NPNF1-03. On the Holy Trinity; Doctrinal Treatises; Moral Treatises

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Treatises; Moral Treatises

by

Philip Schaff

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NPNF1-03. On the Holy Trinity; Doctrinal Treatises; Moral Treatises Title:

http://www.ccel.org/ccel/schaff/npnf103.html URL:

Schaff, Philip (1819-1893) Author(s):

Grand Rapids, MI: Christian Classics Ethereal Library Publisher:

New York: The Christian Literature Publishing Co., 1890 Print Basis:

Public Domain Rights:

Greek and Hebrew proofed by SLK to conform to print basis (even where this is in error)

General Comments:

All; Proofed; Early Church CCEL Subjects:

BR60 LC Call no:

Christianity LC Subjects:

Early Christian Literature. Fathers of the Church, etc.

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p. 18 This Work is Written Against Those Who Sophistically Assail the Faith of the Trinity, Through Misuse of Reason. They Who Dispute Concerning God Err from a Threefold Cause. Holy Scripture, Removing What is False, Leads Us on by Degrees to Things Divine. What True Immortality is. We are Nourished by Faith, that We May Be Enabled to Apprehend Things Divine.. . . .

p. 20 In What Manner This Work Proposes to Discourse Concerning the Trinity.. . . .

p. 21 What Augustin Requests from His Readers. The Errors of Readers Dull of Comprehension Not to Be Ascribed to the Author.. . . .

p. 22 What the Doctrine of the Catholic Faith is Concerning the Trinity.. . . .

p. 23 Of Difficulties Concerning the Trinity: in What Manner Three are One God, and How, Working Indivisibly, They Yet Perform Some Things Severally.. . . .

p. 24 That the Son is Very God, of the Same Substance with the Father. Not Only the Father, But the Trinity, is Affirmed to Be Immortal. All Things are Not from the Father Alone, But Also from the Son. That the Holy Spirit is Very God, Equal with the Father and the Son.. . . .

p. 28 In What Manner the Son is Less Than the Father, and Than Himself.. . . .

p. 29 The Texts of Scripture Explained Respecting the Subjection of the Son to the Father, Which Have Been Misunderstood. Christ Will Not So Give Up the Kingdom to the Father, as to Take It Away from Himself. The

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Beholding Him is the Promised End of All Actions. The Holy Spirit is Sufficient to Our Blessedness Equally with the Father.. . . .

p. 33 All are Sometimes Understood in One Person.. . . .

p. 34 In What Manner Christ Shall Deliver Up the Kingdom to God, Even the Father. The Kingdom Having Been Delivered to God, Even the Father, Christ Will Not Then Make Intercession for Us.. . . .

p. 36 By What Rule in the Scriptures It is Understood that the Son is Now Equal and Now Less.. . . .

p. 38 In What Manner the Son is Said Not to Know the Day and the Hour Which the Father Knows. Some Things Said of Christ According to the Form of God, Other Things According to the Form of a Servant. In What Way It is of Christ to Give the Kingdom, in What Not of Christ. Christ Will Both Judge and Not Judge.. . . .

p. 42 Diverse Things are Spoken Concerning the Same Christ, on Account of the Diverse Natures of the One Hypostasis [Theanthropic Person].

Why It is Said that the Father Will Not Judge, But Has Given Judgment to the Son.. . . .

p. 46 The equality of the Trinity maintained against objections drawn from those texts which speak of the sending of the Son and of the Holy Spirit.. . . .

p. 47 Preface.. . . .

p. 48 There is a Double Rule for Understanding the Scriptural Modes of Speech Concerning the Son of God. These Modes of Speech are of a Threefold Kind.. . . .

p. 49 That Some Ways of Speaking Concerning the Son are to Be Understood According to Either Rule.. . . .

p. 50 Some Things Concerning the Holy Spirit are to Be Understood According to the One Rule Only.. . . .

p. 51 The Glorification of the Son by the Father Does Not Prove Inequality.. . . .

p. 51 The Son and Holy Spirit are Not Therefore Less Because Sent. The Son is Sent Also by Himself. Of the Sending of the Holy Spirit.. . . . .

p. 54 The Creature is Not So Taken by the Holy Spirit as Flesh is by the Word.. . . .

p. 56 A Doubt Raised About Divine Appearances.. . . .

p. 57 The Entire Trinity Invisible.. . . .

p. 57 Against Those Who Believed the Father Only to Be Immortal and Invisible. The Truth to Be Sought by Peaceful Study.. . . .

p. 58 Whether God the Trinity Indiscriminately Appeared to the Fathers, or Any One Person of the Trinity. The Appearing of God to Adam. Of the Same Appearance. The Vision to Abraham.. . . .

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p. 61 Of the Same Appearance.. . . .

p. 62 The Appearance to Lot is Examined.. . . .

p. 63 The Appearance in the Bush.. . . .

p. 64 Of the Appearance in the Pillar of Cloud and of Fire.. . . .

p. 64 Of the Appearance on Sinai. Whether the Trinity Spake in that Appearance or Some One Person Specially.. . . .

p. 66 In What Manner Moses Saw God.. . . .

p. 67 How the Back Parts of God Were Seen. The Faith of the Resurrection of Christ. The Catholic Church Only is the Place from Whence the Back Parts of God are Seen. The Back Parts of God Were Seen by the Israelites. It is a Rash Opinion to Think that God the Father Only Was Never Seen by the Fathers.. . . .

p. 70 The Vision of Daniel.. . . .

p. 72 The appearances of God to the Old Testament saints are discussed.. . . .

p. 72 Preface.. . . .

p. 74 What is to Be Said Thereupon.. . . .

p. 75 The Will of God is the Higher Cause of All Corporeal Change. This is Shown by an Example.. . . .

p. 76 Of the Same Argument.. . . .

p. 77 God Uses All Creatures as He Will, and Makes Visible Things for the Manifestation of Himself.. . . .

p. 78 Why Miracles are Not Usual Works.. . . .

p. 79 Diversity Alone Makes a Miracle.. . . .

p. 79 Great Miracles Wrought by Magic Arts.. . . .

p. 80 God Alone Creates Those Things Which are Changed by Magic A r t . . . .

p. 82 The Original Cause of All Things is from God.. . . .

p. 84 In How Many Ways the Creature is to Be Taken by Way of Sign. The Eucharist.. . . .

p. 87 The Essence of God Never Appeared in Itself. Divine Appearances to the Fathers Wrought by the Ministry of Angels. An Objection Drawn from the Mode of Speech Removed. That the Appearing of God to Abraham Himself, Just as that to Moses, Was Wrought by Angels. The Same Thing is Proved by the Law Being Given to Moses by Angels.

What Has Been Said in This Book, and What Remains to Be Said in the Next.. . . .

p. 91 Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less

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because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son.. . . .

p. 92 Preface.. . . .

p. 93 We are Made Perfect by Acknowledgement of Our Own Weakness.

The Incarnate Word Dispels Our Darkness.. . . . p. 94 How We are Rendered Apt for the Perception of Truth Through the Incarnate Word.. . . .

p. 95 The One Death and Resurrection of The Body of Christ Harmonizes with Our Double Death and Resurrection of Body and Soul, to the Effect of Salvation. In What Way the Single Death of Christ is Bestowed Upon Our Double Death.. . . .

p. 97 The Ratio of the Single to the Double Comes from the Perfection of the Senary Number. The Perfection of The Senary Number is Commended in the Scriptures. The Year Abounds in The Senary Number.. . . .

p. 99 The Number Six is Also Commended in the Building Up of the Body of Christ and of the Temple at Jerusalem.. . . .

p. 99 The Three Days of the Resurrection, in Which Also the Ratio of Single to Double is Apparent.. . . .

p. 101 In What Manner We are Gathered from Many into One Through One Mediator.. . . .

p. 101 In What Manner Christ Wills that All Shall Be One in Himself.. . . .

p. 101 The Same Argument Continued.. . . .

p. 102 As Christ is the Mediator of Life, So the Devil is the Mediator of D e a t h . . . .

p. 103 Miracles Which are Done by Demons are to Be Spurned.. . . .

p. 103 The Devil the Mediator of Death, Christ of Life.. . . .

p. 104 The Death of Christ Voluntary. How the Mediator of Life Subdued the Mediator of Death. How the Devil Leads His Own to Despise the Death of Christ.. . . .

p. 107 Christ the Most Perfect Victim for Cleansing Our Faults. In Every Sacrifice Four Things are to Be Considered.. . . .

p. 107 They are Proud Who Think They are Able, by Their Own Righteousness, to Be Cleansed So as to See God.. . . .

p. 108 The Old Philosophers are Not to Be Consulted Concerning the Resurrection and Concerning Things to Come.. . . .

p. 109 In How Many Ways Things Future are Foreknown. Neither Philosophers, Nor Those Who Were Distinguished Among the Ancients, are to Be Consulted Concerning the Resurrection of the Dead.. . . .

p. 110 The Son of God Became Incarnate in Order that We Being Cleansed by Faith May Be Raised to the Unchangeable Truth.. . . .

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p. 111 In What Manner the Son Was Sent and Proclaimed Beforehand. How in the Sending of His Birth in the Flesh He Was Made Less Without Detriment to His Equality with the Father.. . . .

p. 112 The Sender and the Sent Equal. Why the Son is Said to Be Sent by the Father. Of the Mission of the Holy Spirit. How and by Whom He Was Sent. The Father the Beginning of the Whole Godhead.. . . .

p. 116 Of the Sensible Showing of the Holy Spirit, and of the Coeternity of the Trinity. What Has Been Said, and What Remains to Be Said.. . . .

p. 118 He proceeds to refute those arguments which the heretics put forward, not out of the Scriptures, but from their own conceptions. And first he refutes the objection, that to beget and to be begotten, or that to be begotten and not-begotten, being different, are therefore different substances, and shows that these things are spoken of God relatively, and not according to substance.. . . .

p. 118 What the Author Entreats from God, What from the Reader. In God Nothing is to Be Thought Corporeal or Changeable.. . . .

p. 119 God the Only Unchangeable Essence.. . . .

p. 119 The Argument of the Arians is Refuted, Which is Drawn from the Words Begotten and Unbegotten.. . . .

p. 120 The Accidental Always Implies Some Change in the Thing.. . . .

p. 121 Nothing is Spoken of God According to Accident, But According to Substance or According to Relation.. . . .

p. 121 Reply is Made to the Cavils of the Heretics in Respect to the Same Words Begotten and Unbegotten.. . . .

p. 123 The Addition of a Negative Does Not Change the Predicament.. . . . .

p. 124 Whatever is Spoken of God According to Substance, is Spoken of Each Person Severally, and Together of the Trinity Itself. One Essence in God, and Three, in Greek, Hypostases, in Latin, Persons.. . . .

p. 125 The Three Persons Not Properly So Called [in a Human Sense].. . . .

p. 126 Those Things Which Belong Absolutely to God as an Essence, are Spoken of the Trinity in the Singular, Not in the Plural.. . . .

p. 126 What is Said Relatively in the Trinity.. . . .

p. 127 In Relative Things that are Reciprocal, Names are Sometimes Wanting.. . . .

p. 128 How the Word Beginning (Principium) is Spoken Relatively in the Trinity.. . . .

p. 129 The Father and the Son the Only Beginning (Principium) of the Holy Spirit.. . . .

p. 130 Whether the Holy Spirit Was a Gift Before as Well as After He Was G i v e n . . . .

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p. 130 What is Said of God in Time, is Said Relatively, Not Accidentally.. . . .

p. 132 In reply to the argument alleged against the equality of the Son from the apostle’s words, saying that Christ is the ‘power of God and the wisdom of God,’ he propounds the question whether the Father Himself is not wisdom. But deferring for a while the answer to this, he adduces further proof of the unity and equality of the Father, the Son, and the Holy Spirit;

and that God ought to be said and believed to be a Trinity, not triple (triplicem). And he adds an explanation of the saying of Hilary—Eternity in the Father, Appearance in the Image, and Use in the Gift.. . . .

p. 132 The Son, According to the Apostle, is the Power and Wisdom of the Father. Hence the Reasoning of the Catholics Against the Earlier Arians.

A Difficulty is Raised, Whether the Father is Not Wisdom Himself, But Only the Father of Wisdom.. . . .

p. 133 What is Said of the Father and Son Together, and What Not.. . . .

p. 135 That the Unity of the Essence of the Father and the Son is to Be Gathered from the Words, ‘We are One.’ The Son is Equal to the Father Both in Wisdom and in All Other Things.. . . .

p. 136 The Same Argument Continued.. . . .

p. 136 The Holy Spirit Also is Equal to the Father and the Son in All Things.. . . .

p. 137 How God is a Substance Both Simple and Manifold.. . . .

p. 138 God is a Trinity, But Not Triple (Triplex).. . . .

p. 138 No Addition Can Be Made to the Nature of God.. . . .

p. 139 Whether One or the Three Persons Together are Called the Only God.. . . .

p. 140 Of the Attributes Assigned by Hilary to Each Person. The Trinity is Represented in Things that are Made.. . . .

p. 141 He resolves the question he had deferred, and teaches us that the Father, the Son, and the Holy Spirit is one power and one wisdom, no otherwise than one God and one essence. And he then inquires how it is that, in speaking of God, the Latins say, One essence, three persons; but the Greeks, One essence, three substances or hypostases.. . . .

p. 142 Augustin Returns to the Question, Whether Each Person of the Trinity by Itself is Wisdom. With What Difficulty, or in What Way, the Proposed Question is to Be Solved.. . . .

p. 145 The Father and the Son are Together One Wisdom, as One Essence, Although Not Together One Word.. . . .

p. 146 Why the Son Chiefly is Intimated in the Scriptures by the Name of Wisdom, While Both the Father and the Holy Spirit are Wisdom. That

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the Holy Spirit, Together with the Father and the Son, is One Wisdom.. . . .

p. 148 How It Was Brought About that the Greeks Speak of Three Hypostases, the Latins of Three Persons. Scripture Nowhere Speaks of Three Persons in One God.. . . .

p. 151 In God, Substance is Spoken Improperly, Essence Properly.. . . .

p. 152 Why We Do Not in the Trinity Speak of One Person, and Three Essences. What He Ought to Believe Concerning the Trinity Who Does Not Receive What is Said Above. Man is Both After the Image, and is the Image of God.. . . .

p. 155 He advances reasons to show not only that the Father is not greater than the Son, but that neither are both together anything greater than the Holy Spirit, nor any two together in the same Trinity anything greater than one, nor all three together anything greater than each singly. He also intimates that the nature of God may be understood from our understanding of truth, from our knowledge of the supreme good, and from our implanted love of righteousness; but above all, that our knowledge of God is to be sought through love, in which he notices a trio of things which contains a trace of the Trinity.. . . .

p. 156 Preface.—The Conclusion of What Has Been Said Above. The Rule to Be Observed in the More Difficult Questions of the Faith.. . . .

p. 156 It is Shown by Reason that in God Three are Not Anything Greater Than One Person.. . . .

p. 157 Every Corporeal Conception Must Be Rejected, in Order that It May Be Understood How God is Truth.. . . .

p. 158 How God May Be Known to Be the Chief Good. The Mind Does Not Become Good Unless by Turning to God.. . . .

p. 160 God Must First Be Known by an Unerring Faith, that He May Be Loved.. . . .

p. 161 How the Trinity May Be Loved Though Unknown.. . . .

p. 162 How the Man Not Yet Righteous Can Know the Righteous Man Whom He Loves.. . . .

p. 165 Of True Love, by Which We Arrive at the Knowledge of the Trinity. God is to Be Sought, Not Outwardly, by Seeking to Do Wonderful Things with the Angels, But Inwardly, by Imitating the Piety of Good Angels.. . . .

p. 166 That He Who Loves His Brother, Loves God; Because He Loves Love Itself, Which is of God, and is God.. . . .

p. 168 Our Love of the Righteous is Kindled from Love Itself of the Unchangeable Form of Righteousness.. . . .

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p. 168 There are Three Things in Love, as It Were a Trace of the Trinity.. . . .

p. 169 He instructs us that there is a kind of trinity discernible in man, who is the image of God, viz. the mind, and the knowledge by which the mind knows itself, and the love wherewith it loves both itself and its own knowledge;

these three being mutually equal and of one essence.. . . .

p. 169 In What Way We Must Inquire Concerning the Trinity.. . . .

p. 170 The Three Things Which are Found in Love Must Be Considered.. . .

p. 172 The Image of the Trinity in the Mind of Man Who Knows Himself and Loves Himself. The Mind Knows Itself Through Itself.. . . .

p. 172 The Three are One, and Also Equal, Viz. The Mind Itself, and the Love, and the Knowledge of It. That the Same Three Exist Substantially, and are Predicated Relatively. That the Same Three are Inseparable. That the Same Three are Not Joined and Commingled Like Parts, But that They are of One Essence, and are Relatives.. . . .

p. 174 That These Three are Several in Themselves, and Mutually All in All.. . . .

p. 175 There is One Knowledge of the Thing in the Thing Itself, and Another in Eternal Truth Itself. That Corporeal Things, Too, are to Be Judged the Rules of Eternal Truth.. . . .

p. 177 We Conceive and Beget the Word Within, from the Things We Have Beheld in the Eternal Truth. The Word, Whether of the Creature or of the Creator, is Conceived by Love.. . . .

p. 177 In What Desire and Love Differ.. . . .

p. 178 In the Love of Spiritual Things the Word Born is the Same as the Word Conceived. It is Otherwise in the Love of Carnal Things.. . . .

p. 178 Whether Only Knowledge that is Loved is the Word of the Mind.. . . . .

p. 179 That the Image or Begotten Word of the Mind that Knows Itself is Equal to the Mind Itself.. . . .

p. 180 Why Love is Not the Offspring of the Mind, as Knowledge is So. The Solution of the Question. The Mind with the Knowledge of Itself and the Love of Itself is the Image of the Trinity.. . . .

p. 182 That there is yet another and a more manifest trinity to be found in the mind of man, viz. in his memory, understanding, and will.. . . .

p. 182 The Love of the Studious Mind, that Is, of One Desirous to Know, is Not the Love of a Thing Which It Does Not Know.. . . .

p. 184 No One at All Loves Things Unknown.. . . .

p. 185 That When the Mind Loves Itself, It is Not Unknown to Itself.. . . .

p. 186 How the Mind Knows Itself, Not in Part, But as a Whole.. . . .

p. 187 Why the Soul is Enjoined to Know Itself. Whence Come the Errors of the Mind Concerning Its Own Substance.. . . .

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p. 188 The Opinion Which the Mind Has of Itself is Deceitful.. . . .

p. 188 The Opinions of Philosophers Respecting the Substance of the Soul.

The Error of Those Who are of Opinion that the Soul is Corporeal, Does Not Arise from Defective Knowledge of the Soul, But from Their Adding There to Something Foreign to It. What is Meant by Finding.. . . .

p. 190 How the Soul Inquires into Itself. Whence Comes the Error of the Soul Concerning Itself.. . . .

p. 190 The Mind Knows Itself, by the Very Act of Understanding the Precept to Know Itself.. . . .

p. 191 Every Mind Knows Certainly Three Things Concerning Itself—That It Understands, that It Is, and that It Lives.. . . .

p. 193 In Memory, Understanding [or Intelligence], and Will, We Have to Note Ability, Learning, and Use. Memory, Understanding, and Will are One Essentially, and Three Relatively.. . . .

p. 194 The Mind is an Image of the Trinity in Its Own Memory, and Understanding, and Will.. . . .

p. 195 That even in the outer man some traces of a trinity may be detected, as e.g., in the bodily sight, and in the recollection of objects seen with the bodily sight.. . . .

p. 195 A Trace of the Trinity Also In the Outer Man.. . . .

p. 196 A Certain Trinity in the Sight. That There are Three Things in Sight, Which Differ in Their Own Nature. In What Manner from a Visible Thing Vision is Produced, or the Image of that Thing Which is Seen. The Matter is Shown More Clearly by an Example. How These Three Combine in One.. . . .

p. 199 The Unity of the Three Takes Place in Thought, Viz. Of Memory, of Ternal Vision,and of Will Combining Both.. . . .

p. 200 How This Unity Comes to Pass.. . . .

p. 201 The Trinity of the Outer Man, or of External Vision, is Not an Image of God. The Likeness of God is Desired Even in Sins. In External Vision the Form of the Corporeal Thing is as It Were the Parent, Vision the Offspring; But the Will that Unites These Suggests the Holy Spirit.. . .

p. 202 Of What Kind We are to Reckon the Rest (Requies), and End (Finis), of the Will in Vision.. . . .

p. 203 There is Another Trinity in the Memory of Him Who Thinks Over Again What He Has Seen.. . . .

p. 205 Different Modes of Conceiving.. . . .

p. 207 Species is Produced by Species in Succession.. . . .

p. 208 The Imagination Also Adds Even to Things We Have Not Seen, Those Things Which We Have Seen Elsewhere.. . . .

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p. 208 Number, Weight, Measure.. . . .

p. 209 After premising the difference between wisdom and knowledge, he points out a kind of trinity in that which is properly called knowledge; but one which, although we have reached in it the inner man, is not yet to be called the image of God.. . . .

p. 209 Of What Kind are the Outer and the Inner Man.. . . .

p. 210 Man Alone of Animate Creatures Perceives the Eternal Reasons of Things Pertaining to the Body.. . . .

p. 211 The Higher Reason Which Belongs to Contemplation, and the Lower Which Belongs to Action, are in One Mind.. . . .

p. 211 The Trinity and the Image of God is in that Part of the Mind Alone Which Belongs to the Contemplation of Eternal Things.. . . .

p. 212 The Opinion Which Devises an Image of the Trinity in the Marriage of Male and Female, and in Their Offspring.. . . .

p. 212 Why This Opinion is to Be Rejected.. . . .

p. 214 How Man is the Image of God. Whether the Woman is Not Also the Image of God. How the Saying of the Apostle, that the Man is the Image of God, But the Woman is the Glory of the Man, is to Be Understood Figuratively and Mystically.. . . .

p. 217 Turning Aside from the Image of God.. . . .

p. 217 The Same Argument is Continued.. . . .

p. 218 The Lowest Degradation Reached by Degrees.. . . .

p. 218 The Image of the Beast in Man.. . . .

p. 219 There is a Kind of Hidden Wedlock in the Inner Man. Unlawful Pleasures of the Thoughts.. . . .

p. 221 The Opinion of Those Who Have Thought that the Mind Was Signified by the Man, the Bodily Sense by the Woman.. . . .

p. 221 What is the Difference Between Wisdom and Knowledge. The Worship of God is the Love of Him. How the Intellectual Cognizance of Eternal Things Comes to Pass Through Wisdom.. . . .

p. 223 In Opposition to the Reminiscence of Plato and Pythagoras. Pythagoras the Samian. Of the Difference Between Wisdom and Knowledge, and of Seeking the Trinity in the Knowledge of Temporal Things.. . . .

p. 225 He expounds this trinity that he has found in knowledge by commending Christian faith.. . . .

p. 225 The Attempt is Made to Distinguish Out of the Scriptures the Offices of Wisdom and of Knowledge. That in the Beginning of John Some Things that are Said Belong to Wisdom, Some to Knowledge. Some Things There are Only Known by the Help of Faith. How We See the Faith that

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is in Us. In the Same Narrative of John, Some Things are Known by the Sense of the Body, Others Only by the Reason of the Mind.. . . . .

p. 228 Faith a Thing of the Heart, Not of the Body; How It is Common and One and the Same in All Believers. The Faith of Believers is One, No Otherwise than the Will of Those Who Will is One.. . . .

p. 229 Some Desires Being the Same in All, are Known to Each. The Poet Ennius.. . . .

p. 230 The Will to Possess Blessedness is One in All, But the Variety of Wills is Very Great Concerning that Blessedness Itself.. . . .

p. 231 Of the Same Thing.. . . .

p. 232 Why, When All Will to Be Blessed, that is Rather Chosen by Which One Withdraws from Being So.. . . .

p. 232 Faith is Necessary, that Man May at Some Time Be Blessed, Which He Will Only Attain in the Future Life. The Blessedness of Proud Philosophers Ridiculous and Pitiable.. . . .

p. 234 Blessedness Cannot Exist Without Immortality.. . . .

p. 235 We Say that Future Blessedness is Truly Eternal, Not Through Human Reasonings, But by the Help of Faith. The Immortality of Blessedness Becomes Credible from the Incarnation of the Son of God.. . . .

p. 236 There Was No Other More Suitable Way of Freeing Man from the Misery of Mortality Than The Incarnation of the Word. The Merits Which are Called Ours are the Gifts of God.. . . .

p. 237 A Difficulty, How We are Justitified in the Blood of the Son of God.. . . .

p. 238 All, on Account of the Sin of Adam, Were Delivered into the Power of the Devil.. . . .

p. 239 Man Was to Be Rescued from the Power of the Devil, Not by Power, But by Righteousness.. . . .

p. 240 The Unobligated Death of Christ Has Freed Those Who Were Liable to Death.. . . .

p. 241 Of the Same Subject.. . . .

p. 242 The Remains of Death and the Evil Things of the World Turn to Good for the Elect. How Fitly the Death of Christ Was Chosen, that We Might Be Justified in His Blood. What the Anger of God is.. . . .

p. 244 Other Advantages of the Incarnation.. . . .

p. 244 Why the Son of God Took Man Upon Himself from the Race of Adam, and from a Virgin.. . . .

p. 245 What in the Incarnate Word Belongs to Knowledge, What to Wisdom.. . . .

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p. 247 What Has Been Treated of in This Book. How We Have Reached by Steps to a Certain Trinity, Which is Found in Practical Knowledge and True Faith.. . . .

p. 248 He speaks of the true wisdom of man, viz. that by which he remembers, understands, and loves God; and shows that it is in this very thing that the mind of man is the image of God, although his mind, which is here renewed in the knowledge of God, will only then be made the perfect likeness of God in that image when there shall be a perfect sight of God.. . . .

p. 249 What the Wisdom is of Which We are Here to Treat. Whence the Name of Philosopher Arose. What Has Been Already Said Concerning the Distinction of Knowledge and Wisdom.. . . .

p. 251 There is a Kind of Trinity in the Holding, Contemplating, and Loving of Faith Temporal, But One that Does Not Yet Attain to Being Properly an Image of God.. . . .

p. 251 A Difficulty Removed, Which Lies in the Way of What Has Just Been S a i d . . . .

p. 253 The Image of God is to Be Sought in the Immortality of the Rational Soul. How a Trinity is Demonstrated in the Mind.. . . .

p. 253 Whether the Mind of Infants Knows Itself.. . . .

p. 254 How a Kind of Trinity Exists in the Mind Thinking of Itself. What is the Part of Thought in This Trinity.. . . .

p. 256 The Thing is Made Plain by an Example. In What Way the Matter is Handled in Order to Help the Reader.. . . .

p. 257 The Trinity Which is the Image of God is Now to Be Sought in the Noblest Part of the Mind.. . . .

p. 258 Whether Justice and the Other Virtues Cease to Exist in the Future Life.. . . .

p. 259 How a Trinity is Produced by the Mind Remembering, Understanding, and Loving Itself.. . . .

p. 260 Whether Memory is Also of Things Present.. . . .

p. 261 The Trinity in the Mind is the Image of God, in that It Remembers, Understands, and Loves God, Which to Do is Wisdom.. . . .

p. 262 How Any One Can Forget and Remember God.. . . .

p. 262 The Mind Loves God in Rightly Loving Itself; And If It Love Not God, It Must Be Said to Hate Itself. Even a Weak and Erring Mind is Always Strong in Remembering, Understanding, and Loving Itself. Let It Be Turned to God, that It May Be Blessed by Remembering, Understanding, and Loving Him.. . . .

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p. 265 Although the Soul Hopes for Blessedness, Yet It Does Not Remember Lost Blessedness, But Remembers God and the Rules of Righteousness. The Unchangeable Rules of Right Living are Known Even to the Ungodly.. . . .

p. 266 How the Image of God is Formed Anew in Man.. . . .

p. 267 How the Image of God in the Mind is Renewed Until the Likeness of God is Perfected in It in Blessedness.. . . .

p. 268 Whether the Sentence of John is to Be Understood of Our Future Likeness with the Son of God in the Immortality Itself Also of the Body.. . . .

p. 269 John is Rather to Be Understood of Our Perfect Likeness with the Trinity in Life Eternal. Wisdom is Perfected in Happiness.. . . .

p. 271 He embraces in a brief compendium the contents of the previous books;

and finally shows that the Trinity, in the perfect sight of which consists the blessed life that is promised us, is here seen by us as in a glass and in an enigma, so long as it is seen through that image of God which we ourselves are.. . . .

p. 271 God is Above the Mind.. . . .

p. 271 God, Although Incomprehensible, is Ever to Be Sought. The Traces of the Trinity are Not Vainly Sought in the Creature.. . . .

p. 273 A Brief Recapitulation of All the Previous Books.. . . .

p. 275 What Universal Nature Teaches Us Concerning God.. . . .

p. 275 How Difficult It is to Demonstrate the Trinity by Natural Reason.. . . . .

p. 277 How There is a Trinity in the Very Simplicity of God. Whether and How the Trinity that is God is Manifested from the Trinities Which Have Been Shown to Be in Men.. . . .

p. 279 That It is Not Easy to Discover the Trinity that is God from the Trinities We Have Spoken of.. . . .

p. 281 How the Apostle Says that God is Now Seen by Us Through a Glass.. . . .

p. 282 Of the Term ‘Enigma,’ And of Tropical Modes of Speech.. . . .

p. 283 Concerning the Word of the Mind, in Which We See the Word of God, as in a Glass and an Enigma.. . . .

p. 285 The Likeness of the Divine Word, Such as It Is, is to Be Sought, Not in Our Own Outer and Sensible Word, But in the Inner and Mental One.

There is the Greatest Possible Unlikeness Between Our Word and Knowledge and the Divine Word and Knowledge.. . . .

p. 287 The Academic Philosophy.. . . .

p. 289 Still Further of the Difference Between the Knowledge and Word of Our Mind, and the Knowledge and Word of God.. . . .

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p. 290 The Word of God is in All Things Equal to the Father, from Whom It i s . . . .

p. 291 How Great is the Unlikeness Between Our Word and the Divine Word.

Our Word Cannot Be or Be Called Eternal.. . . .

p. 292 Our Word is Never to Be Equalled to the Divine Word, Not Even When We Shall Be Like God.. . . .

p. 293 How the Holy Spirit is Called Love, and Whether He Alone is So Called.

That the Holy Spirit is in the Scriptures Properly Called by the Name of Love.. . . .

p. 296 No Gift of God is More Excellent Than Love.. . . .

p. 297 The Holy Spirit is Called the Gift of God in the Scriptures. By the Gift of the Holy Spirit is Meant the Gift Which is the Holy Spirit. The Holy Spirit is Specially Called Love, Although Not Only the Holy Spirit in the Trinity is Love.. . . .

p. 300 Against Eunomius, Saying that the Son of God is the Son, Not of His Nature, But of His Will. Epilogue to What Has Been Said Already.. . . .

p. 302 Of the Likeness of the Father and of the Son Alleged to Be in Our Memory and Understanding. Of the Likeness of the Holy Spirit in Our Will or Love.. . . .

p. 303 How Great the Unlikeness is Between the Image of the Trinity Which We Have Found in Ourselves, and the Trinity Itself.. . . .

p. 303 Augustin Dwells Still Further on the Disparity Between the Trinity Which is in Man, and the Trinity Which is God. The Trinity is Now Seen Through a Glass by the Help of Faith, that It May Hereafter Be More Clearly Seen in the Promised Sight Face to Face.. . . .

p. 305 The Infirmity of the Human Mind.. . . .

p. 305 The Question Why the Holy Spirit is Not Begotten, and How He Proceeds from the Father and the Son, Will Only Be Understood When We are in Bliss.. . . .

p. 306 The Holy Spirit Twice Given by Christ. The Procession of the Holy Spirit from the Father and from the Son is Apart from Time, Nor Can He Be Called the Son of Both.. . . .

p. 309 What It is that Suffices Here to Solve the Question Why the Spirit is Not Said to Be Begotten, and Why the Father Alone is Unbegotten. What They Ought to Do Who Do Not Understand These Things.. . . .

p. 311 The Conclusion of the Book with a Prayer, and an Apology for Multitude of Words.. . . .

p. 313 The Enchiridion.. . . .

p. 313 Introductory Notice.. . . .

p. 314 Argument.. . . .

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p. 314 The Author Desires the Gift of True Wisdom for Laurentius.. . . .

p. 315 The Fear of God is Man’s True Wisdom.. . . .

p. 315 God is to Be Worshipped Through Faith, Hope, and Love.. . . .

p. 315 The Questions Propounded by Laurentius.. . . .

p. 316 Brief Answers to These Questions.. . . .

p. 316 Controversy Out of Place in a Handbook Like the Present.. . . .

p. 316 The Creed and the Lord’s Prayer Demand the Exercise of Faith, Hope, and Love.. . . .

p. 317 The Distinction Between Faith and Hope, and the Mutual Dependence of Faith, Hope, and Love.. . . .

p. 318 What We are to Believe. In Regard to Nature It is Not Necessary for the Christian to Know More Than that the Goodness of the Creator is the Cause of All Things.. . . .

p. 319 The Supremely Good Creator Made All Things Good.. . . .

p. 319 What is Called Evil in the Universe is But the Absence of Good.. . . . .

p. 319 All Beings Were Made Good, But Not Being Made Perfectly Good, are Liable to Corruption.. . . .

p. 320 There Can Be No Evil Where There is No Good; And an Evil Man is an Evil Good.. . . .

p. 321 Good and Evil are an Exception to the Rule that Contrary Attributes Cannot Be Predicated of the Same Subject. Evil Springs Up in What is Good, and Cannot Exist Except in What is Good.. . . .

p. 321 The Preceding Argument is in No Wise Inconsistent with the Saying of Our Lord: ‘A Good Tree Cannot Bring Forth Evil Fruit.’. . . .

p. 322 It is Not Essential to Man’s Happiness that He Should Know the Causes of Physical Convulsions; But It Is, that He Should Know the Causes of Good and Evil.. . . .

p. 322 The Nature of Error. All Error is Not Hurtful, Though It is Man’s Duty as Far as Possible to Avoid It.. . . .

p. 323 It is Never Allowable to Tell a Lie; But Lies Differ Very Much in Guilt, According to the Intention and the Subject.. . . .

p. 324 Men’s Errors Vary Very Much in the Magnitude of the Evils They Produce;

But Yet Every Error is in Itself an Evil.. . . .

p. 325 Every Error is Not a Sin. An Examination of the Opinion of the Academic Philosophers, that to Avoid Error We Should in All Cases Suspend Belief.. . . .

p. 326 Error, Though Not Always a Sin, is Always an Evil.. . . .

p. 326 A Lie is Not Allowable, Even to Save Another from Injury.. . . .

p. 327 Summary of the Results of the Preceding Discussion.. . . .

p. 327 The Secondary Causes of Evil are Ignorance and Lust.. . . .

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p. 328 God’s Judgments Upon Fallen Men and Angels. The Death of the Body is Man’s Peculiar Punishment.. . . .

p. 328 Through Adam’s Sin His Whole Posterity Were Corrupted, and Were Born Under the Penalty of Death, Which He Had Incurred.. . . .

p. 329 The State of Misery to Which Adam’s Sin Reduced Mankind, and the Restoration Effected Through the Mercy of God.. . . .

p. 329 When the Rebellious Angels Were Cast Out, the Rest Remained in the Enjoyment of Eternal Happiness with God.. . . .

p. 330 The Restored Part of Humanity Shall, in Accordance with the Promises of God, Succeed to the Place Which the Rebellious Angels Lost.. . . . .

p. 330 Men are Not Saved by Good Works, Nor by the Free Determination of Their Own Will, But by the Grace of God Through Faith.. . . .

p. 331 Faith Itself is the Gift of God; And Good Works Will Not Be Wanting in Those Who Believe.. . . .

p. 331 The Freedom of the Will is Also the Gift of God, for God Worketh in Us Both to Will and to Do.. . . .

p. 332 Men, Being by Nature the Children of Wrath, Needed a Mediator. In What Sense God is Said to Be Angry.. . . .

p. 333 The Ineffable Mystery of the Birth of Christ the Mediator Through the Virgin Mary.. . . .

p. 334 Jesus Christ, Being the Only Son of God, is at the Same Time Man.. . . .

p. 334 The Grace of God is Clearly and Remarkably Displayed in Raising the Man Christ Jesus to the Dignity of the Son of God.. . . .

p. 335 The Same Grace is Further Clearly Manifested in This, that the Birth of Christ According to the Flesh is of the Holy Ghost.. . . .

p. 335 Jesus Christ, According to the Flesh, Was Not Born of the Holy Spirit in Such a Sense that the Holy Spirit is His Father.. . . .

p. 336 Not Everything that is Born of Another is to Be Called a Son of that Other.. . . .

p. 336 Christ’s Birth Through the Holy Spirit Manifests to Us the Grace of God.. . . .

p. 337 Christ, Who Was Himself Free from Sin, Was Made Sin for Us, that We Might Be Reconciled to God.. . . .

p. 338 The Sacrament of Baptism Indicates Our Death with Christ to Sin, and Our Resurrection with Him to Newness of Life.. . . .

p. 338 Baptism and the Grace Which It Typifies are Open to All, Both Infants and Adults.. . . .

p. 338 In Speaking of Sin, the Singular Number is Often Put for the Plural, and the Plural for the Singular.. . . .

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p. 339 In Adam’s First Sin, Many Kinds of Sin Were Involved.. . . .

p. 339 It is Probable that Children are Involved in the Guilt Not Only of the First Pair, But of Their Own Immediate Parents.. . . .

p. 340 It is Difficult to Decide Whether the Sins of a Man’s Other Progenitors are Imputed to Him.. . . .

p. 340 The Guilt of the First Sin is So Great that It Can Be Washed Away Only in the Blood of the Mediator, Jesus Christ.. . . .

p. 340 Christ Was Not Regenerated in the Baptism of John, But Submitted to It to Give Us an Example of Humility, Just as He Submitted to Death, Not as the Punishment of Sin, But to Take Away the Sin of the World.. . . . .

p. 341 Christ Took Away Not Only the One Original Sin, But All the Other Sins that Have Been Added to It.. . . .

p. 341 All Men Born of Adam are Under Condemnation, and Only If New Born in Christ are Freed from Condemnation.. . . .

p. 342 In Baptism, Which is the Similitude of the Death and Resurrection of Christ, All, Both Infants and Adults, Die to Sin that They May Walk in Newness of Life.. . . .

p. 343 Christ’s Cross and Burial, Resurrection, Ascension, and Sitting Down at the Right Hand of God, are Images of the Christian Life.. . . .

p. 343 Christ’s Second Coming Does Not Belong to the Past, But Will Take Place at the End of the World.. . . .

p. 343 The Expression, ‘Christ Shall Judge the Quick and the Dead,’ May Be Understood in Either of Two Senses.. . . .

p. 344 The Holy Spirit and the Church. The Church is the Temple of God.. . . .

p. 345 The Condition of the Church in Heaven.. . . .

p. 345 We Have No Certain Knowledge of the Organization of the Angelic Society.. . . .

p. 346 The Bodies Assumed by Angels Raise a Very Difficult, and Not Very Useful, Subject of Discussion.. . . .

p. 346 It is More Necessary to Be Able to Detect the Wiles of Satan When He Transforms Himself into an Angel of Light.. . . .

p. 347 The Church on Earth Has Been Redeemed from Sin by the Blood of a Mediator.. . . .

p. 347 By the Sacrifice of Christ All Things are Restored, and Peace is Made Between Earth and Heaven.. . . .

p. 347 The Peace of God, Which Reigneth in Heaven, Passeth All Understanding.. . . .

p. 348 Pardon of Sin Extends Over the Whole Mortal Life of the Saints, Which, Though Free from Crime, is Not Free from Sin.. . . .

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p. 349 God Pardons Sins, But on Condition of Penitence, Certain Times for Which Have Been Fixed by the Law of the Church.. . . .

p. 349 The Pardon of Sin Has Reference Chiefly to the Future Judgment.. . . .

p. 350 Faith Without Works is Dead, and Cannot Save a Man.. . . .

p. 350 The True Sense of the Passage I Cor. III. 11–15 About Those Who are Saved, Yet So as by Fire.. . . .

p. 351 It is Not Impossible that Some Believers May Pass Through a Purgatorial Fire in the Future Life.. . . .

p. 352 Almsgiving Will Not Atone for Sin Unless the Life Be Changed.. . . . .

p. 352 The Daily Prayer of the Believer Makes Satisfaction for the Trivial Sins that Daily Stain His Life.. . . .

p. 353 There are Many Kinds of Alms, the Giving of Which Assists to Procure Pardon for Our Sins.. . . .

p. 353 The Greatest of All Alms is to Forgive Our Debtors and to Love Our Enemies.. . . .

p. 354 God Does Not Pardon the Sins of Those Who Do Not from the Heart Forgive Others.. . . .

p. 354 The Wicked and the Unbelieving are Not Made Clean by the Giving of Alms, Except They Be Born Again.. . . .

p. 355 To Give Alms Aright, We Should Begin with Ourselves, and Have Pity Upon Our Own Souls.. . . .

p. 356 If We Would Give Alms to Ourselves, We Must Flee Iniquity; For He Who Loveth Iniquity Hateth His Soul.. . . .

p. 356 What Sins are Trivial and What Heinous is a Matter for God’s Judgment.. . . .

p. 357 Sins Which Appear Very Trifling, are Sometimes in Reality Very Serious.. . . .

p. 358 Sins, However Great and Detestable, Seem Trivial When We are Accustomed to Them.. . . .

p. 358 There are Two Causes of Sin, Ignorance and Weakness; And We Need Divine Help to Overcome Both.. . . .

p. 359 The Mercy of God is Necessary to True Repentance.. . . .

p. 359 The Man Who Despises the Mercy of God is Guilty of the Sin Against the Holy Ghost.. . . .

p. 359 The Resurrection of the Body Gives Rise to Numerous Questions.. . . .

p. 360 The Case of Abortive Conceptions.. . . .

p. 360 If They Have Ever Lived, They Must of Course Have Died, and Therefore Shall Have a Share in the Resurrection of the Dead.. . . .

p. 360 The Case of Monstrous Births.. . . .

p. 361 The Material of the Body Never Perishes.. . . .

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p. 361 But This Material May Be Differently Arranged in the Resurrection Body.. . . .

p. 362 If There Be Differences and Inequalities Among the Bodies of Those Who Rise Again, There Shall Be Nothing Offensive or Disproportionate in Any.. . . .

p. 362 The Bodies of the Saints Shall at The Resurrection Be Spiritual Bodies.. . . .

p. 363 The Resurrection of the Lost.. . . .

p. 363 Both the First and the Second Deaths are the Consequence of Sin.

Punishment is Proportioned to Guilt.. . . .

p. 363 The Saints Shall Know More Fully in the Next World the Benefits They Have Received by Grace.. . . .

p. 364 God’s Judgments Shall Then Be Explained.. . . .

p. 364 The Omnipotent God Does Well Even in the Permission of Evil.. . . . .

p. 365 In What Sense Does the Apostle Say that ’God Will Have All Men to Be Saved,’ When, as a Matter of Fact, All are Not Saved?. . . .

p. 365 Predestination to Eternal Life is Wholly of God’s Free Grace.. . . .

p. 366 As God’s Mercy is Free, So His Judgments are Just, and Cannot Be Gainsaid.. . . .

p. 367 The Will of God is Never Defeated, Though Much is Done that is Contrary to His Will.. . . .

p. 368 The Will of God, Which is Always Good, is Sometimes Fulfilled Through the Evil Will of Man.. . . .

p. 368 The Will of the Omnipotent God is Never Defeated, and is Never Evil.. . . .

p. 369 Interpretation of the Expression in I Tim. II. 4: ‘Who Will Have All Men to Be Saved.’. . . .

p. 370 God, Foreknowing the Sin of the First Man, Ordered His Own Purposes Accordingly.. . . .

p. 370 Man Was So Created as to Be Able to Choose Either Good or Evil: in the Future Life, the Choice of Evil Will Be Impossible.. . . .

p. 371 The Grace of God Was Necessary to Man’s Salvation Before the Fall as Well as After It.. . . .

p. 371 Eternal Life, Though the Reward of Good Works, is Itself the Gift of God.. . . .

p. 372 A Mediator Was Necessary to Reconcile Us to God; And Unless This Mediator Had Been God, He Could Not Have Been Our Redeemer.. . .

p. 372 The State of the Soul During the Interval Between Death and the Resurrection.. . . .

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p. 372 The Benefit to the Souls of the Dead from the Sacraments and Alms of Their Living Friends.. . . .

p. 373 After the Resurrection There Shall Be Two Distinct Kingdoms, One of Eternal Happiness, the Other of Eternal Misery.. . . .

p. 373 There is No Ground in Scripture for the Opinion of Those Who Deny the Eternity of Future Punishments.. . . .

p. 374 The Death of the Wicked Shall Be Eternal in the Same Sense as the Life of the Saints.. . . .

p. 374 Having Dealt with Faith, We Now Come to Speak of Hope. Everything that Pertains to Hope is Embraced in the Lord’s Prayer.. . . .

p. 375 The Seven Petitions of the Lord’s Prayer, According to Matthew.. . . . .

p. 375 Luke Expresses the Substance of These Seven Petitions More Briefly in Five.. . . .

p. 376 Love, Which is Greater Than Faith and Hope, is Shed Abroad in Our Hearts by the Holy Ghost.. . . .

p. 376 The Four Stages of the Christian’s Life, and the Four Corresponding Stages of the Church’s History.. . . .

p. 377 The Grace of Regeneration Washes Away All Past Sin and All Original G u i l t . . . .

p. 377 Death Cannot Injure Those Who Have Received the Grace of Regeneration.. . . .

p. 378 Love is the End of All the Commandments, and God Himself is L o v e . . . .

p. 378 Conclusion.. . . .

p. 379 On the Catechising of the Uninstructed.. . . .

p. 380 How Augustin Writes in Answer to a Favor Asked by a Deacon of Carthage.. . . .

p. 381 How It Often Happens that a Discourse Which Gives Pleasure to the Hearer is Distasteful to the Speaker; And What Explanation is to Be Offered of that Fact.. . . .

p. 383 Of the Full Narration to Be Employed in Catechising.. . . .

p. 385 That the Great Reason for the Advent of Christ Was the Commendation of Love.. . . .

p. 387 That the Person Who Comes for Catechetical Instruction is to Be Examined with Respect to His Views, on Desiring to Become a Christian.. . . .

p. 388 Of the Way to Commence the Catechetical Instruction, and of the Narration of Facts from the History of the World’s Creation on to the Present Times of the Church.. . . .

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p. 389 Of the Exposition of the Resurrection, the Judgment, and Other Subjects, Which Should Follow This Narration.. . . .

p. 390 Of the Method to Be Pursued in Catechising Those Who Have Had a Liberal Education.. . . .

p. 392 Of the Method in Which Grammarians and Professional Speakers are to Be Dealt with.. . . .

p. 393 Of the Attainment of Cheerfulness in the Duty of Catechising, and of Various Causes Producing Weariness in the Catechumen.. . . .

p. 395 Of the Remedy for the Second Source of Weariness.. . . .

p. 397 Of the Remedy for the Third Source of Weariness.. . . .

p. 398 Of the Remedy for the Fourth Source of Weariness.. . . .

p. 400 Of the Remedy Against the Fifth and Sixth Sources of Weariness.. . . .

p. 402 Of the Method in Which Our Address Should Be Adapted to Different Classes of Hearers.. . . .

p. 403 A Specimen of a Catechetical Address; And First, the Case of a Catechumen with Worthy Views.. . . .

p. 405 The Specimen of Catechetical Discourse Continued, in Reference Specially to the Reproval of False Aims on the Catechumen’s Part.. . . .

p. 407 Of What is to Be Believed on the Subject of the Creation of Man and Other Objects.. . . .

p. 408 Of the Co-Existence of Good and Evil in the Church, and Their Final Separation.. . . .

p. 410 Of Israel’s Bondage in Egypt, Their Deliverance, and Their Passage Through the Red Sea.. . . .

p. 412 Of the Babylonish Captivity, and the Things Signified Thereby.. . . .

p. 413 Of the Six Ages of the World.. . . .

p. 415 Of the Mission of the Holy Ghost Fifty Days After Christ’s Resurrection.. . . .

p. 417 Of the Church in Its Likeness to a Vine Sprouting and Suffering Pruning.. . . .

p. 418 Of Constancy in the Faith of the Resurrection.. . . .

p. 421 Of the Formal Admission of the Catechumen, and of the Signs Therein Made Use of.. . . .

p. 422 Of the Prophecies of the Old Testament in Their Visible Fulfillment in the Church.. . . .

p. 424 A Treatise on Faith and the Creed.. . . .

p. 427 Of the Origin and Object of the Composition.. . . .

p. 427 Of God and His Exclusive Eternity.. . . .

p. 429 Of the Son of God, and His Peculiar Designation as the Word.. . . .

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p. 430 Of the Son of God as Neither Made by the Father Nor Less Than the Father, and of His Incarnation.. . . .

p. 434 Of Christ’s Passion, Burial, and Resurrection.. . . .

p. 434 Of Christ’s Ascension into Heaven.. . . .

p. 435 Of Christ’s Session at the Father’s Right Hand.. . . .

p. 436 Of Christ’s Coming to Judgment.. . . .

p. 436 Of the Holy Spirit and the Mystery of the Trinity.. . . .

p. 441 Of the Catholic Church, the Remission of Sins, and the Resurrection of the Flesh.. . . .

p. 444 Concerning Faith of Things Not Seen.. . . .

p. 444 Section 1. . . .

p. 445 Section 2. . . .

p. 446 Section 3. . . .

p. 446 Section 4. . . .

p. 447 Section 5. . . .

p. 448 Section 6. . . .

p. 449 Section 7. . . .

p. 451 Section 8. . . .

p. 451 Section 9. . . .

p. 452 Section 10. . . .

p. 453 Section 11. . . .

p. 453 On the Profit of Believing.. . . .

p. 453 Translator’s Preface.. . . .

p. 454 Section 1. . . .

p. 454 Section 2. . . .

p. 455 Section 3. . . .

p. 456 Section 4. . . .

p. 456 Section 5. . . .

p. 457 Section 6. . . .

p. 457 Section 7. . . .

p. 458 Section 8. . . .

p. 459 Section 9. . . .

p. 460 Section 10. . . .

p. 461 Section 11. . . .

p. 462 Section 12. . . .

p. 462 Section 13. . . .

p. 463 Section 14. . . .

p. 464 Section 15. . . .

p. 464 Section 16. . . .

p. 465 Section 17. . . .

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p. 465 Section 18. . . .

p. 466 Section 19. . . .

p. 466 Section 20. . . .

p. 467 Section 21. . . .

p. 467 Section 22. . . .

p. 468 Section 23. . . .

p. 469 Section 24. . . .

p. 470 Section 25. . . .

p. 472 Section 26. . . .

p. 472 Section 27. . . .

p. 473 Section 28. . . .

p. 474 Section 29. . . .

p. 474 Section 30. . . .

p. 474 Section 31. . . .

p. 476 Section 32. . . .

p. 476 Section 33. . . .

p. 477 Section 34. . . .

p. 478 Section 35. . . .

p. 479 Section 36. . . .

p. 480 On the Creed.. . . .

p. 480 Section 1. . . .

p. 481 Section 2. . . .

p. 482 Section 3. . . .

p. 482 Section 4. . . .

p. 483 Section 5. . . .

p. 483 Section 6. . . .

p. 483 Section 7. . . .

p. 484 Section 8. . . .

p. 485 Section 9. . . .

p. 485 Section 10. . . .

p. 487 Section 11. . . .

p. 487 Section 12. . . .

p. 488 Section 13. . . .

p. 488 Section 14. . . .

p. 489 Section 15. . . .

p. 489 Section 16. . . .

p. 489 Section 17. . . .

p. 491 Moral Treatises of St. Augustin. . . .

p. 491 On Continence.. . . .

p. 491 Section 1. . . .

NPNF1-03. On the Holy Trinity; Doctrinal Treatises; Moral Treatises

Treatises; Moral Treatises

by

Philip Schaff

Table of Contents