Posted by on 10 January 2016

1 - Man is a mortal rational animal (ord. 2, 11, 31)

2 -You look for man in man? You find the image and likeness of God (s. 229/V, 1)

3 - Refrain from injuring man, and acknowledge God in him! (en. Ps. 85, 19)

4 - Many people are satisfied with being just human beings (Io. ev. tr. 98, 3)

5 - The human nature was brought into union with the divine; God did not withdraw from Himself (ep. 137, 3, 10)

6 - Every man is every man’s neighbour (s. 299/D, 1)

7 - The human race is the most prone to discord by vice and the most sociable by nature (civ. 12, 27, 1)

8 - In every man there is the entire creation, not in its completeness -as are the sky, the earth and everything is in them- but in a generic way. In him there is the rational soul, which also the angels are believed to have, the animal soul, like in the beasts, and the vegetative soul, which is in plants. So there is no kind of creature that might not be recognized in man; because of this, he represents in his body the body of all creation (c. prisc. et orig. 8, 11)

9 - Man summarizes everything in himself. In him there is something invisible in the sphere of the soul, something visible in the sphere of the body. The entire creation is in part visible and in part invisible, but no other creature summarizes the whole in itself (c. Sec. 8)

10 - A weeping man is better than a rejoicing worm (vera rel. 41, 77)

11 - Don’t despise yourselves, men: the Son of God became man. Don’t despise yourselves, women: the Son of God was born of a woman (agon. 11, 12)

12 - God made the woman as a help, so that the man too might have glory from her by preceding her in going towards God and by offering himself as an example to her for imitation in holiness and godliness, in the same way as he is God’s glory whenever he follows His wisdom (cat. rud. 18, 29)

13 - The man must lead the woman without allowing her to dominate over the man, since, when it happens, a family is upset and unhappy (Gn. c. man 2, 11, 15)

14 - It is one thing to love a human being, another thing to set one’s hope in a human being (cat. rud. 25, 49)

15 - We departed from God by ceasing to be similar to Him, but He didn’t allow us to perish (vera rel. 55, 113)

16 - Man cannot object at all to God’s power (s. 269, 2)

17 - Yield to God, because He is God (s. 15/A, 8)

18 - God’s image subdues the beasts, and God shall not subdue His own image? (s. 55, 3, 3)

19 - Empty images are like painted foods (vera rel. 51, 100)

20 - God offers Himself to us in the form of a gain. He cries out: ‘Love Me and you shall possess Me, because, without possessing Me, you cannot even love Me’ (s. 34, 5)

21 - Love God so that God may love you, and you cannot show how much you love God, unless you show that you love His interests (s. 296, 13)

22 - Don’t ask anything of God, except God. Love gratuitously, desire from Him only Himself. Don’t be afraid of poverty: He gives Himself for us and He is enough for us. May He give Himself and this is enough (s. 331, 5, 4)

23 - God must be shown and must be shown to man. No man can show Him: He Himself shows Himself. I can only suggest to you what you may do to deserve to see Him (s. suppl. 23, 8)

24 - God’s face, my brothers and sisters, is so sweet, so beautiful, that, after seeing it, nothing else can delight us! (s. 170, 9)

25 - The whole of our prize will be to see God (s. suppl. 23, 1)

26 - You tell me: ‘Show me your God. I tell you: ‘Show me your soul’ (s. suppl. 23, 9)

27 - Let me know myself, let me know You [noverim me, noverim te] (sol. 2, 1, 1)


1 - The soul has a greater weight than heaven and earth (s. 330, 3)

2 - The soul is called soul (anima) because it animates the body, that is, it vivifies it; it is also called spirit because it is spiritual (an. et eius or. 4, 23, 37)

3 - The human spirit is one reality with two functions: reason and intellect. Through the former it performs an action of rational nature on temporal things, through the latter it contemplates the eternal realities. In it is God’s image (trin. 12, 4, 4)

4 - Souls can live only by virtue of life (duab. an., 1, 1)

5 - In the soul I see two faculties: memory and intellect, which are the eye and the sight of the soul (Io. ev. tr. 23, 11)

6 - The soul is the beauty of the body, God is the beauty of the soul (Io. ev. tr. 32, 3)

7 - Every soul depends on truth; now truth is God, therefore the soul, in order to exist, must have God as its author (div. qu. 1)

8 - Sin is the only death of immortal soul (duab. an. 2, 2)

9 - Dismiss all these things, O soul, so that you may be worthy of God’s embrace: give yourself to Him in gratuitous love! (s. 385, 6)

10 - Let us lift up our soul to Him while pouring it out above us. Let us lift up our soul to God, not against God; and let us lift it up with His assistance, for it is heavy. And why is it heavy? Because the body, which is corrupt, weighs down the soul, and the earthly tabernacle depresses the mind while meditating on many things. Let us try, then, to withdraw our mind from the many things in order to concentrate it on one, and to raise it back to unity (Io. ev. tr. 23, 5)

11 - God has endowed the soul with a nature so powerful, that in eternal life its happiness will overflow also upon the body, which it will make incorruptible (ep. 118, 3, 14)

12 - The boundary between exterior man and interior man, that is, between soul and body, comes from the fact that to the body belongs all that is proper to animal life, while to the soul belongs all that is spiritual and higher: the attention on reality, the intentional memories, thoughts, judgments according to the eternal value. All this does not constitute a breach, but a help towards a subordinate sphere: material reality (trin. 12, 1.2.3)

13 - One thing is the function by which the soul vivifies the body, another thing is the principle by which the soul is vivified: its life is God. And as it imparts vigour and beauty to the body, in the same way God imparts wisdom, godliness, righteousness, love (Io. ev. tr. 19, 12)

14 - O rational soul, I beg you to accept being somewhat inferior to what God is, the more that, after Him, nothing is higher than you. Accept and be meek towards Him, so that He may not push you into an even lower place, where the good that is in you would lose value because of the distress of the punishment. If you resent that He comes before you, you are arrogant towards God; on the contrary, thank Him in an ineffable way realizing that you are such a great good that only He is greater than you (c. ep. fund. 37, 43)


1 - All the facts of history and God’s miracles themselves are beaten into the memory, like gravel, by frequent reading (civ. 22, 8, 22)

2 - Our infancy is deleted by the flood of oblivion (Gn. c. man. 1, 23, 35)

3 - As material bodies are the measure of perception, memory is the measure of thought (trin. 11, 8, 14)

4 - Memory is the capability to remember the past and the faculty that allows the spirit to be present to itself, so that it may understand with its thought and unite, through self-love, memory and intelligence (trin. 14, 11, 14)

5 - We usually call mind what is rational and intellectual in us (an. et eius or. 4, 22, 36)

6 - Nobody loves what he does not remember or of which he is wholly ignorant. Hence the well known and primary commandment: ‘You shall love the Lord your God’. The human mind is so constituted, that it never ceases to remember itself, to understand and to love itself. Whoever knows how to love himself, loves God; and if he does not love God, he does not even love himself. When someone loves another person, it is because he remembers and understands that person. The same applies to the love toward one’s neighbour: one loves the other people as himself or herself (trin. 14, 14, 18)

7 - The spirit is a faculty of the soul, where the images of corporeal things are impressed, whose interpretation, through intelligence, appears in the mind (Gn. litt. 12, 9, 20)

8 - Man, by means of his mind, collects, that is, understands himself in himself (c. acad. 1, 8, 23)

9 -The Biblical expression ‘spirit of the mind’ signifies the faculty by which a spiritual man judges everything (Gn. litt. 12, 24, 51)


1 - Ideas are primary forms or stable and unchangeable causes of reality. They have not been formed in the act of creation, they are eternal and always identical to themselves; they are contained in the divine intelligence (div. qu. 46, 2)

2 - Intelligible realities are the ones we see through the enlightenment of the mind (duab. an. 6, 7)

3 - Intelligence is, in a certain way, enlightened by intelligible light in order for us to judge objectively the whole sensible reality, which can be judged by us within the limits of our capabilities to grasp that light. It is the ‘inner sense’, which perceives outer objects and judges them. In this inner spiritual sense I have the certainty that I exist and that I am aware of that, I love these things and I am certain that I love them (civ. 11, 27, 2)

4 - Our mind, which is the eye of the soul, unless it is irradiated by the light of truth and is wonderfully illuminated by the one who enlightens without being enlightened, will not be able to come to wisdom nor to righteousness. How is it possible that he who walks without light does not stumble? (Io. ev. tr. 35, 3)

5 - Someone knows himself more than any other person, in the measure in which he can see, by inward inspection, what he thinks, what he desires, what shapes his own life. And when we start to know all this of him, then also that man becomes truly known to us (Io. ev. tr. 90, 1)

6 - By means of the mind I understand that the things said are true, by means of it I understand that I understand, and I understand that I can proceed ad infinitum. I finally understand that I could not understand if I didn’t live. Even, therefore, when I cannot understand what exceeds understanding, for example eternity, I perceive it through intelligence (vera rel. 49, 97)

7 - If I did not live, I could not understand [sum ergo cogito] (vera rel. 49, 97)

8 - We see the things You made because they are; but things are because You, God, see them (conf. 13, 38, 53 

9 - When you don’t know, don’t believe that you know; on the contrary, learn that you don’t know in order to know (an. et eius or. 4, 24, 38)

10 - Some thoughts are a kind of language of the heart, where there is a mouth as well -beside the mouth of the body- as the holy Scripture says (trin. 15, 10, 18)

11 - I desire to know God and the soul - Nothing else? - Nothing at all (sol. 1, 2, 7)

12 - One thing is God's knowledge, another man's. With whom there is the highest power, there is highest and most secret cognition. How He knows I dare not say. One thing, nevertheless, I know, that even before all the creatures were, God knew what He was to create. He knew what He had created, and before He created He knew. With Him they were in a certain ineffable manner before they were created. For with Him were all things to come, and with Him are all bygone things. With Him are all things by a certain cognition of the ineffable wisdom of God residing in the Word, and the Word Himself is all things. With Him is the whole. And why are all things with Him? Because even before that all things were, or were created, to Him all things were known (en. Ps. 49, 18)

13 - There are people who want to understand, but they cannot; there are also people who don’t want to understand, so they don’t understand (en. Ps. 35, 4)

14 - If we really know, we cannot but love: a knowledge without love does not save (Io. ep. tr. 2, 8)

15 - He that increases knowledge, increases sorrow  (en. Ps. 38, 20)

16 - It is in his or her thoughts that a person gets close or far from God. Every act, good or bad, has its origin in thought: everyone is innocent or guilty in his or her thought. When shall a man be able to be happy if, in his thought, he is miserable? How shall not a man be miserable in his thought, if he has been brought to nothing? In fact evil is a great misery, since it empties the soul and brings it to nothing (en. Ps. 118, sermon 24, 6)

17 - God’s intellect is also called ‘secret vision’, inasmuch as it sees in the most secret and inmost part of man. God sees inside the heart. He understands the purposes behind the actions, the intentions themselves (en. Ps. 32, II, sermon 2, 22)

18 - Whoever understands gets the truth. Whoever, on the contrary, thinks in a false way does not understand (s. 23, 5)

19 - To know is a great thing, to know is difficult (s. 48, 6)

20 - Whoever is mistaken does not understand the thing in which he is mistaken (div. qu. 32)

21 - One thing is to have taken no pains to know, another thing is to want to understand but without success and to act against the law without understanding what should have been done (nat. et gr. 17, 19)

22 - It is better a faithful ignorance than an inconsiderate knowledge (s. 27, 4)

23 - The curious man seeks after things that in no way pertain to him, but the studious man, on the contrary, seeks after what pertain to him, inasmuch as he desires to learn what is apt to nourish and adorn his own mind (util. cred. 9, 22)


1 - The will is a motion of the soul, without any constraint, either for not losing or for obtaining something. A soul may be at the same time unwilling and willing, but it cannot be at the same time unwilling and willing with reference to one and the same thing. Every one who willingly does a thing is not compelled, and whoever is not compelled, either does it willingly or not at all (duab. an. 10, 14)

2 - The will is, as it were, the first announcement of the life of the spirit, insofar as it precedes and follows intellectual life (trin. 11, 5, 9)

3 - The will has the function of uniting and separating realities such as these: sense, memory, thought (trin. 11, 10, 17)

4 - The will is in all inclinations, or, rather, the inclinations are nothing else than acts of the will. Desire and joy are, in fact, the will itself in agreement with the things we wish; fear and sadness are, on the contrary, the will in disagreement with the things we don’t wish (civ. 14, 6)

5 - Since there are two things -will and ability-, it follows that not every one that has the will has therefore the ability as well, nor has every one that possesses the ability the will also; for, as we sometimes will what we cannot do, so also we sometimes can do what we do not will. The man who wishes, therefore, has volition, the man who can has ability. But in order that a thing may be done by ability, the volition must be also present. We call that ability when to the volition is added the faculty of doing (spir. et litt. 31, 53)

6 - We don’t want to assert that our will does nothing, but we assert that it, alone, is not enough (s. suppl. 30, 13)

7 - Satisfaction is a will that rests content (trin. 11, 5, 9)

8 - God is the judge of the wills and the creator of the natures (c. Fel. 2, 12)

9 - The right will is good love and the wrong will is bad love (civ. 14, 7, 2)

10 - For it is more in accordance with propriety that we should follow God’s will than that He should follow ours (cat. rud. 14, 20)

11 - Give what You command and command what You will (conf. 10, 29, 40)

12 - There is no will except in relation to what is good: in the case of bad and wicked deeds we should rather speak of desire (s. dom. m. 2, 22, 74)

13 - Willing comes from the one who has the will (c. Iul. imp. 5, 42)

14 - Wherever there is any will, it cannot be separated from nature (c. Iul. imp. 5, 53)

15 - It is ours to will: but the will itself is admonished, so that it may arise; and healed, so that it may have power; and enlarged, so that it may receive; and filled, so that it may have (b. vid. 17, 21)

16 - Willing is within my power, but doing the good is not (s. 193, 2)

17 - Activity without knowledge is inconsiderate, knowledge without activity is sterile (div. qu. 58, 2)


1 - If there is no freedom, there is no will (duab. an. 11, 15)

2 - May truth free us, so that we may truly be happy! (s. 241, 5)

3 - We are really free when we don’t experience enjoyment against our will (nupt. et conc. 1, 30, 33)

4 - By abusing his free will man loses himself and loses it (ench. 9, 30)

5 - Free will has been given to man when he was created, but at a condition: if he did evil, would have to undergo punishment (c. Gaud. 1, 19, 21)

6 - Free will is an ambivalent faculty: it can choose the good or the evil. It is by God’s vocation that the will springs from the free will received by man as a gift of nature at the moment of his creation. But God’s will remains always invincible (spir. et litt. 33, 58)

7 - The reason why in doing a right action there is no bondage of necessity, is that there is the freedom of charity (nat. et gr. 65, 78)

8 - It came by the freedom of choice that man sinned; but a penal corruption closely followed, and out of freedom produced necessity. True freedom is also real health; and this would never have been lost, if the will had remained good (perf. iust. 4, 9)

9 - Only he who observes the law willingly observes it freely. And whoever learns his duty in this way, does everything that he has learned ought to be done (gr. et pecc. or. 1, 13, 14)

10 - If is free only who can do both good and evil, God is not free… But it is a blessed necessity the one that prevents God from sinning (c. Iul. imp. 1, 103)

11 - God neither can want nor wants to be able to sin (c. Iul. imp. 1, 103)

12 - Free will is a gift of God and not of nothingness, and in God Himself free will is at the highest level, inasmuch as He cannot sin at all. If, in fact, God could be unjust, it would mean that God might not be God -which is totally absurd (c. Iul. imp. 5, 38)

13 - Free will was given by the Creator, but it was corrupted by the deceiver, and therefore needs to be healed by the Saviour  (c. Iul. imp. 3, 110)

14 - Liberation does not mean only forgiveness of sin, but strength given to prevent concupiscence from prevailing over the will (c. Iul. imp. 1, 108)

15 - The first freedom of the will was to be able not to sin; the last shall be much greater: not to be able to sin. The first immortality was to be able not to die, the last shall be much greater: not to be able to die; the first was the power of perseverance, to be able not to forsake good, the last shall be the felicity of perseverance, not to be able to forsake good (corrept. 12, 33)

16 - The will is free to accomplish good deeds because it has been set free by God’s gift (b. vid. 18, 22)

17 - The whole work belongs to God, who makes the will of man righteous, and both prepares it for assistance and assists it when it is prepared. In fact, man's righteousness of will precedes many of God's gifts, but not all; and it must itself be included among those which it does not precede (ench. 9, 32)

18 - As God differs from man, so God’s will differs from man’s will (en. Ps. 32, II, sermon 1, 2)

19 - The good will is a will faithfully subjected to God, a will set on fire by the holiness of that ardour which is above, a will which loves God and one’s neighbour for God's sake (pat. 25, 22)

20 - When man falls away from God, the unchanging Good, he makes himself bad (gr. et pecc. or. 1, 19, 20)

21 - This is the great and common perversity of men, that while they should live according to God’s will, they want God to live according to their will (en. Ps. 48, sermon 1, 1)

22 - If evil and death please man, his will effects all this; but if, on the contrary, he loves goodness and life, his will does not accomplish the choice alone, but is assisted by God. The eye indeed is sufficient for itself, for not seeing, that is, for darkness; but for seeing it is in its own light not sufficient for itself unless the assistance of a clear external light is offered to it (gest. Pel. 3, 7)

23 - He who falls, falls by his own will, and he who stands, stands by God’s will (persev. 8, 19)

24 - The feet, the steps, the wings inside the heart are the affections of the good will (en. Ps. 38, 2)

25 - Liberal arts have nothing which is consonant with liberty, except by what in them is consonant with truth (ep. 101, 2)

26 - If we really want to defend the free will, let us not oppose the source of its freedom. Whoever fights against grace, by which our freedom to reject evil and to do good is sustained, wants to make the free will captive (ep. 217, 3, 8)

27 - The law exposes transgressors, grace frees from guilt; the law threatens, grace entices; the law tends to punish, grace assures forgiveness (s. suppl. 31, 3)

28 - Let us distinguish four stages of mankind: before the law, under the law, under grace, in peace. Before the law people follow the concupiscence of the flesh, under the law people oppose it and are defeated, under grace people oppose and defeat it, in peace there is no concupiscence of the flesh  (exp. prop. Rom. 12)

29 - The law prescribes our duty and faith accomplishes it (nat. et gr. 16, 17)


1 - Let the mind not seek to discern itself as though absent, but take pains to discern itself as present. Nor let it take knowledge of itself as if it did not know itself, but let it distinguish itself from what it knows to be other. It knows itself by being present to itself (trin. 10, 9, 12)

2 - There is a forehead in the face and there is a forehead in the conscience, in the interior man, where the mark of your dignity and personality is (s. 107, 6, 7)

3 - Conscience is the glory of the soul, insofar as it approves the actions of man, by which each one finds in himself and not in another the reason for pride (adn. Iob 39)

4 - The conscience of the heart is the womb of interior man (Io. ev. tr. 32, 4)

5 - Conscience: great wilderness that no man treads nor sees. An interior desert exists: let us ask ourselves if there is love there. There are the streams of memory, which contain divine waters that sprang from the meditation on God’s Word. Make all this rest there, in that interior wilderness that is a good conscience (s. 47, 23)

6  - Wherever there is no science, there is also no conscience (c. Iul. 5, 1, 3)

7 - What is incongruous with action is incongruous with conscience; what is incongruous with conscience seems to be incongruous also with science (en. Ps. 34, sermon 2, 2)

8 - We must not to be conformed to the world, but be transformed in the renewal of our minds, so that we may prove what is God’s will, what is good and acceptable and perfect (civ. 10, 6)

9 - May nothing of you be against you, and you will remain unhurt (s. 128, 6, 9)

10 - Each one is prejudicial only to his or her own cause, not to another’s (c. don. 7, 9)

11 - To the good consciences God is present as a father, to the bad consciences as a judge (s. 12, 3)

12 - Even if to itself a conscience is conscious of godliness, it would be strange if it were not, in some respect, also conscious of iniquity (en. Ps. 58, sermon 1, 12)

13 - False witnesses can cause disrepute, but they cannot kill a conscience (s. 343, 2)

14 - If I, with a right conscience, act for justice, whoever voluntarily brings discredit upon me, involuntarily increases my reward (c. litt. Pet. 3, 7, 8)

15 - The praise of men should not be sought by those who act rightly, but should rather be a consequence of their right actions (s. dom. m. 2, 2, 5)

16 - Neither the commendation of those who praise heals a bad conscience, nor the reproach of those who revile wounds a good conscience (c. litt. Pet. 3, 7, 8)

17 - Each one must stand before himself or herself as a judge: reflection be there as an accuser, conscience as a witness, fear as a punisher. And in the tears may the blood flow of the souls who confess themselves sinners  (s. 351, 4, 7)

18 - Make progress, my brethren, examine yourselves without any deceit, any adulation, any flattery. Someone dwells inside you, before whom you cannot either blush with shame or boast. God likes humility: is He the one who tests and approves you (s. 169, 15, 18)


1 - When we hear that we should love God with our whole heart, this is not said of that portion of our flesh which lies under our ribs, but of that power that originates our thoughts. And this is properly designated by this name, because, as motion does not cease in the heart whence the pulsation of the veins radiates in every direction, so in the process of thought we do not rest in the act itself but we go on and on pondering (an. et eius or. 4, 6, 7)

2 - Many people don’t have their heart in their heart -they cannot see inside-, but in their eyes -they see only what appears outside- (c. ep. Parm. 1, 8, 14)

3 - Change your heart and your behaviour will change too. Remove greediness from your heart, plant charity there (s. suppl. 16, 8 

4 - The soul becomes restless and miserable in its vain desire to possess the realities by which it is possessed. It is therefore invited to rest, that is, not to love things that cannot be loved without distress. Only this way it will not be possessed, but will possess them (vera rel. 35, 65 

5 - It is a great suffering not to have the object of one’s love. It is a torment of the heart to love something and not to possess it (s. 65/A, 2)

6 - The expansion of the heart is the feeling of delight that comes from justice (en. Ps. 118, sermon 10, 6)

7 - You have made us for Yourself, and our hearts are restless until they rest in You (conf. 1, 1, 1)

8 - If your heart is attached to a man, your hope rests on man: you are dust hoping in dust (en. Ps. 93, 7)

9 - Return to yourself and, once you have returned to yourself, turn again upwards, don’t remain in yourself. First return to yourself from the outer reality, and then return yourself to the one who made you and searched for you after you got lost, who found you while you were fleeing away and converted you to Himself. Return therefore to yourself and go to the one who made you (s. 330, 3)

10 - Nothing cleanses the heart but the undivided and single-minded striving after eternal life from the pure love of wisdom alone (s. dom. m. 2, 3, 11)

11 - A heart is righteous when it wants everything God wants (en. Ps. 100, 6)

12 - The temple of your prayer is your heart. God dwells in the heart of a faithful man (s. suppl. 26, 11)

13 - God cannot be pointed to with a finger, but must be perceived with the heart (s. 261, 3)

14 - The heart of a person who prays is more important than the place of prayer (ep. cath. 19, 49)

15 - Have the provident and thrifty heart of an ant (s. 38, 6)

16 - It is a great conquest to have a firm heart, who unswervingly hopes to reach the eternal goods in God (en. Ps. 11, 7)

17 - Those who love the world become, by their affection, its dwellers; those, on the contrary, who lift their hearts upwards, become dwellers of heaven, even if they still physically walk on earth (Io. ep. tr. 2, 12)

18 - Lift up what you love, and love it up there (s. 114/A, 3)

19 - To keep one’s heart on high means to love God with all one’s heart, soul and mind (s. 399, 5, 5)

20 - If you have your heart on high, you are woven from above; if you are woven from above, you cannot be divided (s. suppl. 21, 18)

21 - Rise from little things to the knowledge of great things (s. suppl. 22, 6)

22 - Our ascent is in the heart, towards God from whom we differ. But it is our likeness to Him that ascends to Him, which He made and re-made in us and because of which our weak sight, not yet perfect, trembles and cannot see the ineffable brightness of the eternal light (s. 369, 2)

23 - Only godliness and purity lead the mind to the highest realities (mor. 2, 7, 10)

24 - Those who want to have their hearts on high should put up there what they love; even  while living in the body on earth, may their hearts live together with Christ; as the Church was preceded by her head, in the same way Christians should be  preceded by their own hearts. Christians, through their resurrection, are intended to return there where their hearts will have preceded them. Let us move first there, where we want to go (s. 86, 1, 1) 


1 - It cannot be said that there is anything among temporal goods greater or dearer than the health and life of the body (mend. 6, 9)

2 - While we say that our body is an animal body, because it is subject to the soul (anima), it cannot be called yet spiritual, because is not completely subject to the spirit, as long as it can undergo corruption. It will be called spiritual when it is able to sustain spirit and eternity without any corruption  (c. Adim. 12, 4)

3 - The soul is moved by the will, the body moves in space (vera rel. 14, 28)

4 - Without the soul, the flesh of man cannot see anything (Io. ev. tr. 47, 9)

5 - There is no purity of body except as it depends on integrity of soul (mend. 7, 10)

6 - It is very easy to curse the flesh, but it’s very difficult not to think according to the flesh (vera rel. 20, 40)

7 - Every body is a true body, but a false unity. It is not the supreme One, and cannot imitate it so much as to reach it, but, if it were not one at all, it would not even be a body (vera rel. 34, 63)

8 - Perfect health of body shall be that ultimate immortality of the whole man (ep. 118, 3, 14)

9 - Cramped is the dwelling of my soul; expand it, that You may enter in. It is in ruins, restore it. There is something about it which must offend Your eyes; I confess and know it, but who will cleanse it? Or to whom shall I cry but to You? (conf. 1, 5, 6)


1 - There are two kinds of vision, the one consisting in perceiving by the senses, the other consisting in reflecting (trin. 11, 9, 16)

2 - The face is a body, but the image is an incorporeal likeness of the body (ep. 147, 16, 38)

3 - The eyes cannot stare at the sun, but willingly stare at the things lit by the sun (vera rel. 20, 39)

4 - Sometimes the eyes see what they should better ignore (nupt. et conc. 1, 6, 7)

5 - The soul opposes the impurity of the flesh when the senses of the flesh are offended, and loves its own impurity when the senses of the heart are no longer active (c. adv. leg. 1, 24, 50)

6 - There is one function in the soul, by which we perceive real bodies, which we do by the five bodily senses; another, which enables us to discern, apart from these, non-corporeal likenesses of bodies -and by this we can have a view of ourselves also-; and a third, by which we gain a still surer and stronger insight into objects fitted for its faculty, which are neither corporeal nor are like bodily substances -that is, the spiritual world- (an. et eius or. 4, 20, 31)

7 - Let us also lift up our hands to God in prayer: and our hands being lifted up to God shall not be confounded, if they are exercised in good works (en. Ps. 62, 13)