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De Trinitate

II.

[II 4] Sunt ergo quaedam in sanctis libris, ut dicere coeperam, ita posita ut ambiguum sit quonam referenda sint, utrum ad illud quod propter assumptam creaturam minor est filius, an ad illud quod quamvis aequalis tamen quia de patre sit indicatur. Et mihi quidem videtur si eo modo ambiguum est ut explicari discernique non possit, ex utralibet regula sine periculo posse intellegi, sicut est quod ait: Mea doctrina non est mea sed eius qui me misit. Nam et ex forma servi potest accipi sicut iam in libro superiore tractavimus, et ex forma dei in qua sic aequalis est patri ut tamen de patre sit. In dei quippe forma sicut non est aliud filius, aliud vita eius, sed ipsa vita filius est; ita non est aliud filius, aliud doctrina eius, sed ipsa doctrina filius est. Ac per hoc sicut id quod dictum est: Dedit filio vitam, non aliud intellegitur quam: ‚Genuit filium qui est vita,‘ sic etiam cum dicitur: ‚Dedit filio doctrinam,‘ bene intellegitur: ‚Genuit filium qui est doctrina‘: ut quod dictum est: Mea doctrina non est mea sed eius qui me misit, sic intellegatur ac si dictum sit: ‚Ego non sum a me ipso sed ab illo qui me misit:‘

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

Chapter 2.--That Some Ways of Speaking Concerning the Son are to Be Understood According to Either Rule.

4. There are, then, some things in the sacred books, as I began by saying, so put, that it is doubtful to which they are to be referred: whether to that rule whereby the Son is less on account of His having taken the creature; or whether to that whereby it is intimated that although equal, yet He is of the Father. And in my opinion, if this is in such way doubtful, that which it really is can neither be explained nor discerned, then such passages may without danger be understood according to either rule, as that, for instance, "My doctrine is not mine, but His that sent me." ¹ For this may both be taken according to the form of a servant, as we have already treated it in the former book; ² or according to the form of God, in which He is in such way equal to the Father, that He is yet of the Father. For according to the form of God, as the Son is not one and His life another, but the life itself is the Son; so the Son is not one and His doctrine another, but the doctrine itself is the Son. And hence, as the text, "He hath given life to the Son," is no otherwise to be understood than, He hath begotten the Son, who is life; so also when it is said, He hath given doctrine to the Son, it may be rightly understood to mean, He hath begotten the Son, who is doctrine so that, when it is said, "My doctrine is not mine, but His who sent me," it is so to be understood as if it were, I am not from myself, but from Him who sent me.