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Alphabetical [« »] identical 17 identity 1 idle 5 if 216 ignorance 1 ii 1 iii 1 | Frequency [« »] 260 are 233 all 220 itself 216 if 214 than 213 nothing 213 so | Anselmus Cantuariensis Monologium IntraText - Concordances if |
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1 Pre| St. Augustine. Wherefore, if it shall appear to any man 2 Pre| and earnest entreaty, that if any shall wish to copy this 3 Pre| the matter of this book, if he has taken note of the 4 Pre| pronounce a rash judgment, if he shall find offered here 5 1 | of all existing beings. ~IF any man, either from ignorance 6 1 | their existence is good; and if he has no knowledge of many 7 1 | truths in great part, even if his mental powers are very 8 1 | he has no knowledge. And if, in this discussion, I use 9 1 | conclusion is reached as if necessarily, yet it is not, 10 1 | certain, then, that all goods, if mutually compared, would 11 1 | to be the same thing.~But if a horse, because he is strong 12 1 | whether useful or honorable, if they are truly good, are 13 3 | things that are exist. But if there are more than one, 14 3 | through one another.~But, if these beings exist through 15 3 | through which these exist.~If, however, these exist separately, 16 4 | continued. ~FURTHERMORE, if one observes the nature 17 4 | it has no superior. For, if the distinction of degrees 18 4 | are of equal degree.~But, if they are more than one and 19 4 | than what they are.~But if it is nothing else than 20 4 | identical with essence.~If, however, that through which 21 4 | else greater than they.~But if, neither through what they 22 6 | either to be nothing, or, if it has any existence, to 23 6 | follows; and in order that if, perchance, I shall wish 24 6 | exist through nothing. But, if in any way it derives existence 25 6 | anything exist through nothing. If, then, in any way it derives 26 6 | existence from nothing, because if anything derives existence 27 6 | existence from itself.~But if it is supposed to have derived 28 6 | through another.~Again: if this Nature derives existence 29 6 | existence from nothing.~Hence, if it has any existence through 30 7 | derives its existence. For, if there is some material of 31 7 | of the physical universe.~If, then, the universe of things, 32 7 | derive existence, since, if this were the case, it would 33 7 | existence from itself.~But if, from the material of the 34 7 | change or corruption. But, if any lesser nature derives 35 7 | not derive existence as if materially, from the supreme 36 8 | sophistry.~Accordingly, if anything was created from 37 8 | in coming into existence? If, however, no aid to the 38 8 | not mean something. But if nothing is something, whatever 39 8 | created from something. If, however, nothing is not 40 8 | created from something.~But, if this is posited as a truth, 41 8 | created was nothing. Hence, if that from which they were 42 8 | possible objection, even if it be almost foolish. -- 43 8 | cannot be true; namely, that if anything is said to have 44 8 | does not exist at all, as if this very nothing were some 45 8 | afflicted "over nothing."~If, then, the conclusion reached 46 10 | corresponding to the thing. Hence, if no expression of any object 47 11 | work mentally conceived, if there is a lack of material, 48 14 | through and in it. ~BUT if this is true -- rather, 49 14 | permeates all other things. If we unite this truth with 50 15 | though I should be surprised if, among the names or words 51 15 | relatively employed. Hence, if any relative predication 52 15 | its natural essence.~For, if none of those things ever 53 15 | be that is good or great. If, then, the supreme Nature 54 15 | predication.~Now, certainly if one diligently considers 55 15 | not wise would be better if it were wise. In the same 56 15 | whatever else there is, that, if it is taken independently, 57 15 | this rational mind would be if it were any of those things 58 15 | that supreme Nature is, if it is manifest which of 59 16 | Substance is called just. But, if this is so, it is just through 60 16 | not through another. So, if it is not just, except through 61 16 | through justness. Hence, if it is inquired what the 62 16 | possessing justness. Hence, if, when it is said to be justness, 63 17 | be inferred, then, that if the supreme Nature is so 64 17 | it is not at all supreme. If, then, that Nature is compounded 65 18 | beginning and without end? For, if it has a beginning, it has 66 18 | will it have an end. For, if it is to have end, it is 67 18 | have an end.~Furthermore, if it is to have an end, it 68 18 | not die of its own will. If, however, it is to perish 69 18 | against its will. Hence, if neither with nor against 70 18 | will it have an end.~Again, if the supreme nature has an 71 18 | something has existed. But, if neither of these suppositions 72 18 | beginning or end. And then, if truth had a beginning, or 73 19 | concluded nothing to be. For, if the propositions duly set 74 19 | not come to nothing? -- if that Being did not yet exist, 75 19 | weighty a mass of arguments, if this nothing so easily demolishes 76 19 | demolishes their structure? For, if it is established that the 77 19 | exist after that Being.~If, then, this interpretation 78 20 | anything at all without it; if this Being itself exists 79 20 | everywhere and always. But, if it exists finitely, at some 80 20 | some place or time. But, if it is said that it of itself 81 21 | no place or time. ~BUT, if this is true, either it 82 21 | every place and time.~But, if in part it exists, and in 83 21 | and times as well.~But, if it exists by parts in individual 84 21 | seem to avoid debate, as if by evasion in diverse directions, 85 21 | times at which it can exist.~If, then, it exists as a whole 86 21 | whole, in another place, if no part of it can at that 87 21 | there are individual wholes, if anything is to exist as 88 21 | individual places at once. Hence, if the supreme Nature exists 89 21 | time in individual places.~If, however, at different times 90 21 | at different times.~But, if neither at the same time 91 21 | simultaneously, at individual times, if these times are not themselves 92 21 | themselves simultaneous? But, if this Being exists, as a 93 21 | divisions of time. For, if its age is prolonged through 94 21 | above irrefutably prove; if its eternity has past, present, 95 21 | how shall this be so, if that Nature is one thing, 96 21 | according to times? Or rather, if these earlier propositions 97 21 | why has it not a present, if it truly is? But was means 98 21 | different individual times.~If, then, as our discussion 99 21 | a whole or in part. But if it does not at all exist 100 22 | that it is also contained. If the usage of language permitted, 101 22 | finite and mutable beings as if it were circumscribed by 102 23 | existing things, not as if it were contained by them, 103 24 | sort unlike itself?~Hence, if this Being is said to exist 104 25 | it supremely immutable, if it can, I will not say, 105 25 | and natural immutability, if from the undergoing of these 106 26 | individually whatever it is. ~BUT, if what we have ascertained 107 26 | with its creatures?~Hence, if it ever shares any name 108 27 | its substance, doubtless if any worthy name can be given 109 29 | supreme Spirit himself. For, if this Spirit created nothing 110 29 | express what he conceives.~If, then, the supremely simple 111 30 | than one, or of one? For, if it is so consubstantial 112 31 | created through itself? For, if it is itself the true likeness 113 31 | immutability; which is false. But, if it is not altogether true, 114 31 | true; which is absurd. But if it has no likeness to mutable 115 31 | this ambiguity will remain if -- as the reality of a man 116 31 | ascertained as follows. If we should conceive any substance 117 31 | less degrees of existence, if assumed in order, lead it 118 32 | likeness of that object, if this is not the word corresponding 119 32 | some object. Therefore, if there were no creature, 120 32 | to conclude, then, that if there were no creature, 121 32 | Being, but not the Word, if nothing were ever created 122 32 | according to this reasoning, if there were never any being 123 32 | be no word at all in him. If there were no word in him, 124 32 | express nothing to himself; if he expressed nothing to 125 32 | or conceive of anything; if he understood or conceived 126 32 | is to be inferred? For, if it conceived of nothing, 127 32 | the supreme Wisdom? Or, if there were in no wise anything 128 32 | Wisdom and of itself? For, if the human mind could have 129 32 | after its likeness. But, if he conceives of himself 130 32 | expresses himself eternally. If he expresses himself eternally, 131 33 | creatures. For since, even if nothing but that supreme 132 33 | he himself is? Therefore, if he expresses himself and 133 33 | substance is one.~How, then, if the substance is one, are 134 33 | after its likeness, as if formed from its impression. 135 33 | thought in its likeness, as if formed from its impression, 136 33 | whereby he expresses it, if he does not express it by 137 33 | likeness of something. But if he expresses nothing but 138 33 | or to something else.~So, if he expresses nothing by 139 36 | than created substances; if our knowledge is as far 140 38 | attributed to them, yet if it were to be asked what 141 39 | derive existence from him, as if it were created by him, 142 39 | nor the fruit the tree.~If, then, many objects of this 143 40 | Word his offspring. ~BUT if it is most properly said 144 40 | likeness to its parent.~If, then, the Word of the supreme 145 42 | distinction of sex.~For, if it is consistent with the 146 42 | always in the father. For, if the maternal cause is ever 147 42 | Father of his offspring. But, if the son is always more like 148 44 | the other. ~HENCE, even if one is called the essence 149 44 | Father through the Son, as if the one could not be existent 150 44 | perfect essence or wisdom if he did not exist through 151 44 | subsisting through himself. For, if a wise man should teach 152 46 | wise (sapit) regarding it.~If, then, in this sense, the 153 47 | and the Truth of truth~BUT if the very substance of the 154 48 | Hence, it appears that, if it always thought of itself, 155 48 | takes the name of parent. If, then, the child which is 156 50 | he could not love himself if he did not remember and 157 50 | himself (se intelligit). But if, by the memory of the supreme 158 51 | other with equal love. ~BUT if the supreme Spirit loves 159 52 | to Father and Son! But, if he loves himself as much 160 53 | the supreme Spirit. Hence, if no creature, that is, if 161 53 | if no creature, that is, if nothing other than the supreme 162 55 | Father and Son.~Therefore, if it is their offspring, either 163 57 | create or beget, but somehow, if such an expression may be 164 57 | breathes its love.~But, if this expression is admissible, 165 57 | common to Father and Son; if there is any exigency demanding 166 57 | to itself. And, indeed, if this love is actually designated 167 60 | the Father, or the Son: as if the Father were able, through 168 61 | a question arises. For, if the Father is intelligence 169 61 | question is easily answered, if we consider the truths already 170 62 | and the other two. But, if this is true, are there 171 62 | who are expressed?~For, if more men than one give expression 172 62 | each separately. Again, if one man thinks of more objects 173 62 | the Father beget nothing, if each begets his own word, 174 63 | that, nevertheless, this, if attributed to the three 175 63 | expressed except their being? If, then, that Being is one 176 63 | and only one; therefore, if it is in them one and only 177 64 | object ought to be satisfied if this reasoning shall have 178 64 | contradiction of any other reason, if, because of the incomprehensibility 179 64 | above all things? Hence, if these truths, which have 180 64 | not therefore shaken. For, if a consideration, such as 181 64 | be known by man? Hence, if it is not by virtue of the 182 65 | ineffable subject. ~BUT again, if such is the character of 183 65 | emanating Spirit be valid? For, if it has been explained on 184 65 | how is it ineffable? Or, if it is ineffable, how can 185 65 | common and familiar sense? If, then, the familiar sense 186 65 | supreme Being been discovered, if what has been discovered 187 65 | not the less ineffable, if we believe that it has never 188 67 | cannot see face to face. For, if the mind itself alone among 189 69 | that it lives forever, if it forever wills to do that 190 69 | never deprived of its life, if it forever devotes itself 191 69 | life so important a matter, if it is not secure from the 192 69 | not live in misery? But, if any one lives in freedom 193 69 | of such a character that, if it diligently observes that 194 70 | be a loving being. For, if he makes no return to the 195 70 | what is this return? For, if he gave to what was nothing, 196 70 | give to the loving soul, if it does not cease to love? 197 70 | does not cease to love? If what waits upon love is 198 70 | recompense given to love? And if the sustainer of love is 199 70 | character is the profit? For, if the rational creature, which 200 70 | this supreme Being.~Or, if it wishes to be loved and 201 70 | that every rational soul, if, as it should, it earnestly 202 71 | punished for such contempt if it lost existence or life, 203 71 | guilty nor feel a penalty. If, then, the soul despising 204 71 | is so constituted that, if it scorns loving the supreme 205 72 | time truly blessed. ~BUT if the soul is mortal, of course 206 72 | it must be immortal. But if there are some rational 207 74 | itself in this purpose, if it despairs of being able 208 75 | fitly indicated, I think, if instead of saying, "strive 209 75 | the supreme Being.~For, if one says that he believes 210 75 | distinctly and familiarly if we say, "striving for" ( 211 75 | striving for" (in) it, than if we say, "toward" (ad) it.~ 212 77 | love is by no means idle, if an opportunity of operation 213 77 | would not be idle.~Hence, if not only he who has lost 214 78 | show why they are three; as if I should call this Being 215 78 | more persons than one.~So, if one wishes to express to 216 78 | any fitting language; as if he should say, for instance,