ood.
Ought, then, by parity of reason, all things to be just because He is
just who willed them to be? That is not so either. For to be good
involves Being, to be just involves an act. For Him being and action are
identical; to be good and to be just are one and the same for Him. But
being and action are not identical for us, for we are not simple. For
us, then, goodness is not the same thing as justice, but we all have the
same sort of Being in virtue of our existence. Therefore all things are
good, but all things are not just. Finally, good is a general, but just
is a species, and this species does not apply to all. Wherefore some
things are just, others are something else, but all things are good.

[32] Similarly Porphyry divided the works of Plotinus into six
_Enneades_ or groups of nine.

[33] Cf. discussion on the nature of good in _Cons._ iii. m. 10 and pr.
11 (_infra_, pp. 274 ff.).

[34] On this mathematical method of exposition cf. _Cons._ iii. pr. 10
(_infra_, p. 270).

[35] _Esse_ = Aristotle's [Greek: to ti esti]; _id quod est_ = [Greek:
tode ti].

[36] _Consistere_ = [Greek: hypostaenai].

[37] _Id quod est esse_ = [Greek: to ti aen einai].

[38] Cf. the similar _reductio ad absurdum_ in _Tr._ 5 (_infra_, p. 98)
and in _Cons._ v. pr. 3 (_infra_, p. 374).

[39] _Vide supra_, p. 6, n. _b_.

DE FIDE CATHOLICA

Christianam fidem noui ac ueteris testamenti pandit auctoritas; et quamuis
nomen ipsum Christi uetus intra semet continuerit instrumentum eumque
semper signauerit affuturum quem credimus per partum uirginis iam uenisse,
tamen in orbem terrarum ab ipsius nostri saluatoris mirabili manasse
probatur aduentu.

Haec autem religio nostra, quae uocatur christiana atque catholica, his
fundamentis principaliter nititur asserens: ex aeterno, id est ante mundi
constitutionem, ante omne uidelicet quod temporis potest retinere
uocabulum, diuinam patris et filii ac spiritus sancti exstitisse
substantiam, ita ut deum dicat patrem, deum filium, deum spiritum sanctum,
nec tamen tres deos sed unum: patrem itaque habere filium ex sua substantia
genitum et sibi nota ratione coaeternum, quem filium eatenus confitetur, ut
non sit idem qui pater est: neque patrem aliquando fuisse filium, ne rursus
in infinitum humanus animus diuinam progeniem cogitaret, neque filium in
eadem natura qua patri coaeternus est aliquando fieri patrem, ne rursus in
infinitum diuina