Our principal witness is Abailard himself, and it would
be too much to expect impartiality from one who suffered
as he felt unjustly. m The charge against him was that
he had imported his nominalism into the domain of theology.
Since the time n when Roscelin first opened the discussion,
the mystery of the Trinity had offered dangerous attrac-
tions to the students of logic. Abailard tells us that the
accusation was the same as an earlier council at Soissons
had brought home to Rosceliu : namely that he taught
the existence of three Gods. If such were the charge it
were easy enough for Abailard to answer it. P Roscelin
had but now reproached him with precisely the opposite
view; and no language can be clearer or more precise
than that of his extant works (and a there is nothing to
lead us to suppose that he changed his opinions in any
material point), in which r he declares the substantial
unity, the singleness, of the divine nature: "where, he
says, there is only a substance entirely one and individual,
there is no plurality of things. His real difficulty was to
reconcile this absolute being with the tripersonal nature of God: and Otto of Freising is probably right in
asserting that the charge against him was that, nimis
attenuans, Abailard effaced the discrimination of the
three Persons, which the church held to be not mere
names but distinct things with separate properties ; in
other words that he held, as u Roscelin had already
insinuated, the proscribed tenet of Sabellianism, that
the three Persons are the three aspects by which God
reveals himself to us, Power, Wisdom, and Love (or
Goodness).[1]
There is no doubt that the description is- partially just. x Abailard confesses that the attempt to prove the diversity coexistent with the unity, is one that baffles human reasoning. Philosophical terms are not merely inadequate to the expression of the supreme truth; they are inapplicable to it. We are forced to use words in a
- ↑ 19 [The incriminated passages were probably those in pp. 61-08 of the Tractatus, which do not reap- pear in the Theologia Christiana.]
