[Footnote 189:  So Synesius calls the Son [Greek:  patros morphe].]

[Footnote 190:  “Non enim vivimus praeteritum aut vivimus futurum, sed semper praesenti utimur.”  “AEternitas semper per praesentiam habet omnia et haec semper.”]

[Footnote 191:  “Effectus est omnia,” Victorinus says plainly.]

[Footnote 192:  Victorinus must have got this phrase from some Greek Neoplatonist.  It was explained that [Greek:  to me on] may be used in four senses, and that it is not intended to identify the two extremes.  But the very remarkable passage in Hierotheus (referred to in Lecture III.) shows that the two categories of [Greek:  aoristia] cannot be kept apart.]

[Footnote 193:  “Ipse se ipsum circumterminavit.”]

[Footnote 194:  De Trin. vii. 4. 7; de Doctr.  Christ. i. 5. 5; Serm. 52. 16; De Civ.  Dei, ix. 16.]

[Footnote 195:  Contr.  Adim.  Man. 11.]

[Footnote 196:  De Ord. ii. 16. 44, 18. 47.]

[Footnote 197:  Enarrat. in Ps. 85. 12.]

[Footnote 198:  Conf. vii. 13 ad fin.]

[Footnote 199:  Compare with this sentence of the Confessions the statement of Erigena quoted below, that “the things which are not are far better than those which are.”]

[Footnote 200:  Ep. 120. 20.  St. Augustine wrote in early life an essay “On the Beautiful and Fit,” which he unhappily took no pains to preserve.]

[Footnote 201:  De Ord. ii. 16. 42, 59; Plot. Enn. i. 6. 4.]

[Footnote 202:  De Lib.  Arb. ii. 16. 41; Plot. Enn. i. 6. 8, iii. 8. 11.]

[Footnote 203:  Enarr. in Ps. xliv. 3; Ep. 120. 20.  Plot. Enn. i. 6. 4, says with more picturesqueness than usual [Greek:  kalon to tes dikaiosynes kai sophrosynes prosopon, kai oute hesperos oute eoos outo kala]. (From Aristotle, Eth. v. 1. 15.)]

[Footnote 204:  Ench. iii. “etiam illud quod malum dicitur bene ordinatum est loco suo positum; eminentius commendat bona.”  St. Augustine also says (Ench. xi.), “cum omnino mali nomen non sit nisi privationis boni”; cf.  Plot. Enn. iii. 2. 5, [Greek:  holos de to kakon elleipsin tou agathou theteon.] St. Augustine praises Plotinus for his teaching on the universality of Providence.]

[Footnote 205:  De Civ.  Dei, iv. 12, vii. 5.]

[Footnote 206:  De Quantitate Animae, xxx.]

[Footnote 207:  Conf. vii. 10.  I have quoted Bigg’s translation.]

[Footnote 208:  Conf. xi. 9.]

[Footnote 209:  St. Augustine does not reject the belief that visions are granted by the mediation of angels, but he expresses himself with great caution on the subject.  Cf. De Gen. ad litt. xii. 30, “Sunt quaedam excellentia et merito divina, quae demonstrant angeli miris modis:  utrum visa sua facili quadam et praepotenti iunctione vel commixtione etiam nostra esse facientes, an scientes nescio quo modo nostram in spiritu nostro informar visionem, difficilis perceptu et difficilior dictu res est.”]