered health
 70 8  |            all things from nothing, or that all were created through
 71 8  |         saying that it created them or that they were created,
 72 9  |           some example, as it were, or (as is more fittingly supposed)
 73 9  |     fittingly supposed) some model, or likeness, or rule. It is
 74 9  |            some model, or likeness, or rule. It is evident, then,
 75 10 |          the expression of the mind or reason I mean, here, not
 76 10 |             whether destined to be, or already existing.~For, from
 77 10 |   perceptible to the bodily senses; or by thinking within ourselves
 78 10 |       outwardly used, are sensible; or not by employing these signs,
 79 10 |        these signs, either sensibly or insensibly, but by expressing
 80 10 |           imagining material bodies or of understanding thought,
 81 10 |      through the image of his body, or through the reason; through
 82 10 |             to which it is applied, or expresses it as does that
 83 10 |             whether destined to be, or already existing, not without
 84 11 |            frame a model in itself, or make its creatures what
 85 11 |       objects, whether all at once, or part by part; nor can he
 86 11 |        there is a lack of material, or of anything without which
 87 11 |            a man can, by meditation or representation, frame the
 88 11 |     expression, without being taken or aided from any external
 89 12 |        utterance of separate words, or all at once, by the utterance
 90 15 |                CHAPTER XV.~What can or cannot be stated concerning
 91 15 |       surprised if, among the names or words by which we designate
 92 15 |          the highest of all beings, or greater than those which
 93 15 |            have been created by it; or any other relative term
 94 15 |          which it is called supreme or greater, it would not be
 95 15 |         conceived as either supreme or greater, yet it would not,
 96 15 |            therefore, be less good, or suffer detriment to its
 97 15 |      whatever there be that is good or great. If, then, the supreme
 98 15 |         shall be in no wise greater or less than when it is conceived
 99 15 |          regarding the term supreme or highest is found to be true,
100 15 |           better than not to be it, or such that, in some cases,
101 15 |          not a material body, then, or any of those things which
102 15 |            sense can perceive what, or of what character, or how
103 15 |         what, or of what character, or how great, it is --the less
104 16 |            shows of what character, or how great, but what this
105 16 |          this Being is called just, or great, or anything like
106 16 |           is called just, or great, or anything like these, it
107 16 |              but of what character, or how great it is. For every
108 16 |          with reference to quantity or magnitude; because everything
109 16 |       established, that it is good, or great or whatever it is
110 16 |           that it is good, or great or whatever it is at all, through
111 16 |           it is said to be justness or to be just. Hence, when
112 16 |              not of what character, or how great, but what it is.~
113 17 |             of more goods than one? Or is it true, rather, that
114 17 |           whether taken all at once or separately. Therefore, just
115 17 |            are not said in one way, or in virtue of one consideration.
116 17 |           according to another way, or another consideration; because,
117 17 |        accepted in terms of quality or quantity, but only in terms
118 17 |             terms of either quality or quantity would constitute
119 18 |        animates all things existed, or until what time is it to
120 18 |           what time is it to exist? Or rather, let us ask neither
121 18 |             it has this either from or through itself, or from
122 18 |             from or through itself, or from or through another,
123 18 |             through itself, or from or through another, or from
124 18 |            from or through another, or from or through nothing.~
125 18 |            through another, or from or through nothing.~But it
126 18 |             existence from another, or from nothing; or exist through
127 18 |           another, or from nothing; or exist through another, or
128 18 |           or exist through another, or through nothing. In no wise,
129 18 |            it had inception through or from another, or through
130 18 |            through or from another, or through or from nothing.~
131 18 |            from another, or through or from nothing.~Moreover,
132 18 |          cannot have inception from or through itself, although
133 18 |       whatever begins to exist from or through something, is by
134 18 |            identical with that from or through which it begins
135 18 |       Nature does not begin through or from, itself.~Seeing, then,
136 18 |             perish either willingly or against its will. But certainly
137 18 |             not supremely powerful, or all-powerful. But cogent
138 18 |           supreme nature has an end or a beginning, it is not true
139 18 |         when this began to be true, or when it was not true, namely,
140 18 |       something was destined to be; or when this shall cease to
141 18 |          truth has either beginning or end. And then, if truth
142 18 |           if truth had a beginning, or shall have an end; before
143 18 |              truth is said to have, or understood not to have,
144 18 |   understood not to have, beginning or end, it cannot be limited
145 18 |            limited by any beginning or end. Hence, the same follows
146 19 |        sense nothing existed before or will exist after this Being. ~
147 19 |           it. For, either something or nothing must have preceded
148 19 |            it; and either something or nothing must be destined
149 19 |         take inception from nothing or how is it that it will not
150 19 |             a place is given before or after it to nothing, that
151 19 |               which would be false; or in this way, that not anything
152 19 |      something nor nothing preceded or will follow the supreme
153 19 |         that nothing existed before or will exist after it. Yet,
154 20 |       either everywhere and always, or merely at some place and
155 20 |             at some place and time, or nowhere and never: or, as
156 20 |         time, or nowhere and never: or, as I express it, either
157 20 |            place and at every time, or finitely, in some place
158 20 |             place and at some time, or in no place and at no time.~
159 20 |         Being itself exists nowhere or never, then nowhere or never
160 20 |      nowhere or never, then nowhere or never is there any good,
161 20 |             at some time and place, or everywhere and always. But,
162 20 |             finitely, at some place or time, there and then only,
163 20 |             finitely, at some place or time. But, if it is said
164 20 |             finitely, at some place or time, it must exist everywhere
165 21 |          XXI.~It exists in no place or time. ~BUT, if this is true,
166 21 |            place and at every time, or else only a part of it so
167 21 |        whole at once, in all places or at all times, and by parts
168 21 |        individual places and times; or, that it exists as a whole,
169 21 |          parts in individual places or times, it is not exempt
170 21 |            it either exists at once or at different times in individual
171 21 |          times in individual places or times. But, since the law
172 21 |              either at once in all, or at different times, in different
173 21 |        times, either simultaneously or at distinct times for individual
174 21 |         what is past is not present or future; and what is present
175 21 |         what is present is not past or future; and what is future
176 21 |          what is future is not past or present. How, then, shall
177 21 |     distributed according to times? Or rather, if these earlier
178 21 |             no means, then, is past or future attributable to the
179 21 |      creative Being, either its age or its eternity. For why has
180 21 |           as a whole, in all places or times that it exists, as
181 21 |          whole, at one time in all, or by parts in individual places
182 21 |           as a whole, in every time or place.~And, since, in like
183 21 |             so exists in every time or place, that a part exists
184 21 |            except either as a whole or in part. But if it does
185 21 |       either finitely in some place or time, or in none. But it
186 21 |     finitely in some place or time, or in none. But it has already
187 21 |        exist finitely, in any place or time. In no place or time,
188 21 |          place or time. In no place or time, that is, nowhere and
189 21 |       cannot exist, except in every or in some place or time.~But,
190 21 |           in every or in some place or time.~But, on the other
191 21 |         without it nothing anywhere or ever exists, it must exist
192 22 |          whole, in different places or times, that there are not
193 22 |             which so exist in space or time that they do not transcend
194 22 |           transcend extent of space or duration of time. Hence,
195 22 |          whole, in different places or times; in the case of those
196 22 |             to whose spatial extent or duration no bound can be
197 22 |             be set, either by space or time, no place or time is
198 22 |             space or time, no place or time is properly attributed.
199 22 |         what evidently has no place or time is doubtless by no
200 22 |          submit to the law of place or time. No law of place or
201 22 |            or time. No law of place or time, then, in any way governs
202 22 |          any nature, which no place or time limits by some kind
203 22 |            by no restraint of space or time; since, more truly,
204 22 |             the magnitude of truth, or, that time measures its
205 22 |          which regards no greatness or smallness of spatial or
206 22 |             or smallness of spatial or temporal extent at all?~
207 22 |           is the condition of place or time; that only whatever
208 22 |             according to magnitude, or such as time submits to,
209 22 |  simultaneously by different places or times; but whatever is in
210 22 |           by the restraint of place or time, is not compelled by
211 22 |      compelled by any law of places or times to multiplicity of
212 22 |      simultaneously, in more places or times than one --seeing,
213 22 |           condition governing place or time, no doubt the supreme
214 22 |            by no restraint of place or time, is bound by none of
215 22 |              be lacking to no place or time, and no law of place
216 22 |           time, and no law of place or time prevents it from being
217 22 |       simultaneously in every place or time; it must simultaneously
218 22 |           in every individual place or time. For, because it is
219 22 |             in like manner in this, or that other, place or time.~
220 22 |          this, or that other, place or time.~Nor, because it was,
221 22 |          time.~Nor, because it was, or is, or shall be, has any
222 22 |              because it was, or is, or shall be, has any part of
223 22 |             is that Being compelled or forbidden by a law of space
224 22 |         forbidden by a law of space or time to exist, or not to
225 22 |             space or time to exist, or not to exist, at any place
226 22 |          not to exist, at any place or time -- the Being which,
227 22 |          its own existence in space or time. For, when the supreme
228 22 |           is said to exist in space or time, although the form
229 22 |           that it exists with place or time, than that it exists
230 22 |             that it exists in place or time. For the statement
231 22 |           with another.~In no place or time, then, is this Being
232 22 |           own, to be in every place or time, since whatever else
233 22 |             because it has no place or time, and has not taken
234 22 |        itself distinctions of place or time, neither here nor there,
235 22 |             exist, in terms of past or future, since these are
236 22 |           and time, and in no place or time, according to the consistent
237 23 |           nor is either rationality or understanding contained.~
238 24 |             we live; since its age, or eternity, which is nothing
239 24 |      statement, than that it exists or lives eternally, that is,
240 25 |        understood not to be present or absent without some variation
241 25 |           thing either by occurring or not occurring -- certain
242 25 |         according as he shall grow, or undergo change through divers
243 25 |          change by their occurrence or non-occurrence, are by virtue
244 26 |            admixture of difference, or, at any rate, susceptible
245 26 |           inaccessible to admixture or mutation, in any form.~How,
246 27 |           common to individual men; or as individual, having a
247 27 |             through any differences or accidents, it is impossible
248 28 |             alteration, that it was or will be, but simply that
249 28 |         either was not at any time, or will not be in the future.
250 28 |         fail to be now what it was, or will be, at any time; but,
251 28 |             have at some time been, or will be, by mutation, what
252 28 |              what they are not now; or, are what they were not,
253 28 |             are what they were not, or will not be, at some time;
254 28 |             nature to exist simply, or perfectly, or absolutely,
255 28 |         exist simply, or perfectly, or absolutely, and not rather
256 28 |       inception from non-existence, or to be capable of sustaining
257 28 |              but scarcely to exist, or to be almost non-existent --
258 29 |          nothing at all ever could, or can, exist, except the creative
259 30 |             of more words than one, or of one? For, if it is so
260 31 |      correspond; and every likeness or image is more or less true,
261 31 |           likeness or image is more or less true, according as
262 31 |          true, according as it more or less closely imitates the
263 31 |           were created? Will it be, or will it not be, the likeness
264 31 |        living man, but the likeness or image of a man in his picture --
265 31 |             according as it is more or less like its creatures.
266 31 |            much the greater degree, or is so much the more excellent,
267 31 |          natures exist in a greater or less degree than others.
268 32 |            self-sufficient Essence? Or, would the supreme Being
269 32 |             same with understanding or conceiving of it (intelligere),
270 32 |             he would not understand or conceive of anything; if
271 32 |          anything; if he understood or conceived of nothing, then
272 32 |            Spirit, would understand or conceive of nothing; which
273 32 |           it be the supreme Wisdom? Or, if there were in no wise
274 32 |           mind could have no memory or concept of that Wisdom or
275 32 |           or concept of that Wisdom or of itself, it would not
276 32 |            no other existing being, or with other existing beings,
277 33 |         what be creates by another; or does he rather express whatever
278 33 |       itself arises in its thought, or rather the thought of the
279 33 |          representation of the body or through reason, desires
280 33 |       expresses nothing but himself or his created world he can
281 33 |            corresponding to himself or to something else.~So, if
282 34 |          and after they are decayed or changed in any way, they
283 35 |        created, then, whether alive or not alive, or howsoever
284 35 |         whether alive or not alive, or howsoever it exists in itself,
285 35 |        supreme Spirit as conceiving or expressing, he must know
286 35 |           way in which he expresses or conceives of them. Therefore,
287 36 | incomprehensible a way he expresses or knows the objects created
288 36 |          how this Spirit expresses, or how he knows the created
289 38 |             once are not two truths or two creators.~But although
290 38 |             they are substantially, or what relation they bear
291 38 |       perhaps be called two equals, or some other mutual relation
292 38 |          speaks of two equal lines, or two like men. For, neither
293 38 |      indicates either their essence or their relation to the created
294 38 |          the fact that it is a word or image, bears a relation
295 39 |           hair is born of the head, or the fruit of the tree, although
296 42 |            et sapientia, feminine)?~Or, is it because in these
297 42 |           superior sex to be father or son, and to the inferior
298 42 |           the inferior to be mother or daughter? And this is certainly
299 43 |           there are not two fathers or two sons, but one Father
300 44 |            the less perfect essence or wisdom because he is an
301 44 |           be a less perfect essence or wisdom if he did not exist
302 44 |             the essence of the Son, or the Son the essence of the
303 46 |            substance of the Father, or perfect cognition of that
304 48 |             Son is the intelligence or wisdom of memory or the
305 48 |    intelligence or wisdom of memory or the memory of the Father
306 48 |  intelligence conceiving of memory, or as the memory of the Father,
307 48 |           the memory of the Father, or as the memory of memory?
308 48 |             Son is the intelligence or wisdom of the Father, so
309 48 |         whatever the Son has wisdom or understanding, this he likewise
310 49 |          the object itself is loved or condemned. The supreme Spirit,
311 50 |           does not remember himself or conceive of himself because
312 50 |           loved without remembrance or conception of it; while
313 51 |            and since what is loved, or loves in the Father, or
314 51 |             or loves in the Father, or in the Son, is altogether
315 54 |             the other from the Son; or one, not proceeding as a
316 54 |       Father, in part from the Son; or neither more than one, nor
317 55 |            be regarded as their Son or offspring? But, as the Word,
318 55 |           and the other its mother, or each is its father, or mother, --
319 55 |              or each is its father, or mother, -- suppositions
320 55 |          perfect relation of father or mother, differing in no
321 55 |            love should be their son or offspring.~ ~
322 56 |           as when we say that light or heat is begotten of fire,
323 56 |           heat is begotten of fire, or any effect of its cause.~
324 56 |            is by no means offspring or son.~He alone, therefore,
325 56 |           He alone, therefore, may, or rather should, be called
326 57 |              None, therefore, makes or begets or creates the Father,
327 57 |          therefore, makes or begets or creates the Father, but
328 57 |             Son alike do not create or beget, but somehow, if such
329 57 |           is regarded as the Breath or Spirit of both since from
330 58 |           As the Son is the essence or wisdom of the Father in
331 58 |             he has the same essence or wisdom that the Father has:
332 58 |       Spirit of both is the essence or wisdom or virtue of Father
333 58 |            is the essence or wisdom or virtue of Father and Son,
334 59 |           proved to surpass another or to exist without it.~ ~
335 60 |             may remember, conceive, or love: since each taken by
336 60 |       Father does not need the Son, or the Spirit common to them,
337 60 |             nor the Son the Father, or the same Spirit, nor the
338 60 |          nor the Spirit the Father, or the Son: as if the Father
339 60 |             Son could only conceive or understand (intelligere)
340 60 |          him, and the Son conceives or understands (intelligit)
341 60 |            order either to remember or to conceive or to love.
342 60 |             remember or to conceive or to love. For, each taken
343 61 |             for that reason the Son or the Spirit of any being;
344 61 |      intelligence, begotten of any, or love, proceeding from any,
345 61 |             that reason, the Father or the Spirit of any; since
346 61 |             not memory as begetter, or love as proceeding from
347 61 |           is not necessarily Father or Son, because his own memory
348 61 |             not memory as begetter, or intelligence as begotten,
349 61 |            whatever he is, proceeds or emanates.~What, then, forbids
350 61 |       Spirit, and not three Fathers or Sons or Spirits?~ ~
351 61 |           not three Fathers or Sons or Spirits?~ ~
352 62 |       thought, but of some likeness or image of the object which
353 62 |          the memory of the thinker, or which is perhaps called
354 62 |             is expressed by himself or by another? Apparently as
355 63 |       necessary attributes as well; or else Father and Son and
356 63 |     expressed, either by themselves or by another, there are not
357 63 |             called either the image or son of itself, or of the
358 63 |             image or son of itself, or of the Spirit proceeding
359 63 |            existence imitate itself or a being proceeding from
360 63 |            does not imitate itself, or take on a like existence
361 63 |             Father is never the Son or the Spirit proceeding from
362 63 |          Son at any time the Father or the Spirit, nor the Spirit
363 63 |             and Son ever the Father or the Son; and each separately
364 64 |            itself, of which nothing or scarcely anything can be
365 65 |       grounds, how is it ineffable? Or, if it is ineffable, how
366 65 |           our discussion has shown? Or, could it be explained to
367 65 |             What is to be inferred?~Or, has there in some sort
368 65 |      indicate what we are unwilling or unable to express with precision,
369 65 |              but through a likeness or image, as when we look upon
370 65 |             of description in words or by any other means; and,
371 65 |           the instruction of reason or in some other way, as it
372 67 |            in an ineffable Trinity. Or, at any rate, it proves
373 68 |           it distinguishes it loves or condemns, in accordance
374 68 |           judges a thing to be more or less good, or not good,
375 68 |            to be more or less good, or not good, so it may love
376 68 |          love that thing in greater or less degree, or reject it.~
377 68 |             greater or less degree, or reject it.~It is, therefore,
378 69 |          love that Being eternally; or for this, that at some time
379 69 |           might either voluntarily, or by violence, lose this love.~
380 69 |            despise so great a good, or, though wishing to keep
381 69 |          love, he should take away, or permit to be taken away,
382 69 |              is either through fear or through actual suffering
383 69 |      suffering subject to troubles, or is deceived by a false security,
384 70 |            the soul that loves him; or else it does not avail to
385 70 |         desires this supreme Being.~Or, if it wishes to be loved
386 70 |             soul aside by any fear, or to deceive it by false security;
387 71 |       contempt if it lost existence or life, since it does not
388 71 |         dies so as to feel nothing, or so as to be nothing at all,
389 72 |           either forever miserable, or at some time truly blessed. ~
390 72 |        Whether, therefore, it loves or scorns that for the love
391 72 |    regarding these? Are they mortal or immortal? But undoubtedly
392 72 |       living being is either never, or at some time, truly secure
393 72 |           is either ever miserable, or at some time truly blessed.~ ~
394 73 |             to stand in need of it; or how and on what ground those
395 73 |    impossible to call either loving or scorning are assigned to
396 73 |          either eternal blessedness or misery, -- of all this I
397 73 |            certainly most difficult or even impossible for any
398 75 |             not believe cannot love or hope. It is, therefore,
399 75 |            striving for that Being, or he who does not strive for
400 75 |            we say, "believe in it," or "direct belief to it," just
401 78 |    wonderful Trinity is one essence or nature, and three persons
402 78 |           nature, and three persons or substances.~For these two
403 78 |             supreme and one Trinity or trinal unity may justly
404 78 |           Essence and three Persons or three Substances.~ ~
405 79 |             God exists, whether one or more than one, conceives
406 79 |          the beings created by him, or that beings are governed
407 79 |            by another less powerful or less good, or by no reason
408 79 |         less powerful or less good, or by no reason at all, but