CHAPTER LX.

To none of these is another necessary that he may remember, conceive, or love: since each taken by himself is memory and intelligence and love and all that is necessarily inherent in the supreme Being.

BUT, while this discussion engages our attention, I think that this truth, which occurs to me as I reflect, ought to be most carefully commended to memory. The Father must be so conceived of as memory, the Son as intelligence, and the Spirit as love, that it 120shall also be understood that the Father does not need the Son, or the Spirit common to them, nor the Son the Father, or the same Spirit, nor the Spirit the Father, or the Son: as if the Father were able, through his own power, only to remember, but to conceive only through the Son, and to love only through the Spirit of himself and his son; and the Son could only conceive or understand (intelligere) through himself, but remembered through the Father, and loved through his Spirit; and this Spirit were able through himself alone only to love, while the Father remembers for him, and the Son conceives or understands (intelligit) for him.

For, since among these three each one taken separately is so perfectly the supreme Being and the supreme Wisdom that through himself he remembers and conceives and loves, it must be that none of these three needs another, in order either to remember or to conceive or to love. For, each taken separately is essentially memory and intelligence and love, and all that is necessarily inherent in the supreme Being.

Yet there are not three, but one Father and one Son and one Spirit.

AND here I see a question arises. For, if the Father is intelligence and love as well as memory, and the Son is memory and love as well as intelligence, and the Spirit is no less memory and intelligence than love; how is it that the Father is not a Son and a Spirit of some being? and why is not the Son the Father and the Spirit of some being? and why is not this Spirit the Father of some being, and the Son of 121some being? For it was understood, that the Father was memory, the Son intelligence, and the Spirit love.

But this question is easily answered, if we consider the truths already disclosed in our discussion. For the Father, even though he is intelligence and love, is not for that reason the Son or the Spirit of any being; since he is not intelligence, begotten of any, or love, proceeding from any, but whatever he is, he is only the begetter, and is he from whom the other proceeds.

The Son also, even though by his own power he remembers and loves, is not, for that reason, the Father or the Spirit of any; since he is not memory as begetter, or love as proceeding from another after the likeness of his Spirit, but whatever being he has he is only begotten and is he from whom the Spirit proceeds.

The Spirit, too, is not necessarily Father or Son, because his own memory and intelligence are sufficient to him; since he is not memory as begetter, or intelligence as begotten, but he alone, whatever he is, proceeds or emanates.

What, then, forbids the conclusion that in the supreme Being there is only one Father, one Son, one Spirit, and not three Fathers or Sons or Spirits?