By Augustine, Gareth B. Matthews, Stephen McKenna
As an important assertion of Augustine's concept, during which he develops his philosophy of brain, at the Trinity had a substantial impact on medieval philosophy, and keeps to curiosity philosophers this present day. This variation provides it including a philosophical and historic creation by means of Gareth Matthews, and beneficial notes on extra examining.
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Extra info for Augustine: On the Trinity Books 8-15
So it will have sufficed to have said this, so that from it, as if from a small portion of some beginning, we may weave the rest of our discourse. This trinity of love, lover, and beloved, is the first of a series of “psychological” trinities Augustine uses to illuminate the Divine Trinity. ” Book Outline . Let us resolve again to try to understand the Doctrine of the Trinity. ) . Consider the three things: lover, beloved, and love. ) . When the mind loves itself there is this trinity: mind, love, and knowledge [of itself].
Indeed, he goes on, there is nothing changeable in God at all. ). So far, then, Augustine allows in talk about God two kinds of “proper predication,” substantial predication and relative predication. Other talk about God, he insists, is only metaphorical. ). Augustine, as we might expect, applies it to his Trinity project. “The virtues,” Augustine writes, are in the human soul in a similar way [that is, similar to the way greatness is in the Father and greatness is in the Son]. Although each of them has a fixed and clearly defined meaning, yet one can in no way be separated from the others, so that those who are equal to one another, for example, in courage, are likewise equal in prudence, temperance, and justice.
Who has ever said such a thing? One sees nothing with the eyes except bodies. But there is nothing just in a man except the soul, and when one is called just, he is so called by reason of his soul, not his body. For justice is a certain beauty of the soul through which men are beautiful, even though the body of very many is misshapen and deformed. But even as the soul is not seen by the eyes, so neither is its beauty. From what then does one who is not yet just know what the just person is, and love the just person in order to become just himself ?