By Augustine, Gareth B. Matthews, Stephen McKenna
As an immense assertion of Augustine's idea, during which he develops his philosophy of brain, at the Trinity had a substantial impression on medieval philosophy, and maintains to curiosity philosophers this present day. This variation offers it including a philosophical and old advent by way of Gareth Matthews, and worthwhile notes on additional interpreting.
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As an enormous assertion of Augustine's notion, during which he develops his philosophy of brain, at the Trinity had a substantial impression on medieval philosophy, and maintains to curiosity philosophers at the present time. This version provides it including a philosophical and historic advent by means of Gareth Matthews, and priceless notes on extra examining.
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How then can he, who does not love his brother whom he sees, love God whom he, therefore, does not see, since God is love, and this is wanting to him who does not love his brother? Neither should we let this other question disturb us, how much love we ought to spend upon our brother, how much upon God – incomparably more upon God than upon ourselves, but as much upon our brother as upon ourselves – and we love ourselves so much the more, the more we love God. We, therefore, love God and our neighbor from one and the same love, but we love God on account of God, but ourselves and our neighbor on account of God.
So too, when I wish to speak of Alexandria, which I have never seen, an image [imago] of it is also present within me. For I had heard from On the Trinity many people and believed that it is a great city; so in accordance with the description that could be given me, I formed an image of it in my mind as I was able; and this is its word within me, when I wish to express it, before my voice utters the five syllables that make the name almost everyone knows. And if I could bring this image from my mind before the eyes of the people who are familiar with Alexandria, all would doubtless say either, “That is not it,” or if they were to say, “That is it,” I would be much surprised; and while I gazed upon it in my mind, that is, upon the image as if it were a picture of it, yet I should not know if it were so, but I would believe those who had seen it and retained the image of what they had seen.
The truth is uncreated, immutable, immense, eternal, and above all things . . Only God can have all these perfections. Therefore, truth is God. We see some of these immutable, eternal truths. Therefore, we see God. These are the arguments of Saint Augustine – ours are somewhat different, and we have no wish to make improper use of the authority of so great a man in order to support our own view. We are of the opinion, then, that truths, even those that are eternal, such as that twice two is four, are not absolute beings, much less that they are God Himself.
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