Skip to content

On Patience [De Patientia.]

Doctrinal and Moral Treatises (part 1 of 4)

Page 409 of 412

INDEX OF SUBJECTS.

Abortive conceptions, question regarding resurrection of,267265.

Abraham, Christ the promised Seed of,268339,269340; His example cited,270408,271409,272412; actions of, figurative,273470; told no lie,274491; knew the state of the world from Lazarus,275548.

Abstinence, practice of, a benefit due to authority,276364; easier than moderation,277405,278410; from food, etc. for ill ends,279528.

Academics, St. Augustin once inclined to,280356.

Action, unless rightly done, sin,281360; whether implied in permission,282464,283475; always conceived in the heart,284487; indifferent, takes its character from motive,285488; some unconsciously prophetic,286495; character determined by the intention,287519.

Adam, sin of, the results to his posterity,288246,289254; involved many kinds of sin,290252; Job, how unlike,291530.

Address, different methods of, to different classes of hearers, catechumens,292298 sq.

Admonition, desired by St. Augustin,293522.

Adultery, what?294400,295402; compared with fornication,296403; is evil, while even second marriage is good,297443; might be justified on same grounds as lying,298487,299488; some guilty of, fear perjury,300500; penance done for, 575.

Æsop, Fables of,301494.

Ætiology, explanation by,302349.

Age, qualifies to give counsel,303451; flower of, brief,304452.

Aged, marriage,305400.

Ages, seven; the last to be an age of rest,306301.

Ages of the world, the six,307307.

Alexis, of Plato and Virgil thought allegorical,308355.

All things gathered together in one in Christ, expounded,309257.

Allegory, explanation by,310349; instances of,311350,312351; in real events,313460,314470,315492; no lie if the thing figured is true,316460; Jacob's deceit was,317491; use of,318492.

Almighty, what He Who is, cannot do, 569.

Alms, means of, not to be gotten by sin,319488; a means of pardon,320496; given to Christ,321519; to be done for a heavenly reward,322520.

Almsgiving, will not, without change of life, atone for sin,323260; the greatest, is forgiveness of debtors and love of enemies,324261; the first, is to pity our own souls,325262; advanced by Christianity,326364.

Altar, prayers at the,327434; ministers of, Christian Priests,328515; prayers offered at the,329540.

Alternatives,330464,331466,332468,333469.

Ambrose, St., Bp. of Milan, heard by St. Augustin,334356.

Analogy, explanation by,335349.

Ananias, appearance to St. Paul,336550.

Angel, Temple may not be built to an,337374.

Angels, the fallen, God's judgment on,338246; who fell not,339246; nothing certainly known of their social organization,340256; bodies assumed by,341256; what Christ did for man was in a sense done for them,342257; may communicate the events of time to the dead,343359; cannot sin,344385; entertained by Lot,345463; ministry of, to Lazarus,346541; free of both worlds,347548.

Anger, darkens the mind's eye,348490.

Angry, in what sense God is said to be,349248,350527.

Anima, animus, mens,351475.

Anna, and Susanna,352403,353413; more blessed than Ruth,354443; unless Ruth knew what was to follow; probably knew Christ should be born of a Virgin,355444; her long and early widowhood,356447; her piety,357448; recognized Christ with His Virgin Mother,358444,359448.

Antiphrasis, is no lie,360491; instances of,361492.

Antiquity, testimony of, to Religion,362363.

Apocrypha, books of,363548; quoted,364540.

Apostle, God spoke in him,365521.

Apostles, common men chosen to show Christ's power,366342; prophesied of,367343; use the four-fold exposition,368349,369350; Acts of, rejected by Manichees, inconsistently,370350; teaching handed down from,371356; effect of their labors on nations,372364; whether bound to live of the Gospel,373471,374522; Acts of the, a place to find examples,375476,376493; example of, no obligation not to labor,377505-378508; maintained by holy women and those among whom they preached,379506-380508; words not to be derided,381508; divided their provinces,382516; had power not to work: to speak with authority,383522; once of the world,384532; chosen not just but justified: else had first chosen Christ,385533.

Apostolic chair, succession from, and note,386365.

Apparitions, in dreams,387544-388550; of the dead without their consciousness,389545 sq.; as of the living, unconscious,390545.391546,392549; images only, not of souls themselves,393545; produced by the ministry of Angels,394545,395547,396549; asking for burial,397545; use of: pointing out places of burial,398545; foretelling things future,399545; not to be denied,400545; instances of, in sleep,401545; pointing out where things should be found,402545; seen when awake,403546; in trances,404546; doctrines taught by: of Samuel to Saul,405548; of St. Felix,406548; of saints whether themselves or angelic appearances, doubtful,407549,408550; of John the Monk,409549; of Ananias to St. Paul: John would have solved St. Augustin's difficulties,410550.

Aptus,411464.

Archimedes, not to be explained by Epicurus,412353.

Arena, matches of the,413372.

Aristotle, not to be explained by an enemy,414353.

Army, of the virtues and vices,415382.

Artisans, singing at work,416514.

Ascension of Christ foretold,417341; witnessed by Apostles,418342; of our Lord,419373,420374,421375; how our Lord prefigured,422494.

Ashes, of martyrs, thrown into the Rhone,423543; not scattered,424544.

Asper, a grammarian,425355.

Atoms, soul not formed of,426352.

Augustin, St., when ordained Priest or Presbyter,427347; his early love of truth,428347,429349; his prayer for Honoratus,430348; how led into Manicheism (nine years in it), tempted by discussions,431348; only a "Hearer:" a worldling: contrast later,432348; his eyes weak from past delusions,433349; his book "De Spiritu et Litera," note,434351; his belief about the Old Testament,435353; young when led into error,436353; his way of search for true religion,437356,438357; disappointed in Faustus,439356; tended at times toward Academics: his prayers for help: becomes Catechumen,440356; his purpose of writing further to Honoratus,441365; expresses doubt on a point connected with marriage,442407; not at variance with Council of Carthage,443441; his many engagements,444441; his books on marriage and virginity,445448,446454; wrote against Faustus,447448; works of, on Divine grace,448450; his works on Lying of different dates,449457; uses a homely style in practical matters,450458; his avocations,451481; life laborious, (bodily infirmity),452521,453522; did what he exhorted others to do,454522; found a Bishop's life more laborious than a Monk's,455521; not submitting to man's judgment,456522; desired to be admonished,457523; never completed his Retractations,458527; visited nightly by his mother while she lived,459547; not after her death,460547.

Aurelius, Bp. of Carthage, desired St. Augustin to write on the work of Monks,461503,462522.

Authority, necessity of in religion,463356,464357; source of what we believe,465359; lovers of truth believe,466360; for doctrine same as for belief in Christ,467362; some probable a priori,468363; shown by miracles on multitudes,469364; brought to bear on life through numbers,470364; seat of, in Catholic Church,471365; of doctrine to be strictly guarded,472466,473483,474484.

Babylon, represents the world,475496.

Ball, pleasure of playing with,476453.

Baptism, indicates our death to sin and resurrection to life,477252,478254; open to all, both infants and adults,479252; "Come, ye blessed of My Father, receive the kingdom,"480374; makes men temples of the Holy Spirit,481374; remission of all things in,482374; received, to be guarded by good life: washes once for all: why not repeated,483375; of heretics, "a form of Godliness:" is of the Church only: remits original sin,484386; puts away all sin,485408; of children,486419; remits from all sin,487435; supposed case of lying in order to give,488499; necessary for admission to Paradise,489546.

Baptized persons pray,490435.

Barnabas, simulation of corrected,491461,492493.

Barrenness, does not make divorce lawful,493402,494406,495412.

Beauty, inward is what Christ loves,496451; false, lawful to none,497451; spiritual, decays not,498451; of truth,499498.

Bees, have progeny without intercourse,500399.

Begging Monks,501515.

Beginners, lying, well meant, excused in,.502460,503473,504495,505497.

Beginning, The Father is, of Christ: The Son also the,506328; Godhead has none,507372.

Belief, See Faith; implies objects unseen,508337.509338; of historical facts,510359; different from opinion,511458; needed before understanding,512463; of a lie, not always hurtful,513466,514483; of false doctrine, a real misery,515483; in the heart, not enough without confession,516486.

Bene-dictio, better than bona dictio,517292.

Betrayal, sin of,518467,519468,520496; by silence,521468,522469.

Bill of divorcement,523402.

Birds, their habits alluded to,524409; who?525436; image of the proud,526516; not to be imitated in all points,527517,528518 sq.; in cages,529517; not imitated in picking food or flies,530518; caught by want of water,531348.

Bishop, empowered to relax certain excommunications,532441; addresses another Bishop's flock by permission,533521,534524.

Bishops, Catholic, overthrew Priscillianism,535485; called to act in secular affairs,536517; by Apostolic injunction, to be obeyed,537522; succession of from Apostles, 565.

Bishop's life, laborious,538521,539522; recent increase of occupation,540521.

Blasphemy, worst in one who knows it such,541444,542495,543499; none can be allowable,544499; suggested by Job's wife,545500.

Blessedness, called Right Hand of God,546373.

Blessing, put for cursing,547491.

Blood, of Christ, given the pardoned to drink,548374.

Bodies of the married are holy,549405.

Body, the death of, man's peculiar punishment,550246; resurrection of,551264,552332,553375,554540,555541; in the resurrection, spiritual,556266; material of, never perishes,557265,558529; a creature of God,559374; Temple of the Holy Spirit,560374,561444,562474, not our object in religion,563354; its peaceful members made the soul's pattern,564389; may be holy in marriage,565443,566444; of all the Faithful is "members of Christ,"567444; soul to be preferred to,568463, purity of, depends on soul,569463,570499; Priscillianists erred concerning,571484; real good of, in the life to come,572528,573529; to be restored entire,574529; patience of Martyrs concerning their,575530; motions of, affect the mind,576542; an interest felt in, by us while living,577543,578544; overcome by the Martyrs,579544; hurt only by the pain of dying,580543,581544; faith in resurrection of, confirmed by care for the dead,582541,583550; obtained by the spirit,584543; not affected by the treatment of the corpse,585540,586541,587543,588544.

Boyhood, good and bad reasons for preferring,589352; rashness incident to,590353.

Bread, daily breaking of, at Troas, the Eucharist,591514.

Bridegroom, Christ the,592343.

Burial, in the memorials of Martyrs,593539,594542,595549,596550; place provided for,597539; want of, does not affect the dead,598540,599541,600543,601544,602545; a grief to the living,603544; external rites of, for the comfort of the living,604540,605544,606550; no benefit to the wicked,607540,608544; care for, a duty,609541; why?610544; by the Patriarchs and their children,611541; significative,612541; commended in Scripture, [613]541; rewarded,614541; want of, and place of, does not hinder the resurrection,615540,616541; or rest,617541,618543,619545; place of, a benefit only as occasioning prayer,620542,621543,622550; to slight, irreligious,623545; place of, naturally, a subject of interest,624543,625544; loss of, how a punishment; how a kindness,626544.

Business distracting the mind unsuitable to preachers,627405.

Butler, Analogy,628337.

Calling, each to remain in,629509.

Candidianus, bearer of St. Augustin's book on "Care for the Dead,"630551.

Canticles, prophecy of Christ and the Church,631343.

Care for the Dead, book on, occasion of writing,632539,633551.

Caring for temporal things forbidden,634504.

Caring not, by some limited to spiritual wants,635503.

Carnally-minded like grass,636516.

Carthage, fourth Council of,637441; introduction of monasteries into,638503.

Cassiodorus, his book, De Inst. Div. Lit.,639347.

Catechetical instruction, 282 sq.; way to commence it,640288 sq.; of the educated,641290 sq.; of grammarians and professional speakers,642291; causes and remedies of tediousness in,643292 sq.

Catechumen, examination of, as to his views,644288; specimen of address to (6451) one of worthy views, (2) one of false aims,646299; formal admission of,647312; St. Augustin becomes one,648356; learned and repeated the Creed,649369; still under sins,650375; having a second wife, case of,651408.

Catholic, title of, whose by consent,652356.

Cataline, his powers of endurance,653528.

Cato, cited,654408.

Causes, essential to man's happiness to know the; of good and evil,655242; the secondary, of evil, are ignorance and lust,656245,657264; of common things obscure.

Centurion, ready faith of, praised,658363; case of the,659428.

Chalcedon, Council of, excommunicates (Church) widows who marry,660441.

Character, care of, a point of charity,661453.

Characterem, (of Baptism),662375.

Charity, the Church abides in,663374; of the married state,664400; shown in communicating any good to others,665441; in keeping good repute,666453; unity of the Church belongs to,667535; a mark of the free-born,668535.

Chase, simile of,669457.

Chastity, advanced by Christianity,670364; of continence, better than married chastity,671411; wedded, is a good,672443,673445; wedded, is God's gift,674450; complete (integritas), of virgins and widows,675450; spiritual delights in,676452; not to be broken to save a life,677463; or a soul,678499; not lost by violence,679463,680475; of mind what,681475,682499; of mind to be preserved for detecting heresy,683487; is of the truth,684498,685499; cannot teach adultery,686499.

Children, probably involved in the guilt, not only of our first parents, but also of their own immediate parents,687252; know their parents by faith,688338,689360; exorcised,690369; loss of,691372,692530; why baptized,693419; the Three Holy, Song of,694438; having, a reason for not marrying again,695445; spiritual, may serve instead of natural,696445,697450; virginity of, a compensation to parents,698445,699448; desire of, lawful, but not praiseworthy,700445; having, a blessing, not a merit,701447,702448; bringing up well, is of good will,703448; spiritual fruits in place of,704451,705452; lawfully begetting, for God a good work,706488; power of a parent over,707490.

Childhood, why a grown man may prefer,708352.

Christ, birth of,709249,710371; being the only Son of God, is at the same time man,711249; grace of God in His birth,712250,713251; made sin for us,714251; not regenerated in the baptism of John,715253; took away original sin and all other sins,716253; His life typical of the Christian life,717254; second coming of,718255; advent of, why foretold,719286; shows God's love to us,720287; generation of, as Son of God and the Word,721322 sq.; neither made by nor less than the Father,722323; born through the Holy Ghost of the Virgin Mary,723325; as God, has no mother,724325; Passion, Burial and Resurrection of,725326; Ascension of,726326; Session at the Father's Right Hand and Coming to Judgment,727326,728327; relation of, as Son to the Father,729328 sq.; the Seed of Abraham,730339; nations blessed in,731339; so honored though crucified, a miracle,732340; witnessed to by Jewish prophecy,733342; sufferings of, contrasted with His Victory,734342; name of, honored even by heretics,735343; the Bridegroom,736343; used the four ways of exposition,737349,738350; veil of Law done away by,739351; teaching handed down from,740356; even heretics bid us believe in,741361; on whose testimony we do so,742362; planted His religion by the way of faith,743363; Death and Resurrection of, shut out fear,744363; various miracles of, their use,745364; effects of His Incarnation and Teaching,746365; God in true Man,747364; without sin, restores from sin,748369,749370; what He teaches of Himself,750371; His lowly Birth, Passion and Death: born perfect as Son of God,751371,752372; born of the Virgin in the fullness of time: God and Man: death of, a pattern to martyrs; Resurrection of,753372,754375; sets a prize as in the arena,755372; arose to die no more,756372; example of, exceeds Job's,757373; His Sufferings and Ascension,758373; shall come to judge the quick and the dead: the Church abides in, as branches in a Vine,759374; the Root: sin of killing, not unpardonable: members of, shall follow Him,760375; our pattern: condescends to our slowness,761380; and the Church, their union,762388; heretical notion concerning,763389; came in real flesh,764389; took a human body and a human soul,765390,766364; really hungered and thirsted: saw fit not to abstain like the Baptist,767410; the object of love,768437,769452; taught humility when near His Passion,770429; Himself the model for virgins,771429,772431; the object of virgin love,773437; crucified, to be gazed on with the inward eyes,774437; may not be loved a little,775444; recognized by Anna as a child,776444,777448; conceived in chastity, can make virginity fruitful,778446; loves an inward beauty,779446; a Husband, in the Spirit, to the married as to the Church,780446; shown to be the worthiest object of love,781452; did and commanded all for our salvation,782462; no lie to be told about,783466; patience of, perfect,784470; yet did not literally turn the other cheek,785470; sayings of, that seem false, are figurative,786476,787494; denied before men in pretending heresy,788485; few deny sincerely,789486; kept back some truth,790491; called a "Rock," "Lion,"791491; under our sins figured by Jacob,792492; Himself a Prophet,793494; assumed show of ignorance,794494; His feigning,795494; exhorts Martyrs to patience,796529; forbearance of, to Judas,797529; chose and justified the Apostles,798533; faith of, saved the old Saints,799533; made poor for our sakes,800535; poor of, to be made rich801539.

Christianity, derided as credulous,802337; is not without evidence,803339; testimony of mankind to,804355; profession of, its effect on the masses,805364,806365.

Christians, nominal, described,807311; more numerous than Jews and Pagans united [in the Roman empire,]808356; they are not, who forbid faith before reason,809362,810363; misrepresented,811365; work and prize of,812372; all in one commonwealth,813519; state of, as longing for inheritance,814535.

Christian life, four stages of,815275.

Church, is the Temple of God,816255; condition of, in heaven,817256; redeemed by blood,818257; history of, in four stages,819275; in its likeness to a Vine,820309; the Catholic,821331; quotes herself as fulfillment of prophecy,822339,823341; called the "Queen,"824339; visible as such,825340; is herself an evidence,826341; witness of past and future,827342; spread abroad by suffering,828342; Bride of Christ,829343; milk from the teats of,830348; with what error charged by Manichees,831353,832357; Catholic, prima facie claims of,833355; her teaching from Christ and the Apostles,834356; witnessed to by people and nations,835362; testimony of mankind leads us to,836364; doctrines of, concerning God,837365; mother of God's children,838369; named in the Creed after the Holy Trinity: victorious over heresies, abides in charity,839374; Body of Christ: He the Head,840375; an heretical notion concerning,841389; Christ and the,842388,843389; not yet perfect,844390; made subject to Christ,845390; her daily cry,846391; the, a Mother and a Virgin,847417,848418; a holy Virgin,849420; sometimes called the kingdom of heaven,850425; the, a virgin and spouse of Christ,851446,852451,853452; includes the departed,854454; in a household,855454; authority of its practices though not in Scripture,856541; disunion with, breaks charity,857535.

Notes

  1. 267

  2. 268

  3. 269

  4. 270

  5. 271

  6. 272

  7. 273

  8. 274

    ,

  9. 275

    ,

  10. 276

  11. 277

  12. 278

  13. 279

  14. 280

    Gen. xviii

  15. 281

  16. 282

    ,

  17. 283

    [The theophanies of the Pentateuch are trinitarian in their implication. They involve distinctions in God—God sending, and God sent; God speaking of God, and God speaking to God. The trinitarianism of the Old Testament has been lost sight of to some extent in the modern construction of the doctrine. The patristic, mediæval, and reformation theologies worked this vein with thoroughness, and the analysis of Augustin in this reference is worthy of careful study.—W.G.T.S.]

  18. 284

  19. 285

    This clause is not in the Hebrew.

  20. 286

  21. 287

    [It is difficult to determine the details of this theophany, beyond all doubt: namely, whether the "Jehovah" who "went his way as soon as he had left communing with Abraham." () joins the "two angels" that "came to Sodom at even" (); or whether one of these "two angels" is Jehovah himself. One or the other supposition must be made; because a person is addressed by Lot as God (), and speaks to Lot as God (, ), and acts as God (). The Masorite marking of the word "lords" in , as "profane," i.e., to be taken in the human sense, would favor the first supposition. The interchange of the singular and plural, in the whole narrative is very striking. "It came to pass, when they had brought them forth abroad, that he said, escape for thy life. And Lot said unto them. Oh not so, my Lord: behold now, thy servant hath found grace in thy sight. And he said unto him, see I have accepted thee; I will not overthrow the city of which thou hast spoken." (.)—W.G.T.S.]

  22. 288

  23. 289

  24. 290

    ,

  25. 291

    Annuntiabit

  26. 292

  27. 293

    Nuntius

  28. 294

  29. 295

    ,

  30. 296

  31. 297

    ,

  32. 298

    Nebulam

  33. 299

    ,

  34. 300

  35. 301

    Wisd. viii. 1

  36. 302

  37. 303

  38. 304

  39. 305

  40. 306

  41. 307

  42. 308

  43. 309

    ,

  44. 310

    Clift—A.V. Spelunca is one reading in S. Aug., but the Benedictines read specula = watch-tower, which the context proves to be certainly right.

  45. 311

  46. 312

    Posteriora

  47. 313

    Posterius

  48. 314

  49. 315

  50. 316

    Wisd. ix. 15

  51. 317

  52. 318

  53. 319

  54. 320

  55. 321

  56. 322

    . Viventes de hoc mundo decernitis.

  57. 323

  58. 324

    ,

  59. 325

    [Augustin here gives the Protestant interpretation of the word "rock," in the passage, "on this rock I will build my church."—W.G.T.S.]

  60. 326

  61. 327

  62. 328

  63. 329

    [The meaning seems to be, that the vivid realization that Christ's body rose from the dead is the reward of a Christian's faith. The unbeliever has no such reward.—W.G.T.S.]

  64. 330

  65. 331

    Transitus = passing by.

  66. 332

  67. 333

    Wisd. viii. 1

  68. 334

    ,

  69. 335

    Transitus

  70. 336

  71. 337

    ;

  72. 338

    ,

  73. 339

    ,

  74. 340

    [This explanation of the "back parts" of Christ to mean his resurrection, and of "the place that is by him," to mean the church, is an example of the fanciful exegesis into which Augustin, with the fathers generally, sometimes falls. The reasoning, here, unlike that in the preceding chapter, is not from the immediate context, and hence extraneous matter is read into the text.—W.G.T.S.]

  75. 341

  76. 342

  77. 343

    [The original has an awkward anacoluthon in the opening sentence of this chapter, which has been removed by omitting "quamquam," and substituting "autem" for "ergo."—W.G.T.S.]

  78. 344

    ,

  79. 345

  80. 346

    Cast down—A.V.

  81. 347

  82. 348

  83. 349

    See above, chap. vii.

  84. 350

    [The English translator renders "animalium" by "psychical," to agree with psuchikos in . The rendering "natural" of the A.V. is more familiar.—W.G.T.S.]

  85. 351

    [This is an important passage with reference to Augustin's learning. From it, it would appear that he had not read the Greek Trinitarians in the original, and that only "a little" of these had been translated, at the time when he was composing this treatise. As this was from A.D. 400 to A.D. 416—, the treatises of Athanasius (d. 373), Basil (d. 379), Gregory of Nyssa (d. 400?), and Gregory of Nazianzum (d. 390?) had been composed and were current in the Eastern church. That Augustin thought out this profound scheme of the doctrine of the Trinity by the close study of Scripture alone, and unassisted by the equally profound trinitarianism of the Greek church, is an evidence of the depth and strength of his remarkable intellect.—W.G.T.S.]

  86. 352

  87. 353

    Wisd. i. 7

  88. 354

  89. 355

  90. 356

  91. 357

  92. 358

    See above, Book ii. chap. vii. n. 13.

  93. 359

  94. 360

    Wisd. xvi. 24, 25

  95. 361

    Wisd. viii. 1

  96. 362

    [The original is: "ut sit participatio ejus in idipsum." The English translator renders: "So that it may partake thereof in itself." The thought of Augustin is, that the believing soul though mutable partakes of the immutable; and he designates the immutable as the in idipsum: the self-existent. In that striking passage in the Confessions, in which he describes the spiritual and extatic meditations of himself and his mother, as they looked out upon the Mediterranean from the windows at Ostia—a scene well known from Ary Schefer's painting—he denominates God the idipsum: the "self same" (Confessions IX. x). Augustin refers to the same absolute immutability of God, in this place. By faith, man is "a partaker of a divine nature," (.)—W.G.T.S.]

  97. 363

    . Vulg.

  98. 364

    ,

  99. 365

  100. 366

  101. 367

    Wisd. ix. 15

  102. 368

  103. 369

  104. 370

  105. 371

  106. 372

  107. 373

  108. 374

  109. 375

  110. 376

  111. 377

  112. 378

    [One chief reason why a miracle is incredible for the skeptic, is the difficulty of working it. If the miracle were easy of execution for man—who for the skeptic is the measure of power—his disbelief of it would disappear. In reference to this objection, Augustin calls attention to the fact, that so far as difficulty of performance is concerned, the products of nature are as impossible to man as supernatural products. Aaron could no more have made an almond rod blossom and fructuate on an almond tree, than off it. That a miracle is difficult to be wrought is, consequently, no good reason for disbelieving its reality.—W.G.T.S.]

  113. 379

  114. 380

    and viii

  115. 381

    and ii

  116. 382

  117. 383

    [Augustin is not alone in his belief that the bee is an exception to the dictum; omne animal ex ovo. As late as 1744, Thorley, an English "scientist," said that "the manner in which bees propagate their species is entirely hid from the eyes of all men; and the most strict, diligent, and curious observers and inquisitors have not been able to discover it. It is a secret, and will remain a mystery. Dr. Butler says that they do not copulate as other living creatures do." (Thorley: Melisselogia. Section viii.) The observations of Huber and others have disproved this opinion. Some infer that ignorance of physics proves ignorance of philosophy and theology. The difference between matter and mind is so great, that erroneous opinions in one province are compatible with correct ones in the other. It does not follow that because Augustin had wrong notions about bees, and no knowledge at all of the steam engine and telegraph, his knowledge of God and the soul was inferior to that of a modern materialist.—W.G.T.S.]

  118. 384

    [The English translator renders "virtus" in its secondary sense of "goodness." Augustin employs it here, in its primary sense of "energy," "force."—W.G.T.S.]

  119. 385

  120. 386

  121. 387

  122. 388

    [This is the same as the theological distinction between substances and their modifications. "The former," says Howe, "are the proper object of creation strictly taken; the modifications of things are not properly created, in the strictest sense of creation, but are educed and brought forth out of those substantial things that were themselves created, or made out of nothing."—Germs are originated ex nihilo, and fall under creation proper; their evolution and development takes place according to the nature and inherent force of the germ, and falls under providence, in distinction from creation. See the writer's Theological Essays, 133-137.—W.G.T.S.]

  123. 389

    Wisd. xi. 20

  124. 390

    , and viii. 7, 18, 19

  125. 391

  126. 392

  127. 393

    ,

  128. 394

  129. 395

    ,

  130. 396

  131. 397

  132. 398

    ,

  133. 399

    ,

  134. 400

  135. 401

  136. 402

  137. 403

  138. 404

    ,

  139. 405

  140. 406

    Gen. iii

  141. 407

  142. 408

  143. 409

  144. 410

  145. 411

    Wisd. ix. 14-17

  146. 412

    ["Substance," from sub stans, is a passive term, denoting latent and potential being. "Essence," from esse, is an active term, denoting energetic being. The schoolmen, as Augustin does here, preferred the latter term to the former, though employing both to designate the divine nature.—W.G.T.S.]

  147. 413

  148. 414

  149. 415

    ,

  150. 416

  151. 417

  152. 418

  153. 419

    and iii. 7, and

  154. 420

  155. 421

  156. 422

    ,

  157. 423

    Propter me

  158. 424

    Dominus vidit

  159. 425

    Dominus visus est

  160. 426

    Gen. xxii

  161. 427

  162. 428

    In edictis angelorum

  163. 429

  164. 430

  165. 431

    Dispositum

  166. 432

  167. 433

  168. 434

    Ex. xii

  169. 435

  170. 436

  171. 437

    [The reference here is to the difference between a theophany, and an incarnation; already alluded to, in the note on p. 149.—W.G.T.S.]

  172. 438

  173. 439

  174. 440

  175. 441

  176. 442

    .—Pluviam voluntariam.

  177. 443

    Gratis.

  178. 444

  179. 445

    —Donavit.

  180. 446

    ,

  181. 447

    ,

  182. 448

    ,

  183. 449

    [This singleness and doubleness is explained in chapter 3.—W.G.T.S.]

  184. 450

  185. 451

  186. 452

  187. 453

    Wisd. ix. 15

  188. 454

  189. 455

  190. 456

  191. 457

  192. 458

  193. 459

  194. 460

  195. 461

    ,

  196. 462

    , and

  197. 463

    ,

  198. 464

  199. 465

  200. 466

    ,

  201. 467

  202. 468

    Sapite

  203. 469

    ,

  204. 470

    Sapere

  205. 471

  206. 472

  207. 473

  208. 474

  209. 475

  210. 476

  211. 477

  212. 478

  213. 479

  214. 480

  215. 481

  216. 482

  217. 483

  218. 484

    ,

  219. 485

  220. 486

  221. 487

  222. 488

  223. 489

  224. 490

  225. 491

  226. 492

    ,

  227. 493

  228. 494

  229. 495

  230. 496

    Unum

  231. 497

    ,

  232. 498

    Unum

  233. 499

    Unus

  234. 500

    ; unum.

  235. 501

    Unum

  236. 502

    Unum

  237. 503

  238. 504

  239. 505

  240. 506

    ,

  241. 507

    —in quo.

  242. 508

    Wisd. i. 13

  243. 509

    ,

  244. 510

    ,

  245. 511

    , , , , and

  246. 512

  247. 513

  248. 514

  249. 515

  250. 516

  251. 517

  252. 518

    Wisd. viii. 1

  253. 519

    Wisd. vii. 24, 25

  254. 520

  255. 521

    Heb. vii

  256. 522

  257. 523

    [The wood of the cross is meant. One of the ancient symbols of the church was a ship.—W.G.T.S.]

  258. 524

  259. 525

  260. 526

  261. 527

    ,

  262. 528

  263. 529

  264. 530

    Ortus.

  265. 531

    ,

  266. 532

  267. 533

    ,

  268. 534

    , ,

  269. 535

    Wisd. vii. 25-27

  270. 536

    Wisd. ix. 10

  271. 537

    Wisd. vii. 27

  272. 538

    [The allusion is to the Wisdom of Proverbs, and of the Book of Wisdom which Augustin regards as canonical, as his frequent citations show.—W.G.T.S.]

  273. 539

  274. 540

    Quod, scil. sacramentum

  275. 541

  276. 542

  277. 543

    Wisd. ix. 10

  278. 544

  279. 545

    ,

  280. 546

    Ecclus. xxiv. 3

  281. 547

  282. 548

  283. 549

    [Augustin here, as in previous instances, affirms the procession of the Spirit from the Father and Son.—W.G.T.S.]

  284. 550

  285. 551

  286. 552

  287. 553

  288. 554

  289. 555

    [The term "beginning" is employed "relatively, and not according to substance," as Augustin says. The Father is "the beginning of the whole deity," with reference to the personal distinctions of Father, Son, and Spirit—the Son being from the Father, and the Spirit from Father and Son. The trinitarian relations or modes of the essence, "begin" with the first person, not the second or the third. The phrase "whole deity," in the above statement, is put for "trinity," not for "essence." Augustin would not say that the Father is the "beginning" (principium) of the divine essence considered abstractly, but only of the essence as trinal. In this sense, Trinitarian writers denominate the Father "fons trinitatis," and sometimes "fons deitatis." Turrettin employs this latter phraseology (iii. xxx. i. 8); so does Owen (Communion with Trinity, Ch. iii.); and Hooker (Polity, v. liv.). But in this case, the guarding clause of Turretin is to be subjoined: "fons deitatis, si modus subsistendi spectatur." The phrase "fons trinitatis," or "principium trinitatis," is less liable to be misconceived, and more accurate than "fons deitatis," or "principum deitatis."—W.G.T.S.]

  290. 556

  291. 557

    ,

  292. 558

  293. 559

    ,

  294. 560

  295. 561

  296. 562

  297. 563

    [The original is: "propter principii commendationem," which the English translator renders "On account of commending to our thoughts the principle [of the Godhead]." The technical use of "principium" is missed. Augustin says that the phrases, "sending the Son," and "sending the Spirit," have reference to the "visible creature" through which in the theophanies each was manifested; but still more, to the fact that the Father is the "beginning" of the Son, and the Father and Son are the "beginning" of the Spirit. This fact of a "beginning," or emanation (manatio) of one from another, is what is commended to our thoughts.—W.G.T.S.]

  298. 564

  299. 565

  300. 566

    Esse

  301. 567

  302. 568

  303. 569

  304. 570

    Habitus

  305. 571

    Habitus

  306. 572

    The terms "unbegotten" and "begotten" are interchangeable with the terms Father and Son. This follows from the relation of a substantive to its adjective. In whatever sense a substantive is employed, in the same sense must the adjective formed from it be employed. Consequently, if the first person of the Trinity may be called Father in a sense that implies deity, he may be called Unbegotten in the same sense. And if the second person may be called Son in a sense implying deity, he may be called Begotten in the same sense. The Ancient church often employed the adjective, and spoke of God the Unbegotten and God the Begotten (Justin Martyr, Apol. i. 25, 53; ii. 12, 13. Clem. Alex. Stromata v. xii.). This phraseology sounds strange to the Modern church, yet the latter really says the same thing when it speaks of God the Father, and God the Son.—W.G.T.S.]

  307. 573

  308. 574

    ,

  309. 575

  310. 576

  311. 577

  312. 578

  313. 579

    [This phraseology appears in the analytical statements of the so-called Athanasian creed (cap. 11-16), and affords ground for the opinion that this symbol is a Western one, originating in the school of Augustin.—W.G.T.S.]

  314. 580

  315. 581

    [It is remarkable that Augustin, understanding thoroughly the distinction between essence and person, should not have known the difference between ousia and hupostasis. It would seem as if his only moderate acquaintance with the Greek language would have been more than compensated by his profound trinitarian knowledge. In respect to the term "substantia"—when it was discriminated from "essentia," as it is here by Augustin—it corresponds to hupostasis, of which it is the translation. In this case, God is one essence in three substances. But when "substantia" was identified with "essentia," then to say that God is one essence in three substances would be a self-contradiction. The identification of the two terms led subsequently to the coinage, in the mediæval Latin, of the term "subsistantia," to denote hupostasis.—W.G.T.S.]

  316. 582

  317. 583

  318. 584

  319. 585

  320. 586

  321. 587

  322. 588

    [The reason which Augustin here assigns, why the name Holy Spirit is given to the third person—namely, because spirituality is a characteristic of both the Father and Son, from both of whom he proceeds—is not that assigned in the more developed trinitarianism. The explanation in this latter is, that the third person is denominated the Spirit because of the peculiar manner in which the divine essence is communicated to him—namely, by spiration or out-breathing: spiritus quia spiratus. This is supported by the etymological signification of pneuma, which is breath; and by the symbolical action of Christ in , which suggests the eternal spiration, or out-breathing of the third person. The third trinitarian person is no more spiritual, in the sense of immaterial, than the first and second persons, and if the term "Spirit" is to be taken in this the ordinary signification, the "trinitarian relation," or personal peculiarity, as Augustin remarks, "is not itself apparent in this name;" because it would mention nothing distinctive of the third person, and not belonging to the first and second. But taken technically to denote the spiration or out-breathing by the Father and Son, the trinitarian peculiarity is apparent in the name. And the epithet "Holy" is similarly explained. The third person is the Holy Spirit, not because he is any more holy than the first and second, but because he is the source and author of holiness in all created spirits. This is eminently and officially his work. In this way also, the epithet "Holy"—which in its ordinary use would specify nothing peculiar to the third person,—mentions a characteristic that differentiates him from the Father and Son.—W.G.T.S.]

  323. 589

    , and

  324. 590

  325. 591

  326. 592

  327. 593

  328. 594

  329. 595

  330. 596

  331. 597

  332. 598

    [The term "beginning" (principium), when referring to the relation of the Trinity, or of any person of the Trinity, to the creature, denotes creative energy, whereby a new substance is originated from nothing. This is the reference in chapter 13. But when the term refers to the relations of the persons of the Trinity to each other, it denotes only a modifying energy, whereby an existing uncreated substance is communicated by generation and spiration. This is the reference in chapter 14. When it is said that the Father is the "beginning" of the Son, and the Father and Son are the "beginning" of the Spirit, it is not meant that the substance of the Son is created ex nihilo by the Father, and the substance of the Spirit is created by the Father and Son, but only that the Son by eternal generation receives from the Father the one uncreated and undivided substance of the Godhead, and the Spirit by eternal spiration receives the same numerical substance from the Father and Son. The term "beginning" relates not to the essence, but to the personal peculiarity. Sonship originates in fatherhood; but deity is unoriginated. The Son as the second person "begins" from the Father, because the Father communicates the essence to him. His sonship, not his deity or godhood, "begins" from the Father. And the same holds true of the term "beginning" as applied to the Holy Spirit. The "procession" of the Holy Spirit "begins" by spiration from the Father and Son, but not his deity or godhood.—W.G.T.S.]

  333. 599

    ["Matter" denotes the material as created ex nihilo: "nature" the material as formed into individuals. In this reference, Augustin speaks of "the nature of the soul" of the people of Israel as existing while "as yet that people existed not" individually—having in mind their race-existence in Adam.—W.G.T.S.]

  334. 600

  335. 601

  336. 602

  337. 603

    [The term "God," in the proposition, "the Word was with God," must refer to the Father, not to "the Father and Son together," because the Son could not be said to be "with" himself. St. John says that "the word was God" (theos). The absence of the article with theos denotes the abstract deity, or the divine nature without reference to the persons in it. He also says that "the Word was with God" (ton theon). The presence of the article in this instance denotes one of the divine persons in the essence: namely, the Father, with whom the Word was from eternity, and upon whose "bosom" he was from eternity. ().—W.G.T.S.]

  338. 604

  339. 605

  340. 606

  341. 607

  342. 608

    ,

  343. 609

  344. 610

  345. 611

  346. 612

  347. 614

  348. 615

    [The Divine Unity is trinal, not triple. The triple is composed of three different substances. It has parts, and is complex. The trinal is without parts, and is incomplex. It denotes one simple substance in three modes or forms. "We may speak of the trinal, but not of the triple deity." Hollaz, in Hase's Hutterus, 172.—W.G.T.S.]

  349. 616

    [Each trinitarian person is as great as the Trinity, if reference be had to the essence, but not if reference be had to the persons. Each person has the entire essence, and the Trinity has the entire essence. But each person has the essence with only one personal characteristic; while the Trinity has the essence with all three personal characteristics. No trinitarian person is as comprehensive as the triune Godhead, because he does not possess the two personal characteristics belonging to the other two persons. The Father is God, but he is not God the Son and God the Holy Spirit.—W.G.T.S.]

  350. 617

    [The addition of finite numbers, however great, to an infinite number, does not increase the infinite. Similarly, any addition of finite being to the Infinite Being is no increase. God plus the universe is no larger an infinite than God minus the universe. The creation of the universe adds nothing to the infinite being and attributes of God. To add contingent being to necessary being, does not make the latter any more necessary. To add imperfect being to perfect being, does not make the latter more perfect. To add finite knowledge to infinite knowledge, does not produce a greater amount of knowledge. This truth has been overlooked by Hamilton, Mansell, and others, in the argument against the personality of the Infinite, in which the Infinite is confounded with the All, and which assumes that the All is greater than the Infinite—in other words, that God plus the universe is greater than God minus the universe.—W.G.T.S.]

  351. 618

  352. 619

  353. 620

    ,

  354. 621

  355. 622

  356. 623

  357. 624

  358. 625

    . Darkly, A.V.

  359. 626

    , in A.V.

  360. 627

  361. 628

    ,

  362. 629

    [Augustin sometimes denominates the Son "begotten" (genitus), and sometimes "born" (natus). Both terms signify that the Son is of the Father; God of God, Light of Light, Essence of Essence.—W.G.T.S.]

  363. 630

  364. 631

  365. 632

  366. 633

  367. 634

    ,

  368. 635

  369. 636

  370. 637

  371. 638

  372. 639

  373. 640

  374. 641

  375. 642

  376. 643

  377. 644

  378. 645

    ,

  379. 646

    Bk. v. c. 28.

  380. 647

    , and

  381. 648

  382. 649

    [Augustin's meaning is, that the term "substance" is not an adequate one whereby to denote a trinitarian distinction, because in order to denote such a distinction it must be employed relatively, while in itself it has an absolute signification. In the next chapter he proceeds to show this.—W.G.T.S.]

  383. 650

  384. 651

  385. 652

    Unum

  386. 653

    Sumus

  387. 654

  388. 655

  389. 656

  390. 657

    [Augustin would find this "image" in the ternaries of nature and the human mind which illustrate the Divine trinality. The remainder of the treatise is mainly devoted to this abstruse subject; and is one of the most metaphysical pieces of composition in patristic literature. The exegetical portion of the work ends substantially with the seventh chapter. The remainder is ontological, yet growing out of, and founded upon the biblical data and results of the first part.—W.G.T.S.]

  391. 658

  392. 659

  393. 660

  394. 661

  395. 662

    [In this and the following chapter, the meaning of Augustin will be clearer, if the Latin "veritas," "vera," and "vere," are rendered occasionally, by "reality," "real," and "really." He is endeavoring to prove the equality of the three persons, by the fact that they are equally real (true), and the degree of their reality (truth) is the same. Real being is true being; reality is truth. In common phraseology, truth and reality are synonymous.—W.G.T.S.]

  396. 663

    Read si for sicut, if for as. Bened. ed.

  397. 664

  398. 665

    Wisd. ix. 15

  399. 666

  400. 667

    ,

  401. 668

  402. 669

  403. 670

  404. 671

  405. 672

  406. 673

    [The "wish" and "love" which Augustin here attributes to the non-righteous man is not true and spiritual, but selfish. In chapter vii. 10, he speaks of true love as distinct from that kind of desire which is a mere wish. The latter he calls cupiditas. "That is to be called love which is true, otherwise it is desire (cupiditas); and so those who desire (cupidi) are improperly said to love (diligere), just as they who love (diligunt) are said improperly to desire (cupere)."—W.G.T.S.]

  407. 674

  408. 675

    Violence—A.V.

  409. 676

  410. 677

  411. 678

  412. 679

  413. 680

  414. 681

  415. 682

  416. 683

  417. 684

  418. 685

    ,

  419. 686

    Charity.—A.V.

  420. 687

  421. 688

  422. 689

    Abide with.—A.V.

  423. 690

    Wisd. iii. 9

  424. 691

  425. 692

  426. 693

    , ,

  427. 694

  428. 695

  429. 696

  430. 697

  431. 698

  432. 699

  433. 700

    In purpose, om. in A.V.

  434. 701

  435. 702

  436. 703

    Ecclus. xviii. 7

  437. 704

  438. 705

    [Augustin here begins his discussion of some ternaries that are found in the Finite, that illustrate the trinality of the Infinite. Like all finite analogies, they fail at certain points. In the case chosen—namely, the lover, the loved, and love—the first two are substances, the last is not. The mind is a substance, but its activity in loving is not. In chapter iv. 5, Augustin asserts that "love and knowledge exist substantially, as the mind itself does." But no psychology, ancient or modern, has ever maintained that the agencies of a spiritual entity or substance are themselves spiritual entity or substances. The activities of the human mind in cognizing, loving, etc., are only its energizing, not its substance. The ambiguity of the Latin contributes to this error. The mind and its loving, and also the mind and its cognizing, are denominated "duo quædam" the mind, love, and knowledge, are denominated "tria quædem." By bringing the mind and its love and knowledge under the one term "quædam," and then giving the meaning of "substance" to "thing," in "something," the result follows that all three are alike and equally "substantial." This analogy taken from the mind and its activities illustrates the trinality of the Divine essence, but fails to illustrate the substantiality of the three persons. The three Divine persons are not the Divine essence together with two of its activities (such, e.g., as creation and redemption), but the essence in three modes, or "forms," as St. Paul denominates them in If Augustin could prove his assertion that the activities of the human spirit in knowing and loving are strictly "substantial," then this ternary would illustrate not only the trinality of the essence, but the essentiality and objectivity of the persons. The fact which he mentions, that knowledge and love are inseparable from the knowing and loving mind, does not prove their equal substantiality with the mind.—W.G.T.S.]

  439. 706

    [Augustin here illustrates, by the ternary of mind, love, and knowledge, what the Greek Trinitarians denominate the perichoresis of the divine essence. By the figure of a circulation, they describe the eternal inbeing and indwelling of one person in another. This is founded on , ; , . "Believest thou not that I am in the Father, and the Father in Me? I pray that they all may be one, as thou Father art in Me, and I in Thee." Athanasius (Oratio, iii. 21) remarks that Christ here prays that the disciples "may imitate the trinitarian unity of essence, in their unity of affection." Had it been possible for the disciples to be in the essence of the Father as the Son is, he would have prayed that they all may be "one in Thee," instead of "one in Us." The Platonists, also, employed this figure of circulatory movement, to explain the self-reflecting and self-communing nature of the human mind. "It is not possible for us to know what our souls are, but only by their kineseis kuklikai, their circular and reflex motions and converse with themselves, which only can steal from them their own secrets." J. Smith: Immortality of the Soul, Ch. ii. Augustin's illustration, however, is imperfect, because "the three things" which circulate are not "each of them severally a substance." Only one of them, namely, the mind, is a substance.—W.G.T.S.]

  440. 707

    [The inward production of a thought in the finite essence of the human spirit which is expressed outwardly in a spoken word, is analogous to the eternal generation of the Eternal Wisdom in the infinite essence of God expressed in the Eternal Word. Both are alike, in that something spiritual issues from something spiritual, without division or diminution of substance. But a thought of the human mind is not an objective thing or substance; while the Eternal Word is.—W.G.T.S.]

  441. 708

  442. 709

  443. 710

    Partus

  444. 711

  445. 712

  446. 713

  447. 714

    Words.

  448. 715

    Words.—A.V.

  449. 716

  450. 717

  451. 718

  452. 719

    [The meaning of this obscure chapter seems to be, that only what the mind is pleased with, is the real expression and index of the mind—its true "word." The true nature of the mind is revealed in its sympathies. But this requires some qualification. For in the case of contrary qualities, like right and wrong, beauty and ugliness, the real nature of the mind is seen also in its antipathy as well as in its sympathy; in its hatred of wrong as well as in its love of right. Each alike is a true index of the mind, because each really implies the other.—W.G.T.S.]

  453. 720

    "Partum" or "repertum."

  454. 721

    "Reperiendi."

  455. 722

    [It is not these three together that constitute the one substance. The mind alone is the substance—the knowledge and the love being only two activities of it. When the mind is not cognizing or loving, it is still an entire mind. As previously remarked in the annotation on IX. ii. this ternary will completely illustrate a trinality of a certain kind, but not that of the Trinity; in which the "tria quædam" are three subsistences, each of which is so substantial as to be the subject of attributes, and to be able to employ them. The human mind is substantial enough to possess and employ the attributes of knowledge and love. We say that the mind knows and loves. But an activity of the mind is not substantial enough to possess and employ the attributes of knowledge and love. We cannot say that the loving loves; or the loving knows; or the knowing loves, etc.—W.G.T.S.]

  456. 723

    Wine.

  457. 724

    , cxi., and cxxxviii., , and

  458. 725

    [The distinction between corporeal and incorporeal substance is one that Augustin often insists upon. See Confessions VII. i-iii. The doctrine that all substance is extended body, and that there is no such entity as spiritual unextended substance, is combatted by Plato in the Theatetus. For a history of the contest and an able defence of the substantiality of spirit, see Cudworth's Intellectual System, III. 384 sq. Harrison's Ed.—W.G.T.S.]

  459. 726

    Invenire

  460. 727

    Inventa

  461. 728

    [This ternary of memory, understanding, and will, is a better analogue to the Trinity than the preceding one in chapter IX—namely, mind, knowledge, and love. Memory, understanding, and will have equal substantiality, while mind, knowledge, and love have not. The former are three faculties, in each of which is the whole mind or spirit. The memory is the whole mind as remembering; the understanding is the whole mind as cognizing; and the will is the whole mind as determining. The one essence of the mind is in each of these three modes, each of which is distinct from the others; and yet there are not three essences or minds. In the other ternary, of mind, knowledge, and love, the last two are not faculties but single acts of the mind. A particular act of cognition is not the whole mind in the general mode of cognition. This would make it a faculty. A particular act of loving, or of willing, is not the whole mind in the general mode of loving, or of willing. This would make the momentary and transient act a permanent faculty. This ternary fails, as we have noticed in a previous annotation (IX. ii. 2), in that only the mind is a substance. The ternary of memory, understanding, and will is an adequate analogue to the Trinity in respect to equal substantiality. But it fails when the separate consciousness of the Trinitarian distinctions is brought into consideration. The three faculties of memory, understanding, and will, are not so objective to each other as to admit of three forms of consciousness, of the use of the personal pronouns, and of the personal actions that are ascribed to the Father, Son, and Holy Spirit. It also fails, in that these three are not all the modes of the mind. There are other faculties: e. g., the imagination. The whole essence of the mind is in this also.—W.G.T.S.]

  462. 729

  463. 730

  464. 731

  465. 732

    Coactus

  466. 733

    Cogitatio

  467. 734

  468. 735

    Ecclus. xxxix. 16

  469. 736

  470. 737

    Vid. Retract. Bk. II. c. 15, where Augustin adds that it is possible to love the bodily species to the praise of the Creator, in which case there is no "estrangement."

  471. 738

  472. 739

    , and following.

  473. 740

  474. 741

    [Augustin's map of consciousness is as follows: (1). The corporeal species=the external object (outward appearance). (2). The sensible species=the sensation (appearance for the sense). (3). The mental species in its first form=present perception. (4). The mental species in its second form=remembered perception. These three "species" or appearances of the object: namely, corporeal, sensible, and mental, according to him, are combined in one synthesis with the object by the operation of the will. By "will," he does not mean distinct and separate volitions: but the spontaneity of the ego—what Kant denominates the mechanism of the understanding, seen in the spontaneous employment of the categories of thought, as the mind ascends from empirical sensation to rational conception. The English translator has failed to make clear the sharply defined psychology of these chapters, by loosely rendering "sentire," "to perceive," and "cogitare" to think.—W.G.T.S.]

  475. 742

    Vid. Retract. 11. xv. 2. [Augustin here says that when he wrote the above, he forgot what is said in , of "fowls that creep, going upon all four, which have legs above their feet to leap withal upon the earth."—W.G.T.S.]

  476. 743

    Wisd. xi. 21

  477. 744

    [The distinction drawn here is between that low form of intelligence which exists in the brute, and that high form characteristic of man. In the Kantian nomenclature, the brute has understanding, but unenlightened by reason; either theoretical or practical. He has intelligence, but not as modified by the forms of space and time and the categories of quantity, quality, relation etc.; and still less as modified and exalted by the ideas of reason—namely, the mathematical ideas, and the moral ideas of God, freedom, and immortality. The animal has no rational intelligence. He has mere understanding without reason.—W.G.T.S.]

  478. 745

  479. 746

  480. 747

  481. 748

  482. 749

    ,

  483. 750

  484. 751

  485. 752

  486. 753

    ,

  487. 754

    ,

  488. 755

    ,

  489. 756

    ,

  490. 757

  491. 758

  492. 759

  493. 760

    ,

  494. 761

    ,

  495. 762

  496. 763

  497. 764

  498. 765

  499. 766

    Ecclus. x. 15

  500. 767

  501. 768

  502. 769

  503. 770

    Ecclus. xix. 1

  504. 771

  505. 772

  506. 773

  507. 774

    ,

  508. 775

  509. 776

  510. 777

  511. 778

    [Augustin here teaches that the inward lust is guilt as well as the outward action prompted by it. This is in accordance with ; ; ; .—W.G.T.S.]

  512. 779

    [Augustin means, that while he has given an allegorical and mystical interpretation to the narrative of the fall, in Genesis, he also holds to its historical sense.—W.G.T.S.]

  513. 780

  514. 781

  515. 782

  516. 783

  517. 784

  518. 785

  519. 786

  520. 787

  521. 788

  522. 789

  523. 790

  524. 791

    [This fine specimen of the "obstetric method" of Socrates is given in Plato's dialogue, Meno.—W.G.T.S.]

  525. 792

  526. 793

  527. 794

  528. 795

  529. 796

  530. 797

  531. 798

  532. 799

  533. 800

    Bks. viii. c. 4, etc., x. c. 1.

  534. 801

  535. 802

    [The prophet Nathan enunciates the same truth, in his words to David, "Go do all that is in thine heart; for the Lord is with thee." .—W.G.T.S.]

  536. 803

    Andreia, Scene i, v. 5, 6.

  537. 804

    C. 20.

  538. 805

  539. 806

  540. 807

    ,

  541. 808

    , , and xv. 26

  542. 809

    and

  543. 810

  544. 811

    ,

  545. 812

  546. 813

  547. 814

  548. 815

    . "Strive with man," A.V.

  549. 816

  550. 817

  551. 818

  552. 819

  553. 820

    Res secundoe

  554. 821

  555. 822

  556. 823

  557. 824

  558. 825

  559. 826

  560. 827

  561. 828

    ,

  562. 829

  563. 830

    ,

  564. 831

    [In this representation of Augustin, the relics of that misconception which appears in the earlier soteriology, paricularly that of Irenæus, are seen: namely, that the death of Christ ransoms the sinner from Satan. Certain texts which teach that redemption delivers from the captivity to sin and Satan, were interpreted to teach deliverance from the claims of Satan. Augustin's soteriology is more free from this error than that of Irenæus, yet not entirely free from it. The doctrine of justification did not obtain its most consistent and complete statement in the Patristic church.—W.G.T.S.]

  565. 832

  566. 833

  567. 834

  568. 835

    C. 2.

  569. 836

  570. 837

    Wisd. xii. 18

  571. 838

    ,

  572. 839

  573. 840

  574. 841

  575. 842

  576. 843

  577. 844

    ,

  578. 845

  579. 846

    ; detinuerum.

  580. 847

    ,

  581. 848

    Cc. 19-21.

  582. 849

  583. 850

  584. 851

    Bk. viii. cc. 8 seqq., and Bk. x. c. 1, etc.

  585. 852

  586. 853

  587. 854

    [The ternary is this: 1. The idea of a truth or fact held in the memory. 2. The contemplation of it as thus recollected. 3. The love of it. This last is the "will" that "unites" the first two.—W.G.T.S.]

  588. 855

    Ecclus. xxiv. 5. and

  589. 856

    C. 14.

  590. 857

Nicene and Post-Nicene Fathers, Series I, Volume 3, ed. Philip Schaff (1886–89). Public domain. Text from the Christian Classics Ethereal Library.