Azione Romana

On the Holy Trinity

sant'Agostino d'Ippona (354–430 d.C.) · De Trinitate · PL 42, 818–1098

  1. 0. On the Holy Trinity
  2. 1. The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son
  3. 2. 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
  4. 3. The appearances of God to the Old Testament saints are discussed
  5. 4. 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 because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son
  6. 5. 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
  7. 6. 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
  8. 7. 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
  9. 8. 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
  10. 9. 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
  11. 10. 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
  12. 11. 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
  13. 12. 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
  14. 13. He expounds this trinity that he has found in knowledge by commending Christian faith
  15. 14. 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
  16. 15. 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

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Philip Schaff (ed.), Buffalo/New York: Christian Literature Publishing Co., 1886-1889. Public domain: English translation first published 1885-1900 (Nicene and Post-Nicene Fathers, First Series). Latin: Migne, Patrologia Latina (1844-1855), public domain; transcription from Corpus Corporum (University of Zurich).

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