Chapter 12.—The Trinity in the Mind is the Image of God, in that It Remembers, Understands, and Loves God, Which to Do is Wisdom.

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.”874    Job xxviii. 28 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;”875    Rom. x. 3 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.”876    Acts xvii. 27, 28 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”?877    Rom. xi. 36 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.”878    Ps. lxxiii. 23 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.

CAPUT XII.

15. Trinitas in mente eo est imago Dei, quo meminit, intelligit et diligit Deum, quod est sapientia. Haec igitur trinitas mentis non propterea Dei est imago, quia sui meminit mens, et intelligit ac diligit se: sed quia potest etiam meminisse, et intelligere, et amare a quo facta est. Quod cum facit, sapiens ipsa fit. Si autem non facit, etiam cum sui meminit, seseque intelligit ac diligit, stulta est. Meminerit itaque Dei sui, ad cujus imaginem facta est, eumque intelligat atque diligat. Quod ut brevius dicam, colat Deum non factum, cujus ab eo capax est facta, et cujus particeps esse potest; propter quod scriptum est, Ecce Dei cultus est sapientia (Job XXVIII, 28): et non sua luce, sed summae illius lucis participatione sapiens erit, atque ubi aeterna, ibi beata regnabit. Sic enim dicitur ista hominis sapientia, ut etiam Dei sit. Tunc enim vera est: nam si humana est, vana est. Verum non ita Dei qua sapiens est Deus. Neque enim participatione sui sapiens est, sicut mens participatione Dei. Sed quemadmodum dicitur etiam justitia Dei, non solum illa qua ipse justus est, sed quam dat homini cum justificat impium, quam commendans Apostolus ait de quibusdam, Ignorantes enim Dei justitiam, et suam justitiam volentes constituere, justitiae Dei non sunt subjecti (Rom. X, 3): sic etiam dici potest de quibusdam, Ignorantes Dei sapientiam, et suam volentes constituere, sapientiae Dei non sunt subjecti.

16. Est igitur natura non facta, quae fecit omnes caeteras magnas parvasque naturas, eis quas fecit sine dubitatione praestantior, ac per hoc hac etiam de qua loquimur, rationali et intellectuali, quae hominis mens est, ad ejus qui eam fecit imaginem facta. Illa autem caeteris natura praestantior Deus est. Et quidem non longe positus ab unoquoque nostrum, sicut Apostolus dicit; adjungens, In illo enim vivimus, et movemur, et sumus (Act. XVII, 27, 28). Quod si secundum corpus diceret, etiam de isto corporeo mundo posset intelligi. Nam et in illo secundum corpus vivimus, movemur, et sumus. Unde secundum mentem quae facta est ad ejus imaginem, debet hoc accipi, excellentiore quodam, eodemque non visibili, sed intelligibili modo. Nam quid non est in ipso, de quo divine scriptum est, Quoniam ex ipso, et per ipsum, et in ipso sunt omnia (Rom. XI, 36)? Proinde si in ipso sunt omnia, in quo tandem possunt vivere quae vivunt, et moveri quae moventur, nisi in quo sunt? Non tamen omnes cum illo sunt eo modo quo ei dictum 1049 est, Ego semper tecum (Psal. LXXII, 23). Nec ipse cum omnibus eo modo quo dicimus, Dominus vobiscum. Magna itaque hominis miseria est cum illo non esse, sine quo non potest esse. In quo enim est, procul dubio sine illo non est: et tamen si ejus non meminit, eumque non intelligit, nec diligit, cum illo non est. Quod autem quisque penitus obliviscitur, nec commoneri ejus utique potest.