intellegere

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43) Of particular interest is also heading 19: De eo quod sine magistris sine tractatu sanctam scripturam intellegere se posse putare, "Concerning that they think/he thinks to be able to understand sacred Scripture without teachers [and] without tracts.
25) Corpus ergo Christi si vis intellegere, Apostolum audi dicentem fidelibus: Vos autem estis corpus Christi, et membra.
4) Augustine also noted that depriving a ruler of his language was hitting him where it hurt: 'Quoniam dominatio imperantis in lingua est, ibi est damnata superbia, ut non intellegeretur iubens homini, qui noluit intellegere ut oboediret Deo iubenti' ('Because the authority of a ruler exists in language, it is in this that his pride is damned, so that the one who has refused to understand God's commands may himself not be understood when he issues commands to people'.
Meritomalus punitur affectus, etiamcui non succedit effectus; quoniam uero dominatio imperantis in lingua est, ibi est damnata superbia, ut non intellegeretur iubens homini, qui noluit intellegere ut obediret Deo iubenti.
The word intelligence comes from the Latin intellegere, meaning to perceive or understand, from the roots inter meaning between or among, and legere, meaning to gather, pick or choose.
Victorinus's more considered view is that the self-intellection of the Father has a kind of triadic structure, involving life as well as intelligence, and that properly speaking it is the Holy Spirit who is intellegere while the Son is vivere.
This is the first time that Victorinus mentions the identification of the Son with vivere and the Spirit with intellegere.
37) What is most significant for present purposes is that, since esse gives rise to vivere and intellegere, it must (on Victorinus's principles) contain them already in a latent mode.
His analogy between the Trinity and the triad of esse, vivere, and intellegere is repeated in an influential work by Alcuin entitled Dicta Albini, but even so it made little impression.
Ita potest concedi de multis signis ejusdem significati ordinatis, quod unum aliquo modo est signum alterius, quia dat intellegere ipsum, quia remotius non significaret nisi prius aliquo modo immediatius significaret, et tamen propter hoc unum proprie non est signum alterius, sicut ex alia parte de causa et causatis" (c.

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