City of God: Book Eleven

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Editor's Summary: Of This Part of the Work, Wherein We Begin to Explain the Origin and End of the Two Cities. Of the Knowledge of God, to Which No Man Can Attain Save Through the Mediator Between God and Men, the Man Christ Jesus. Of the Authority of the Canonical Scriptures Composed by the Divine Spirit.

That the World is Neither Without Beginning, Nor Yet Created by a New Decree of God, by Which He Afterwards Willed What He Had Not Before Willed. That We Ought Not to Seek to Comprehend the Infinite Ages of Time Before the World, Nor the Infinite Realms of Space. That the World and Time Had Both One Beginning, and the One Did Not Anticipate the Other. Of the Nature of the First Days, Which are Said to Have Had Morning and Evening, Before There Was a Sun. What We are to Understand of God’s Resting on the Seventh Day, After the Six Days’ Work. What the Scriptures Teach Us to Believe Concerning the Creation of the Angels.

Of the Simple and Unchangeable Trinity, Father, Son, and Holy Ghost, One God, in Whom Substance and Quality are Identical. Whether the Angels that Fell Partook of the Blessedness Which the Holy Angels Have Always Enjoyed from the Time of Their Creation. A Comparison of the Blessedness of the Righteous, Who Have Not Yet Received the Divine Reward, with that of Our First Parents in Paradise.Whether All the Angels Were So Created in One Common State of Felicity, that Those Who Fell Were Not Aware that They Would Fall, and that Those Who Stood Received Assurance of Their Own Perseverance After the Ruin of the Fallen. An Explanation of What is Said of the Devil, that He Did Not Abide in the Truth, Because the Truth Was Not in Him. How We are to Understand the Words, ‘The Devil Sinneth from the Beginning.’

Of the Ranks and Differences of the Creatures, Estimated by Their Utility, or According to the Natural Gradations of Being. That the Flaw of Wickedness is Not Nature, But Contrary to Nature, and Has Its Origin, Not in the Creator, But in the Will. Of the Beauty of the Universe, Which Becomes, by God’s Ordinance, More Brilliant by the Opposition of Contraries. What, Seemingly, We are to Understand by the Words, ‘God Divided the Light from the Darkness.’ Of the Words Which Follow the Separation of Light and Darkness, ‘And God Saw the Light that It Was Good.’ Of God’s Eternal and Unchangeable Knowledge and Will, Whereby All He Has Made Pleased Him in the Eternal Design as Well as in the Actual Result. Of Those Who Do Not Approve of Certain Things Which are a Part of This Good Creation of a Good Creator, and Who Think that There is Some Natural Evil. Of the Error in Which the Doctrine of Origen is Involved.

Of the Divine Trinity, and the Indications of Its Presence Scattered Everywhere Among Its Works. Of the Division of Philosophy into Three Parts. Of the Image of the Supreme Trinity, Which We Find in Some Sort in Human Nature Even in Its Present State. Of Existence, and Knowledge of It, and the Love of Both. Whether We Ought to Love the Love Itself with Which We Love Our Existence and Our Knowledge of It, that So We May More Nearly Resemble the Image of the Divine Trinity. Of the Knowledge by Which the Holy Angels Know God in His Essence, and by Which They See the Causes of His Works in the Art of the Worker, Before They See Them in the Works of the Artist.

Of the Perfection of the Number Six, Which is the First of the Numbers Which is Composed of Its Aliquot Parts. Of the Seventh Day, in Which Completeness and Repose are Celebrated. Of the Opinion that the Angels Were Created Before the World. Of the Two Different and Dissimilar Communities of Angels, Which are Not Inappropriately Signified by the Names Light and Darkness. Of the Idea that the Angels Were Meant Where the Separation of the Waters by the Firmament is Spoken Of, and of that Other Idea that the Waters Were Not Created.

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