Dialogue

  1 Intro|          found the personality of God or of mind, and the immortality
  2 Intro|         by them, seeming to find ‘God and his word everywhere
  3 Intro| philosophy, such as the nature of God, the distinction of the
  4 Intro|      philosophy the conception of God, and from the Megarians
  5 Intro|          relation of the ideas to God or of God to the world was
  6 Intro|         of the ideas to God or of God to the world was differently
  7 Intro|          him to personify mind or God, and he therefore naturally
  8 Intro|     another sort of phraseology: ‘God made the world because he
  9 Intro|   expressions about the nature of God which have a wonderful depth
 10 Intro|         noblest of creations, and God is the best of causes. And
 11 Intro|           which have arisen about God and the nature of the world
 12 Intro|         through the providence of God.~In the likeness of what
 13 Intro|        elements of fire and earth God placed two other elements
 14 Intro|       legs.~And so the thought of God made a God in the image
 15 Intro|         the thought of God made a God in the image of a perfect
 16 Intro|          and afterwards the body. God took of the unchangeable
 17 Intro|       might perish with them. And God made the sun and moon and
 18 Intro|         be overtaken by them. And God lighted a fire in the second
 19 Intro|          yet included in him. And God created them according to
 20 Intro|       called the head, and is the god and lord of us. And to this
 21 Intro|           the second causes which God used as his ministers in
 22 Intro|          of the higher purpose of God in giving us eyes. Sight
 23 Intro|        the vulgar can appreciate. God gave us the faculty of sight
 24 Intro|           seeking by the grace of God to observe it still.~In
 25 Intro|       traces of themselves, until God fashioned them by figure
 26 Intro|       part of creation, I suppose God to have made things, as
 27 Intro|     principles are prior to these God only knows, and he of men
 28 Intro|         knows, and he of men whom God loves. Next, we must determine
 29 Intro|             the dodecahedron—this God used as a model for the
 30 Intro|    properties, are ordered by the God, who harmonized them as
 31 Intro|          human and divine nature. God only is able to compound
 32 Intro|        established by the word of God. Still, we may venture to
 33 Intro|          the four elements. These God took and mingled them in
 34 Intro|         cold and became hair. And God gave hair to the head of
 35 Intro|       food, but not fire and air. God therefore formed a network
 36 Intro|      three kinds.~The divine soul God lodged in the head, to raise
 37 Intro|           and impure of men, whom God placed in the uttermost
 38 Intro|        them, and became a visible God, comprehending the visible,
 39 Intro|      common conception of mind or God. They continued to exist
 40 Intro|         of men the notion of ‘one God, greatest among Gods and
 41 Intro|     relation with man and nature. God and the world are mere names,
 42 Intro|    meaning to us. The priority of God and of the world, which
 43 Intro|       define or explain the first God in the Platonic system,
 44 Intro|         been thought to answer to God the Father; or the world,
 45 Intro|      creation, according to which God made the world out of nothing.
 46 Intro|          to Plato in the Timaeus, God took of the same and the
 47 Intro|    meaning of these words is that God imparted determinations
 48 Intro|         compared to the wisdom of God in the book of Ecclesiasticus,
 49 Intro|        Ecclesiasticus, or to the ‘God in the form of a globe’
 50 Intro|        possible out of the way of God. And he can only suppose
 51 Intro|        this to be accomplished by God retiring into himself and
 52 Intro|      archetype according to which God made the world, and is in
 53 Intro|       world is not the thought of God, but a separate, self-existent
 54 Intro|       expression, ‘the thought of God made the God that was to
 55 Intro|           thought of God made the God that was to be.’ He means (
 56 Intro|          things are known only to God and to him of men whom God
 57 Intro|        God and to him of men whom God loves.’ How often have the
 58 Intro|        the circumference. To this God gave a body, consisting
 59 Intro|        the main argument: Why did God make the world? Like man,
 60 Intro|         spoken of the jealousy of God; and the Greek had imagined
 61 Intro|        Plato delights to think of God as the author of order in
 62 Intro|         to describe the nature of God or Being under negatives.
 63 Intro|         Mind or Being or Truth or God or the unchangeable and
 64 Intro|         before his mind.~Thus far God, working according to an
 65 Intro|      already in the chaos, before God fashioned them by form and
 66 Intro|      months and days of the year, God may be said to have ‘used
 67 Intro|         same and the other, which God combined in the creation
 68 Intro|           of the human intellect—‘God knows the original qualities
 69 Intro|     philosophy; (b) the nature of God and of creation (c) the
 70 Intro|    Socrates had already spoken of God the creator, who made all
 71 Intro|           sometimes supposes that God is immanent in the world,
 72 Intro|          Laws) of the goodness of God. ‘He was good himself, and
 73 Intro|             He was not ‘a jealous God,’ and therefore he desired
 74 Intro|        speaks and is spoken of as God. Yet his personality seems
 75 Intro|           ideas intrudes upon us. God, like man, is supposed to
 76 Intro|   inferior ministers. The supreme God is withdrawn from the world
 77 Intro|           or fancies that he sees God walking in the garden or
 78 Intro|       feels also that he must put God as far as possible out of
 79 Intro|         of justifying the ways of God to man. Yet on the other
 80 Intro|           the Timaeus the supreme God commissions the inferior
 81 Intro|    mutually to imply each other. ‘God invented and gave us sight
 82 Intro|    absolutely unerring courses of God and regulate our own vagaries.’
 83 Intro|        the testimony of wise men: God desired that all things
 84 Intro|      other the impersonal Good or God, differing in form rather
 85 Timae|           great, always call upon God. And we, too, who are going
 86 Timae|        the testimony of wise men: God desired that all things
 87 Timae| intelligence by the providence of God.~This being supposed, let
 88 Timae|     without earth. Wherefore also God in the beginning of creation
 89 Timae|           by one mean but by two, God placed water and air in
 90 Timae|         whole plan of the eternal God about the god that was to
 91 Timae|         the eternal God about the god that was to be, to whom
 92 Timae|       created the world a blessed god.~Now God did not make the
 93 Timae|          world a blessed god.~Now God did not make the soul after
 94 Timae|           the mind and thought of God in the creation of time.
 95 Timae|           in their eight courses, God lighted a fire, which we
 96 Timae|      extended and flexible; these God contrived to be instruments
 97 Timae|         co-operative causes which God, carrying into execution
 98 Timae|         use and purpose for which God has given them to us. The
 99 Timae|          much let me say however: God invented and gave us sight
100 Timae|    absolutely unerring courses of God and regulate our own vagaries.
101 Timae|         my discourse, I call upon God, and beg him to be our saviour
102 Timae|           to be in the absence of God; this, I say, was their
103 Timae|          nature at that time, and God fashioned them by form and
104 Timae|           in all that we say that God made them as far as possible
105 Timae|          which are prior to these God only knows, and he of men
106 Timae|          men who is the friend of God. And next we have to determine
107 Timae|           fifth combination which God used in the delineation
108 Timae|      other properties, everywhere God, as far as necessity allowed
109 Timae|      human and divine nature. For God only has the knowledge and
110 Timae|   self-sufficing and most perfect God, using the necessary causes
111 Timae|           things were in disorder God created in each thing in
112 Timae|          to be a remedy for this, God combined with it the liver,
113 Timae|        And herein is a proof that God has given the art of divination
114 Timae|  separated, and where located, if God acknowledges that we have
115 Timae|           out of other materials: God took such of the primary
116 Timae|        than the bones. With these God covered the bones and marrow,
117 Timae|     reasons and after this manner God placed the sinews at the
118 Timae|        These elements, therefore, God employed for the sake of
119 Timae|          herb of the field, which God planted to be our daily
120 Timae|           we should consider that God gave the sovereign part
121 Timae|          quadrupeds and polypods: God gave the more senseless
122 Timae|          the visible—the sensible God who is the image of the