Edition Masquer
De Trinitate

IX.

[IX 14] Conceptum autem verbum et natum id ipsum est cum voluntas in ipsa notitia conquiescit, quod fit in amore spiritalium. Qui enim verbi gratia perfecte novit perfecteque amat iustitiam, iam iustus est etiamsi nulla exsistat secundum eam forinsecus per membra corporis operandi necessitas. In amore autem carnalium temporaliumque rerum sicut in ipsis animalium fetibus alius est conceptus verbi, alius partus. Illic enim quod cupiendo concipitur adipiscendo nascitur quoniam non sufficit avaritiae nosse et amare aurum nisi et habeat, neque nosse et amare vesci aut concumbere nisi etiam id agat, neque nosse et amare honores et imperia nisi proveniant. Quae tamen omnia nec adepta sufficiunt: Qui enim biberit, inquit, ex hac aqua sitiet iterum; ideoque et in psalmis: Concepit, inquit, dolorem et peperit iniquitatem. Dolorem vel laborem dicit concipi cum ea concipiuntur quae nosse ac velle non sufficit, et inardescit atque aegrotat animus indigentia donec ad ea perveniat et quasi pariat ea. Unde eleganter in Latina lingua parta dicuntur et reperta atque comperta, quae verba quasi a partu ducta resonant, quia concupiscentia cum conceperit parit peccatum. Unde dominus clamat: Venite ad me omnes qui laboratis et onerati estis, et alio loco: Vae praegnantibus et mammantibus in illis diebus. Cum itaque ad partum verbi referret omnia vel recte facta vel peccata: Ex ore, inquit, tuo iustificaberis et ex ore tuo condemnaberis, os volens intellegi non hoc visibile sed interius invisibile cogitationis et cordis.

Traduction Masquer
The Fifteen Books of Aurelius Augustinus, Bishop of Hippo, on the Trinity

Chapter 9.--In the Love of Spiritual Things the Word Born is the Same as the Word Conceived. It is Otherwise in the Love of Carnal Things.

14. But the word conceived and the word born are the very same when the will finds rest in knowledge itself, as is the case in the love of spiritual things. For instance, he who knows righteousness perfectly, and loves it perfectly, is already righteous; even if no necessity exist of working according to it outwardly through the members of the body. But in the love of carnal and temporal things, as in the offspring of animals, the conception of the word is one thing, the bringing forth another. For here what is conceived by desiring is born by attaining. Since it does not suffice to avarice to know and to love gold, except it also have it; nor to know and love to eat, or to lie with any one, unless also one does it; nor to know and love honors and power, unless they actually come to pass. Nay, all these things, even if obtained, do not suffice. "Whosoever drinketh of this water," He says, "shall thirst again." ¹ And so also the Psalmist, "He hath conceived pain and brought forth iniquity." ² And he speaks of pain or labor as conceived, when those things are conceived which it is not sufficient to know and will, and when the mind burns and grows sick with want, until it arrives at those things, and, as it were, brings them forth. Whence in the Latin language we have the word "parta" used elegantly for both "reperta" and "comperta," which words sound as if derived from bringing forth. ³ Since "lust, when it hath conceived, bringeth forth sin." ⁴ Wherefore the Lord proclaims, "Come unto me all ye that labor and are heavy laden;" ⁵ and in another place "Woe unto them that are with child, and to them that give suck, in those days!" ⁶ And when therefore He referred all either right actions or sins to the bringing forth of the word, "By thy mouth," ⁷ He says, "thou shalt be justified, and by thy mouth ⁸ thou shalt be condemned," ⁹ intending thereby not the visible mouth, but that which is within and invisible, of the thought and of the heart.