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43. A thing itself, then, which is a trinity is different from the
image of a trinity in some other thing; by reason of which image, at
the same time that also in which these three things are is called an
image; just as both the panel, and the picture painted on it, are at
the same time called an image; but by reason of the picture painted on
it, the panel also is called by the name of image. But in that
Highest Trinity, which is incomparably above all things, there is so
great an indivisibility, that whereas a trinity of men cannot be called
one man, in that, there both is said to be and is one God, nor is
that Trinity in one God, but it is one God. Nor, again, as that
image in the case of man has these three things but is one person, so
is it with the Trinity; but therein are three persons, the Father of
the Son, and the Son of the Father, and the Spirit of both Father
and Son. For although the memory in the case of man, and especially
that memory which beasts have not viz. the memory by which things
intelligible are so contained as that they have not entered that memory
through the bodily senses has in this image of the Trinity, in
proportion to its own small measure, a likeness of the Father,
incomparably unequal, yet of some sort, whatever it be: and likewise
the understanding in the case of man, which by the purpose of the
thought is formed thereby, when that which is known is said, and there
is a word of the heart belonging to no tongue, has in its own great
disparity some likeness of the Son; and love in the case of man
proceeding from knowledge, and combining memory and understanding, as
though common to parent and offspring, whereby it is understood to be
neither parent nor offspring, has in that image, some, however
exceedingly unequal, likeness of the Holy Spirit: it is nevertheless
not the case, that, as in that image of the Trinity, these three are
not one man, but belong to one man, so in the Highest Trinity
itself, of which this is an image, these three belong to one God,
but they are one God, and these are three persons, not one. A thing
certainly wonderfully ineffable, or ineffably wonderful, that while
this image of the Trinity is one person, but the Highest Trinity
itself is three persons, yet that Trinity of three persons is more
indivisible than this of one. For that [Trinity], in the nature of
the Divinity, or perhaps better Deity, is that which it is, and is
mutually and always unchangeably equal: and there was no time when it
was not, or when it was otherwise; and there will be no time when it
will not be, or when it will be otherwise. But these three that are
in the inadequate image, although they are not separate in place, for
they are not bodies, yet are now in this life mutually separate in
magnitude. For that there are therein no several bulks, does not
hinder our seeing that memory is greater than understanding in one man,
but the contrary in another; and that in yet another these two are
overpassed by the greatness of love; and this whether the two
themselves are or are not equal to one another. And so each two by
each one, and each one by each two, and each one by each one: the
less are surpassed by the greater. And when they have been healed of
all infirmity, and are mutually equal, not even then will that thing
which by grace will not be changed, be made equal to that which by
nature cannot change, because the creature cannot be equalled to the
Creator, and when it shall be healed from all infirmity, will be
changed.
44. But when the sight shall have come which is promised anew to us
face to face, we shall see this not only incorporeal but also
absolutely indivisible and truly unchangeable Trinity far more clearly
and certainly than we now see its image which we ourselves are: and yet
they who see through this glass and in this enigma, as it is permitted
in this life to see, are not those who behold in their own mind the
things which we have set in order and pressed upon them; but those who
see this as if an image, so as to be able to refer what they see, in
some way be it what it may, to Him whose image it is, and to see that
also by conjecturing, which they see through the image by beholding,
since they cannot yet see face to face. For the apostle does not say,
We see now a glass, but, We see now through a glass.
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