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| Anselmus Cantuariensis Monologium IntraText - Concordances (Hapax - words occurring once) |
Par.
1 22 | has two meanings, namely: (1) that these objects are 2 22 | they are said to be, and (2) that they are contained 3 33 | of a man I know, in his absence, the vision of my thought 4 77 | rather exercises itself in an abundance of works, as it could not 5 17 | of the supreme Being is accepted in terms of quality or quantity, 6 40 | to be solely and without accessory, sufficient to the generation 7 25 | accident in its case (illi accidere)? But what is the inconsistency 8 77 | that the faith which is accompanied by sufficient love is by 9 Pre| hope that whatever I might accomplish would soon be overwhelmed 10 8 | purloined by sophistry.~Accordingly, if anything was created 11 31 | supremely great.~For on this account, perhaps, -- nay, not perhaps, 12 66 | For it has already been acknowledged that this approaches it 13 46 | and cognition of him, and acquaintance with him; since the Son 14 46 | concerning him, knows and is acquainted with him, there is no departure 15 6 | obstacle, however slight, may acquiesce in what it finds here.~That 16 33 | such an image as I have acquired in memory through my ocular 17 | ad 18 Pre| they wanted this work to be adaptable to practical use, the more 19 1 | which no greater authority adduces, I wish it to be received 20 57 | But, if this expression is admissible, as the Word of the supreme 21 71 | created. But reason in no wise admits such a belief, namely, that 22 6 | better assured strength to advance toward what follows; and 23 21 | discussion, because they advanced on exactly the same lines, 24 1 | these considerations, he advances rationally to those truths 25 23 | though there and where are adverbs of place, yet, by no local 26 79 | for; with whom refuge from adversity is to be sought; to whom 27 Pre| pleasure inspired by their affection that, so far as I was able, 28 13 | exist, by the sustenance afforded by that very Being through 29 8 | necessarily, every cause affords some assistance to the being 30 11 | conceives in his mind what he afterwards actually executes in accordance 31 8 | from nothing; just as all agree that nothing comes from 32 6 | matter, or with any external aids, seems either to be nothing, 33 75 | which are proper to this aim. For it seems that either 34 74 | being able to reach what it aims at. Hence, devotion to effort 35 7 | earth, water, fire, and air. These four elements, of 36 57 | Son; while Father and Son alike do not create or beget, 37 55 | regard for truth does not allow the relations of Father 38 55 | this no existing nature allows proof by any example.~Hence, 39 28 | be said, in terms of any alteration, that it was or will be, 40 39 | alone, that it is completely analogous to the offspring of a parent; 41 19 | been given, is carefully analysed, most truly neither something 42 18 | Nature which creates and animates all things existed, or until 43 61 | this question is easily answered, if we consider the truths 44 14 | cherishing Being cannot, in anyway, exceed the sum of the things 45 26 | whatever it is individually and apart from association with its 46 56 | unbegotten. ~STILL, it is apparent that this love can neither 47 23 | we often quite properly apply terms of place to objects 48 77 | nothing that is just, it can approve nothing that is unjust. 49 | apud 50 34 | is made after one of the arts, not only when it is made, 51 70 | impossible to turn the soul aside by any fear, or to deceive 52 8 | all; just as, to one who asks regarding a dumb man, of 53 73 | either loving or scorning are assigned to either eternal blessedness 54 8 | every cause affords some assistance to the being of what it 55 66 | through its greater likeness, assists the investigating mind in 56 42 | offspring, no other cause is associated, and which no other precedes. 57 26 | individually and apart from association with its creatures?~Hence, 58 43 | relations, that the one never assumes the property of the other; 59 66 | of the creative Being is attained, the more nearly the creature 60 74 | profitable to it than hope of attainment is necessary.~ ~ 61 64 | best to refrain from the attempt to explain how this thing 62 19 | far, with the concordant attestation of truth and necessity, 63 76 | in it; so to believe it avails none, except he strive for 64 21 | from another and seem to avoid debate, as if by evasion 65 31 | life, and finally of the bare existence that remains, 66 15 | is something as much more base than gold, as it would be 67 Pre| meditation, the Being of God, basing his argument not on the 68 6 | any way assist itself to become what it was not before, 69 18 | supreme Nature does not begin through or from, itself.~ 70 70 | the soul that has once begun to enjoy supreme Blessedness 71 79 | should be so appeased in behalf of any object, as the supremely 72 19 | fallacy involved is shown below. --Tr.], which precedes 73 79 | himself alone is not only the beneficent Creator, but the most powerful 74 7 | necessarily, that nothing besides it exists, except by its 75 70 | in return, since all such bestowals neither compensate the love, 76 67 | Hence, no faculty has been bestowed on any creature that is 77 65 | supreme Being is so above and beyond every other nature that, 78 42 | as among certain kinds of birds, among which the female 79 77 | lost his sight is called blind, but also he who ought to 80 Pre| denounce me at once as one who boldly seizes upon new ideas, or 81 Pre| read diligently Augustine's books on the Trinity, and then 82 57 | by saying that this Being breathes its love.~But, if this expression 83 28 | in a transient, and most brief, and scarcely existing, 84 25 | called accidents, a part bring some degree of mutability 85 7 | Substance has merely aided in bringing about the existence of all 86 27 | there is no objection to our calling it substance.~And since 87 19 | before the supreme Being, carries two meanings. For, one sense 88 Pre| with the writings of the Catholic Fathers, or especially with 89 64 | in words, their assured certainty is not therefore shaken. 90 34 | after they are decayed or changed in any way, they are ever 91 25 | be conceived to produce changes in a mutable being.] ~BUT 92 24 | unlike itself, rather than a changing succession of times, which 93 14 | immeasurableness of what creates and cherishes it, so the creative and 94 14 | it, so the creative and cherishing Being cannot, in anyway, 95 78 | appropriate term, he shall choose some one of those terms 96 78 | terms are more appropriately chosen to describe plurality in 97 22 | mutable beings as if it were circumscribed by the same places, and 98 22 | to say either, that space circumscribes the magnitude of truth, 99 15 | no means included in this classification. Whether, however, any are 100 31 | according as it more or less closely imitates the object of which 101 25 | subject of the accident -- all colors, for instance -- while others 102 8 | as all agree that nothing comes from nothing. Whence, it 103 8 | existence, assist anything in coming into existence? If, however, 104 60 | ought to be most carefully commended to memory. The Father must 105 27 | included among substances as commonly treated, yet it is a substance 106 57 | from the fact there is community of being between Father 107 33 | identity of substance does not compel us to admit a single Word. 108 70 | all such bestowals neither compensate the love, nor console the 109 21 | times, it is not exempt from composition and division of parts; which 110 36 | how can the human mind comprehend of what kind is that expression 111 64 | as that above, rationally comprehends that it is incomprehensible 112 9 | in no wise can anything conceivably be created by any, unless 113 10 | third and last, when they concern objects well known, are 114 19 | reasoning thus far, with the concordant attestation of truth and 115 68 | distinguishes it loves or condemns, in accordance with the 116 77 | HENCE, with however great confidence so important a truth is 117 71 | ought to be believed more confidently than that the soul of man 118 22 | but whatever is in no wise confined by the restraint of place 119 19 | set forth above have been confirmed by the fortification of 120 47 | wisdom, and truth, it is consequently inferred that as the Son 121 49 | himself. ~BUT, while I am here considering with interest the individual 122 15 | certainly if one diligently considers separately whatever there 123 19 | which unites in perfect consistency with the foregoing arguments, 124 70 | compensate the love, nor console the loving being, nor satisfy 125 17 | quality or quantity would constitute still another element, in 126 71 | that the soul of man is so constituted that, if it scorns loving 127 23 | limitation, does the mind contain anything, nor is either 128 49 | them more pleasurable to contemplate than the feeling of mutual 129 66 | does it descend from the contemplation of that Being?~ ~ 130 Pre| entreaties and by the not contemptible sincerity of their zeal; 131 13 | that all creatures live and continue to exist, so long as they 132 55 | suppositions which apparently contradict all truth. For, since it 133 Pre| offered them in familiar conversation, regarding meditation on 134 4 | existing beings; either conversely, that which is the highest 135 4 | others, nevertheless reason convinces us that some nature is so 136 63 | considered have shown most convincingly that whatever is essentially 137 Pre| several others, by making copies for their own use, condemned 138 Pre| that if any shall wish to copy this work, he shall be careful 139 66 | essence, teaches the more correctly what opinion the mind itself 140 19 | the force of their whole correlation, must be true.~Hence, the 141 10 | after the manner of his craft, he first expresses it to 142 | de 143 69 | blessedness, truly secure from death itself and from every other 144 21 | another and seem to avoid debate, as if by evasion in diverse 145 64 | which have thus far been debated in connection with the supreme 146 Pre| put in the mouth of one debating and investigating in solitary 147 34 | created, and after they are decayed or changed in any way, they 148 70 | aside by any fear, or to deceive it by false security; nor, 149 69 | subject to troubles, or is deceived by a false security, does 150 55 | soon as it is examined, declares itself to be the offspring 151 28 | capable of sustaining any deficiency rising from what is in nonexistence; 152 55 | derives existence, although deliberate reasoning teaches us that 153 38 | careful attention is therefore demanded by a peculiarity which, 154 57 | if there is any exigency demanding that it should have a name 155 19 | if this nothing so easily demolishes their structure? For, if 156 6 | neglect to give a connected demonstration of this matter.~For, seeing 157 55 | parent; so love plainly denies that it sustains such a 158 Pre| truth, I ask him not to denounce me at once as one who boldly 159 57 | proceeds from it, not by departing from it, but by deriving 160 66 | itself, the farther does it descend from the contemplation of 161 70 | nor will that blessedness desert the soul that loves it; 162 38 | no dual expression which designates the peculiar relation of 163 73 | to strive, by loving and desiring it with all his heart, and 164 74 | itself in this purpose, if it despairs of being able to reach what 165 69 | some time, either it should despise so great a good, or, though 166 8 | nothing? -- For I have already determined not to neglect in this meditation 167 15 | be less good, or suffer detriment to its essential greatness 168 68 | this Being, unless it has devoted itself to remembering and 169 74 | what it aims at. Hence, devotion to effort is not more profitable 170 71 | for which it was created, dies so as to feel nothing, or 171 27 | as mutable, through any differences or accidents, it is impossible 172 36 | created substances exist far differently in themselves than in our 173 55 | relation of father or mother, differing in no respect, to some one 174 Pre| as I was because of the difficulty of my task and the weakness 175 21 | if by evasion in diverse directions, let each be investigated 176 61 | consider the truths already disclosed in our discussion. For the 177 Pre| that is either too novel or discordant with the truth, I ask him 178 Pre| PREFACE.~In this book Anselm discusses, under the form of a meditation, 179 Pre| with contempt, as by men disgusted with some worthless thing. 180 30 | regarding that question which I dismissed above as doubtful, namely, 181 22 | sufficient evidence, then, to dispel the contradiction that threatened 182 55 | it derives existence, by displaying a manifold likeness to its 183 39 | from supreme Being. And, to dispose of this comparison with 184 22 | has not taken to itself distinctions of place or time, neither 185 75 | And this is indicated more distinctly and familiarly if we say, " 186 68 | superfluous, unless what it distinguishes it loves or condemns, in 187 25 | or undergo change through divers qualities.~It is made clear, 188 7 | in such order, so fitly diversified.~ ~ 189 21 | supreme Being, then, will be divided into parts, according to 190 27 | included, which neither divides itself into more substances 191 27 | is impossible that it is divisible by any form of division.~ ~ 192 21 | parts, according to the divisions of time. For, if its age 193 19 | anything. The same sort of double signification is found in 194 30 | which I dismissed above as doubtful, namely, whether this expression 195 4 | inequality of degree. For, he who doubts that the horse is superior 196 19 | For, if the propositions duly set forth above have been 197 8 | one who asks regarding a dumb man, of what he speaks, 198 21 | times? Or rather, if these earlier propositions are true, how 199 Pre| But it is my prayer and earnest entreaty, that if any shall 200 7 | just as we see, consists of earth, water, fire, and air. These 201 1 | adopt one which I consider easiest for such a man. For, since 202 66 | its own nature, the more effectively does it rise to the knowledge 203 17 | constitute still another element, in terms of what it is; 204 33 | world's likeness, but its elementary essence. It therefore follows, 205 7 | fire, and air. These four elements, of course, can be conceived 206 65 | which, through its unique elevation, is far above all things, 207 59 | Father and Son and Spirit embrace one another, and exist in 208 4 | or no, that not all are embraced in a single degree of dignity; 209 45 | proves, with sufficiently emphatic brevity, that the Son not 210 10 | are sensible; or not by employing these signs, either sensibly 211 19 | no wise impaired by the emptiness of nothing.~ ~ 212 19 | necessarily unsettled by empty nothing.~But, rather ought 213 22 | supreme Substance, which is encompassed by no restraint of place 214 22 | measuring it, and measures by ending it. Hence, to any being, 215 22 | objects whose duration time ends by measuring it, and measures 216 Pre| simple argument, be briefly enforced by the cogency of reason, 217 60 | BUT, while this discussion engages our attention, I think that 218 Pre| the more was what they enjoined on me difficult of execution. 219 70 | eternally; since, in the enjoyment of that blessedness, it 220 70 | foolish to doubt whether it enjoys that blessedness eternally; 221 8 | interpretation, to one who enquires regarding the supreme Being, 222 Pre| weakness of my talent, I entered upon the work they asked 223 39 | fitting supposition can be entertained regarding its origin, than 224 Pre| is my prayer and earnest entreaty, that if any shall wish 225 1 | beings, that it is neither equalled nor excelled. But that which 226 38 | may perhaps be called two equals, or some other mutual relation 227 22 | by their bounds neither escapes the law of parts -- such 228 41 | it will be impossible to establish this proposition, unless, 229 40 | is born, why should it be esteemed like, as a child is like 230 | et 231 21 | to avoid debate, as if by evasion in diverse directions, let 232 79 | by the confused flow of events alone. For it is he alone 233 22 | times.~We have sufficient evidence, then, to dispel the contradiction 234 21 | because they advanced on exactly the same lines, here separate 235 8 | man of very lowly fortunes exalted with many riches and honors 236 1 | turn his mind's eye to the examination of that cause by which these 237 42 | preceded by the paternal, it is exceedingly inconsistent that the name 238 1 | is neither equalled nor excelled. But that which is supremely 239 34 | way, the more really and excellently do they exist. Thus, it 240 27 | essence every nature is excluded. Indeed, since every substance 241 3 | since truth altogether excludes the supposition that there 242 Pre| tried on many grounds to excuse myself; for the more they 243 11 | what he afterwards actually executes in accordance with his mental 244 Pre| enjoined on me difficult of execution. Overcome at last, however, 245 21 | places or times, it is not exempt from composition and division 246 77 | operation offers, but rather exercises itself in an abundance of 247 57 | and Son; if there is any exigency demanding that it should 248 3 | of existing through self (existendi per se), by which they are 249 78 | AND so it is evidently expedient for every man to believe 250 70 | security; nor, having once experienced the need of that blessedness, 251 78 | individual beings are especially exposed to, that is, are subject 252 22 | necessary according to our exposition, and so necessary according 253 10 | correspond, and the more expressively they signify these objects. 254 11 | memory from objects known externally.~Hence, in this respect, 255 44 | so that not through an extraneous essence, wisdom, and life, 256 1 | some time, turn his mind's eye to the examination of that 257 63 | strange and inexplicable factor. For observe: although it 258 1 | and discern by our mental faculties, must we not believe that 259 67 | of all beings. Hence, no faculty has been bestowed on any 260 19 | Being in existence. The fallacy involved is shown below. -- 261 75 | indicated more distinctly and familiarly if we say, "striving for" ( 262 66 | contemplates itself, the farther does it descend from the 263 57 | does not breathe after our fashion, yet the truth that this 264 49 | to contemplate than the feeling of mutual love. For how 265 Pre| urgently. Yet, somehow it fell out, contrary to my hope, 266 42 | of birds, among which the female is always larger and stronger, 267 42 | wisdom (veritas et sapientia, feminine)?~Or, is it because in these 268 6 | may acquiesce in what it finds here.~That this Nature, 269 8 | what it effects. This is so firmly believed, as a result of 270 1 | grounds that I shall see fit to adopt, the conclusion 271 77 | be said with sufficient fitness that living faith believes 272 22 | it exist in terms of this fleeting present, in which we live, 273 79 | all, but by the confused flow of events alone. For it 274 61 | or emanates.~What, then, forbids the conclusion that in the 275 19 | perfect consistency with the foregoing arguments, and which, from 276 44 | teach me his wisdom, which I formerly lacked, he might without 277 7 | actual objects, so that their formless, or even confused, nature 278 19 | have been confirmed by the fortification of logically necessary truth, 279 8 | beholding a man of very lowly fortunes exalted with many riches 280 7 | water, fire, and air. These four elements, of course, can 281 69 | But, if any one lives in freedom from these troubles, he 282 8 | nothing, in the way that one frequently says a rich man has been 283 Pre| request I was striving to fulfil. But it is my prayer and 284 31 | will experience neither gain nor loss, according as it 285 70 | CHAPTER LXX.~This Being gives itself in return to the 286 42 | I should certainly be glad, and perhaps able, now to 287 70 | it now sees as through a glass and in a riddle, it may 288 79 | him, or that beings are governed by another less powerful 289 22 | that this is the condition governing place or time, no doubt 290 22 | or time, then, in any way governs any nature, which no place 291 31 | destroyed, little by little, is gradually brought to smaller and smaller 292 65 | peculiar natural character greatly transcends all things.~In 293 Pre| of St. Augustine. --The Greek terminology is employed 294 Pre| substances, I have followed the Greeks, who acknowledge three substances 295 25 | born, according as he shall grow, or undergo change through 296 29 | occurred to me in following the guidance of reason to the present 297 71 | existed, it could neither be guilty nor feel a penalty. If, 298 6 | was not before, unless, haply, it seems best to conceive 299 79 | in worship; from whom all happiness is to be hoped for; with 300 1 | robber is bad, because he is harmful, so a strong, swift horse 301 43 | property of the other; so harmonious are they in nature, that 302 8 | or that one has recovered health from sickness; that is, 303 73 | desiring it with all his heart, and all his soul, and all 304 56 | when we say that light or heat is begotten of fire, or 305 72 | be, what opinion shall be held regarding these? Are they 306 Pre| believe that one will be much helped in understanding the matter 307 21 | has been found to be in a high degree alien to the supreme 308 21 | investigation of which it has hitherto been possible to prosecute 309 Pre| with the writings of the Holy Fathers, and especially 310 44 | their common nature is thus honored. For, not as one conceives 311 8 | exalted with many riches and honors by some one, we say, "Lo, 312 35 | whether alive or not alive, or howsoever it exists in itself, is 313 33 | two words? But, perhaps, identity of substance does not compel 314 1 | IF any man, either from ignorance or unbelief, has no knowledge 315 2 | CHAPTER II.~The same subject continued. ~ 316 3 | CHAPTER III.~There is a certain Nature 317 8 | not before; and he who was ill before, is well now, as 318 | illi 319 11 | unable to conceive in his imagination any bodily thing, except 320 32 | But how can it be even imagined that the supreme Wisdom, 321 10 | his body, when the mind imagines his visible form; through 322 10 | whether by the power of imagining material bodies or of understanding 323 31 | it more or less closely imitates the object of which it is 324 14 | can in no wise exceed the immeasurableness of what creates and cherishes 325 79 | own sake because of some imminent necessity.~But what should 326 16 | supreme Beauty, supreme Immortality, supreme Incorruptibility, 327 25 | train, while a part do not impair at all the immutability 328 19 | established is in no wise impaired by the emptiness of nothing.~ ~ 329 15 | reason I am now strongly impelled to inquire as earnestly 330 22 | thing exists in another implies that it is contained, more 331 Pre| however, both by the modest importunity of their entreaties and 332 68 | of this image which is impressed on it through a natural 333 25 | effect, are found to be improperly called accidents. Therefore, 334 44 | lacked, he might without impropriety be said to teach me by this 335 22 | which it created? Is it not impudently foolish, too, to say either, 336 26 | purity of this Being is inaccessible to admixture or mutation, 337 33 | propriety, may still not inappropriately be called the image of that 338 7 | material of the supreme good, inasmuch as nothing exists whencesoever, 339 22 | magnitude place contains by including it, and includes by containing 340 69 | created.~Hence, it is most incompatible with the nature of the supremely 341 64 | reason, if, because of the incomprehensibility of their own natural sublimity, 342 71 | the latter shall feel an inconsolable need.~ ~ 343 71 | of the supreme good will incur eternal misery. It might 344 Pre| whatever the conclusion of independent investigation should declare 345 38 | any dual expression which indicates either their essence or 346 75 | it. And, perhaps, it is indifferent whether we say, "believe 347 21 | another place, that there are indiviual wholes. For, of what exists 348 65 | is the character of its ineffability, -- nay, since it is such, -- 349 79 | only God, but the only God, ineffably Three and One.~ 350 4 | them are distinguished by inequality of degree. For, he who doubts 351 72 | scorning, such as the souls of infants seem to be, what opinion 352 69 | it by some violence. We infer, then, that it was created 353 4 | distinction of degrees is infinite, so that there is among 354 29 | expression above has the inflexible strength of reason, I am 355 11 | in this respect, these inner expressions of the works 356 16 | justness. Hence, if it is inquired what the supreme Nature, 357 15 | included, I refrain from inquiring; since it is sufficient, 358 Pre| But it is with pleasure inspired by their affection that, 359 42 | certainly a natural fact in most instances, but in some the contrary 360 22 | present, which is, for an instant; nor is it to come with 361 75 | fitly indicated, I think, if instead of saying, "strive for" 362 65 | which can be reached by the instruction of reason or in some other 363 29 | else than the intelligence (intelligentia) of this Spirit, by which 364 22 | the first sense only is intended, namely, that it is present; 365 10 | in his mind for what he intends to make. ~BUT this model 366 Pre| he has taken note of the intention, and the method according 367 49 | am here considering with interest the individual properties 368 28 | and simultaneously, and interminably. Seeing, I say, that its 369 63 | mind is nothing but the intuition of the thinker.~But reasons 370 69 | it is not secure from the invasion of troubles? For whoever, 371 10 | all other words owe their invention to these, where these are, 372 7 | things, whether visible or invisible, derives existence from 373 19 | in existence. The fallacy involved is shown below. --Tr.], 374 10 | expressing the things themselves inwardly in our mind, whether by 375 | ipso 376 8 | often as it is assumed an irreconcilable contradiction follows.~There 377 4 | CHAPTER IV.~The same subject continued. ~ 378 9 | CHAPTER IX.~Those things which were 379 69 | good, or, though wishing to keep it, should lose it by some 380 Pre| before. And this method I knew to be in accordance with 381 50 | CHAPTER L.~The same love proceeds 382 44 | wisdom, which I formerly lacked, he might without impropriety 383 22 | supreme Being, as a whole, be lacking to no place or time, and 384 77 | is not living, because it lacks that life of love, with 385 22 | by its presence, lest it lapse into nothingness. It exists 386 42 | which the female is always larger and stronger, while the 387 22 | is bound by none of their laws.~Hence, since inevitable 388 1 | good. So that, as reason leads the way and follows up these 389 11 | what he has in some way learned from external objects, whether 390 66 | rational mind devotes itself to learning its own nature, the more 391 6 | argument; in order that by leaving no ambiguity in my discussion 392 Pre| the limits they set.~I was led to this undertaking in the 393 31 | answer, and yet must not be left in any ambiguity. For all 394 51 | CHAPTER LI.~Each loves himself and 395 6 | one says that the light lights or is lucent, through and 396 52 | CHAPTER LII.~This love is as great as 397 53 | CHAPTER LIII.~This love is identical 398 31 | is, conceive of them, are likenesses and images of the objects 399 23 | place, yet, by no local limitation, does the mind contain anything, 400 24 | conceived to be free from the limitations of beginning and end; and 401 54 | CHAPTER LIV.~It proceeds as a whole 402 59 | CHAPTER LIX.~The Father and the Son 403 8 | honors by some one, we say, "Lo, he has made that man out 404 19 | by the fortification of logically necessary truth, not anything 405 70 | devotes itself through love to longing for supreme blessedness, 406 65 | likeness or image, as when we look upon a face in a mirror. 407 31 | experience neither gain nor loss, according as it is more 408 8 | beholding a man of very lowly fortunes exalted with many 409 6 | and lucent (lux, lucere, lucens), such are the relations 410 6 | to light and lucent (lux, lucere, lucens), such are the relations 411 6 | and to light and lucent (lux, lucere, lucens), such are 412 55 | CHAPTER LV.~This love is not their 413 56 | CHAPTER LVI.~Only the Father begets 414 57 | CHAPTER LVII.~This love is uncreated 415 58 | CHAPTER LVIII.~As the Son is the essence 416 60 | CHAPTER LX.~To none of these is another 417 61 | CHAPTER LXI.~Yet there are not three, 418 62 | CHAPTER LXII.~ How it seems that of these 419 63 | CHAPTER LXIII.~How among them there is 420 64 | CHAPTER LXIV.~Though this truth is inexplicable, 421 69 | CHAPTER LXIX.~The soul that ever loves 422 65 | CHAPTER LXV.~How real truth may be reached 423 66 | CHAPTER LXVI.~Through the rational mind 424 67 | CHAPTER LXVII.~The mind itself is the 425 68 | CHAPTER LXVIII.~The rational creature was 426 70 | CHAPTER LXX.~This Being gives itself 427 71 | CHAPTER LXXI.~The soul that despises 428 72 | CHAPTER LXXII.~Every human soul is immortal. 429 73 | CHAPTER LXXIII.~No soul is unjustly deprived 430 74 | CHAPTER LXXIV.~The supreme Being is to 431 79 | CHAPTER LXXIX.~This Essence itself is 432 75 | CHAPTER LXXV.~We must believe in this 433 76 | CHAPTER LXXVI.~We should believe in Father 434 77 | CHAPTER LXXVII.~What is living, and what 435 Pre| upon new ideas, or as a maintainer of falsehood; but let him 436 42 | and stronger, while the male is smaller and weaker.~At 437 14 | all. But seeing that it is manifestly absurd that as any created 438 55 | existence, by displaying a manifold likeness to its parent; 439 42 | both are Spirit (Spiritus, masculine); why is it not, with equal 440 3 | other. For, though the terms master and servant are used with 441 7 | not derive existence as if materially, from the supreme Essence, 442 42 | the father. For, if the maternal cause is ever in some way 443 21 | one place, there is in the meantime no good and no existence 444 22 | whose duration time ends by measuring it, and measures by ending 445 32 | eternal, is thus eternally mindful of himself, and conceives 446 6 | even one of the slower minds, through the removal of 447 Pre| last, however, both by the modest importunity of their entreaties 448 Pre| however, is put in the mouth of one debating and investigating 449 22 | law of places or times to multiplicity of parts, nor is it prevented 450 7 | mentioned, the material of the mundane mass, derives its existence. 451 20 | perceive a certain secret murmur of contradiction which compels 452 Pre| on many grounds to excuse myself; for the more they wanted 453 57 | their transcendent way it mysteriously proceeds.~And this love, 454 39 | supreme Spirit by birth (nascendo).~For, innumerable objects 455 10 | and are the same among all nations. And, since all other words 456 66 | the rational mind is the nearest approach to the supreme 457 63 | that he is self-sufficient, needing neither of the others; yet 458 60 | that none of these three needs another, in order either 459 42 | this question should not be neglected: whether it is more fitting 460 Pre| one who boldly seizes upon new ideas, or as a maintainer 461 8 | from nothing itself (de nihilo ipso), that is, from what 462 69 | he voluntarily gave to a non-loving being that it might ever 463 25 | change by their occurrence or non-occurrence, are by virtue of this very 464 28 | deficiency rising from what is in nonexistence; and since, whatever he 465 31 | non-sentient, and a rational than a nonrational. So, there is no doubt that 466 68 | not-true, the good from the not-good, the greater good from the 467 68 | distinguish the just from the not-just, the true from the not-true, 468 68 | not-just, the true from the not-true, the good from the not-good, 469 Pre| this book, if he has taken note of the intention, and the 470 45 | although, for reasons we have noted, this is true, it is much 471 48 | BUT what is to be our notion of memory? Is the Son to 472 Pre| thought that is either too novel or discordant with the truth, 473 7 | world of material things, so numerous a multitude, formed in such 474 Pre| simple and almost foolish objections as occur to me.~This task 475 43 | same, that it is a most obscure mystery why they are two. 476 62 | BUT perhaps the following observation will prove inconsistent 477 6 | in accordance with the observations I have already made, in 478 6 | than that through which it obtains existence.~But, in no wise 479 25 | yet it does not disdain occasional expression in terms of those 480 29 | supreme Nature, which have occurred to me in following the guidance 481 25 | effect some change by their occurrence or non-occurrence, are by 482 25 | of accidents? And, on the ocher hand, does it not partake 483 33 | acquired in memory through my ocular vision and this image is 484 56 | because it is neither son nor off spring, and yet does in 485 77 | opportunity of operation offers, but rather exercises itself 486 25 | certain that I am neither older nor younger than a man who 487 79 | Good and its supremely wise omnipotence all things were created 488 77 | that faith, then, which operates through love is recognised 489 77 | is not absurd to say that operative faith is alive, because 490 77 | by no means idle, if an opportunity of operation offers, but 491 43 | the perfect Spirit. For so opposite are their relations, that 492 8 | then it is so posited in opposition to the whole argument propounded 493 39 | entertained regarding its origin, than that it derives existence 494 10 | senses; or by thinking within ourselves insensibly of these signs 495 10 | these signs which, when outwardly used, are sensible; or not 496 Pre| difficult of execution. Overcome at last, however, both by 497 17 | shown above refutes and overthrows, through a clear argument.~ 498 Pre| accomplish would soon be overwhelmed with contempt, as by men 499 17 | compounded, and, indeed, owes to them the fact of its 500 25 | ocher hand, does it not partake of accident, since even