Contents – Book VII
He regarded not god indeed under the form of a human body, but as a corporeal substance diffused through space.
The disputation of Nebridius against the Manichaeans, on the question “Whether God be corruptible or incorruptible.”
That the cause of evil is the free judgment of the will.
That God is not corruptible, who, if he were, would not be God at all.
Questions concerning the origin of evil in regard to God, who, since he is the chief god, cannot be the cause of evil.
He refutes the Divinations of the astrologers, deduced from the constellations.
He is severely exercised as to the origin of evil.
By God’s assistance he by degrees arrives at the truth.
He compares the doctrine of the Platonists concerning the Logos with the much more excellent doctrine of Christianity.
Divine things are the more clearly manifested to him who withdraws into the recesses of his heart.
That creatures are mutable and God alone immutable.
Whatever things the good God has created are very good.
It is meet to praise the creator for the good things which are made in Heaven and Earth.
Being displeased with some part of God’s creation, he conceives of two original substances.
Whatever is, owes its being to God.
Evil arises not from a substance, but from the perversion of the will.
Above his changeable mind, he discovers the unchangeable author of truth.
Jesus Christ, the mediator, is the only way of safety.
He does not yet fully understand the saying of John, that “the word was made flesh.”
He Rejoices that he proceeded from Plato to the HOly Scriptures, and not the reverse.
What he found in the sacred books which are not to be found in Plato.