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15. This trinity, then, of the mind is not therefore the image of
God, because the mind remembers itself, and understands and loves
itself; but because it can also remember, understand, and love Him
by whom it was made. And in so doing it is made wise itself. But if
it does not do so, even when it remembers, understands, and loves
itself, then it is foolish. Let it then remember its God, after
whose image it is made, and let it understand and love Him. Or to
say the same thing more briefly, let it worship God, who is not
made, by whom because itself was made, it is capable and can be
partaker of Him; wherefore it is written, "Behold, the worship of
God, that is wisdom." And then it will be wise, not by its own
light, but by participation of that supreme Light; and wherein it is
eternal, therein shall reign in blessedness. For this wisdom of man
is so called, in that it is also of God. For then it is true
wisdom; for if it is human, it is vain. Yet not so of God, as is
that wherewith God is wise. For He is not wise by partaking of
Himself, as the mind is by partaking of God. But as we call it the
righteousness of God, not only when we speak of that by which He
Himself is righteous, but also of that which He gives to man when He
justifies the ungodly, which latter righteousness the apostle
commending, says of some, that "not knowing the righteousness of God
and going about to establish their own righteousness,they are not
subject to the righteousness of God;" so also it may be said of
some, that not knowing the wisdom of God and going about to establish
their own wisdom, they are not subject to the wisdom of God.
16. There is, then, a nature not made, which made all other
natures, great and small, and is without doubt more excellent than
those which it has made, and therefore also than that of which we are
speaking; viz. than the rational and intellectual nature, which is
the mind of man, made after the image of Him who made it. And that
nature, more excellent than the rest, is God. And indeed "He is
not far from every one of us," as the apostle says, who adds, "For
in Him we live, and are moved, and have our being." And if this
were said in respect to the body, it might be understood even of this
corporeal world; for in it too in respect to the body, we live, and
are moved, and have our being. And therefore it ought to be taken in
a more excellent way, and one that is spiritual, not visible, in
respect to the mind, which is made after His image For what is there
that is not in Him, of whom it is divinely written, "For of Him,
and through Him, and in Him, are all things"? If, then, all
things are in Him, in whom can any possibly live that do live, or be
moved that are moved, except in Him in whom they are? Yet all are
not with Him in that way in which it is said to Him, "I am
continually with Thee." Nor is He with all in that way in which we
say, The Lord be with you. And so it is the especial wretchedness
of man not to be with Him, without whom he cannot be. For, beyond a
doubt, he is not without Him in whom he is; and yet if he does not
remember, and understand, and love Him, he is not with Him. And
when any one absolutely forgets a thing, certainly it is impossible
even to remind him of it.
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