Posted by on 28 January 2016


1 - God is not someone who somehow is, but who is what He is (conf. 13, 31, 46)

2 - Being has no opposite except non-being. There is therefore no creature opposed to God. God is, in fact, being in the most truthful sense, because by this word the meaning of a nature subsisting in itself and immutable is implied (mor. 2, 1, 1)

3 - Everything exists, inasmuch as it is and in the measure in which it is, comes from one God (duab. an. 6, 9)

4 - ‘I am who I am’ said in a divinely splendid way the Lord God to His servant Moses. He is truly because He is unchangeable. Every change makes that what was be no longer. All other realities, made by Him, have received their being according to their measure (nat. b. 19)

5 - ‘I am who I am’ - ‘I am the God of Abraham, Isaac and Jacob’ (Exodus 3:15). The first name is for Himself, the second for us; having already a name that expresses eternity, He wanted also a name that might express mercy (s. 7, 7)

6 - To be means to exist always in the same way (Io. ev. tr. 38, 10)

7 - ‘Being’ is a name which indicates immutability. Every reality that changes ceases to be what it was and starts to be what it was not. The being is. Only what is immutable has true, pure and genuine being (s. 7, 7)

8 - Every thing that tends to destruction tends to non-being. God exists in an immutable and incorruptible way, while what is called ‘nothing’ does not exist at all… Why are you looking for a nature contrary to God, to whom, since He is in the highest degree, no nature can be contrary (c. ep. fund. 40, 46)

9 - We exist, we are aware of existing, and we love our existing and our awareness of existing (civ. 11, 26)

10 - If I am mistaken, I exist. Whoever does not exist cannot be mistaken; therefore if I am mistaken, I exist (civ. 11, 26)

11 - Only a dead soul can contradict life. And how does it die? Not by ceasing to be a principle of life, but by losing its life. A soul, in fact, is a principle of life for another substance and, at the same time, has its own life. Consider the established order of creatures. The life of a body is the soul; the life of a soul is God (s. 65, 4, 5)


Seeking it

1 - May they themselves be what they are looking for, and may they be made contrite by the things they say in their own hearts (en. Ps. 67, 7)

2 - What are you looking for outside what you are if it is in your power to be what you are looking for? (en. Ps. 41, 1)

3 - One thing is to seek God, another thing is to seek man. Let us not rejoice in ourselves, but rather in the One who was the first to seek us (en. Ps. 69, 6)

4 - Seek with humility, by remaining low. Finding truth, you will reach a secure height (s. 216, 8)

5 - Ask, seek, knock! You ask by praying, you seek by knocking, you knock by giving alms. Let not your hands be inactive (s. 389, 2)

6 - Seek truth, not in order to win, but to find it (mor. 2, 3, 5)

7 - It is better to have doubts about mysterious things than to dispute about uncertain ones (Gn. litt. 8, 5, 9)

8 - People of great intelligence, if they persisted in seeking, managed to find truth through the visible aspects of creation. Many times men were more guilty of stifling truth in injustice and immorality than they were unaware of truth itself (spir. et litt. 12, 19)

9 - Where are we seeking unless inside us? And what are we seeking unless us? As if we were not in us and we had gone far from us to some hidden place. Don’t you pay attention to such profundity and are you not frightened by it? And what is this, except our own nature, not as it has been, but as it is now? Unfortunately it is more object of exploration than of understanding. I myself, before such an issue, thought that I would have understood it if I had reflected about it; I reflected, but I couldn’t. Other times I didn’t think I would be able to understand, but I succeeded. It is evident that the strengths of my intelligence are not known to me, and I think also to you (an. et eius or. 4, 7, 10)

10 - I think that you are trying to understand as well, but you cannot; you would not, anyway, try if you didn’t hope to be able to. Therefore you ignore the capabilities of your intelligence too (an. et eius or. 4, 7, 11)

11 - We must first search about the nature of a certain thing, then where it is from (c. ep. fund. 36, 41)

12 - There are two kinds of persecutors, those who insult and those who flatter. The tongue of the flatterer is more harmful than the hand of the murderer: one cuts you into pieces, the other anoints you with its oil. Why do they praise me? Let them rather praise God (en. Ps. 69, 5)

13 - Whoever searches with great ardour and persists constantly and piously will soon find truth. Men can make us remember something with signs of words, but the only interior teacher teaches, the incorruptible truth in person. He is the only interior Teacher, who made Himself exterior in order to call us from the exterior things to the interior ones (c. ep. fund. 36, 41)

14 - Piety seeks by believing, vanity by contradicting (s. 261, 2)

15 - By the interior light of truth the interior man is pleasantly enlightened (mag. 12, 40)

16 - They who seek the Lord shall praise Him, because those who seek the Lord shall find Him and those who find Him shall praise Him. Let me now seek You, Lord, calling upon You; let me call upon You believing in You (conf. 1, 1, 1)

17 - He is looked for to be found with more sweetness, He is found to be looked for with more ardour(trin. 15, 2, 2)

18 - Let us seek together in faith in order to enjoy together in vision (s. 261, 3)

19 - Neither do I speak any true thing to men which You have not first heard from me, nor do You hear any such thing from me which You have not first said to me (conf. 10, 2, 2)

20 - Let our purpose rest here for a little while, not that we may think to have found already what we seek, but only where to look for it (trin. 8, 10, 14)

21 - Flatterers praise me for things for which I would not like to be praised, while they find fault with what is dear to me. Flatterers: liars and deceivers (en. Ps. 140, 17)

Possessing it

1 - Truth makes innocent, vanity defiles; truth speaks, vanity makes noise (s. 8, 5)

2 - If you want to be a temple of truth, you must destroy the idol of falsity (s. 53, 7, 7)

3 - Falsity wanted to be near truth (s. 315, 1, 2) - Iniquity and falsity coincide (en. Ps. 57, 5)

4 - Great is the strength of truth. Men hate truth, but unknowingly prophesy truth: they themselves don’t operate, but truth operates in them (s. 315, 1, 2)

5 - In order to meet truth it is necessary to reach the immutable reality (vera rel. 3, 3)

6 - The immutable truth is the law of all arts and art of the almighty artist (vera rel. 31, 57)

7 - Truth is the chastity, not of the body, but of the soul (c. mend. 19, 38)

8 - Falsity is believing that what is not is; truth shows what really is (vera rel. 36, 66)

9 - A soul must be enlightened by God in order to enjoy truth (conf. 4, 15, 25)

10 - Nobody can rightly approve good and disapprove evil unless through the truth he has in his heart (s. 12, 4)

11 - Many things are allowed because of the indulgence to human fragility, although they are not at all accepted by the absolute transparency of truth (c. mend. 19, 39)

12 - Truth is indestructible because immutable, and all the blows directed against it fall back, and with greater strength, on those who dare hit it, who should instead believe, in order to be worthy to understand it  (Gn. c. man. 1, 4, 8)

13 - Truth in time is bread, in eternity will be a drink, since there will be no longer need to break, so to say, and chew the bread of discussion and of dialogue, but only to drink the genuine and evident truth (s. dom. m. 2, 10, 37)

14 - It is amazing that a soul sees in itself the idea of a righteous soul, even if it is not such. Is there in the soul another soul? What the soul sees is, in fact, the interior truth, present to the soul, which is able to grasp it. And how will a soul be able to become righteous, unless by clinging to the ideal it intuits and by conforming to it? (trin. 8, 6, 9)

15 - The most serious and disgusting illness of intelligence consists in defending one’s irrational impressions as a rational criterion of truth, even after a really rational criterion has been offered (civ. 2, 1)

16 - May men learn how to die for the sake of truth (s. 300, 6)



1 - Everything that exists, inasmuch as it exists, is good (vera rel. 11, 21)

2 - Every good is either God or comes from God (vera rel. 18, 35)

3 - Every being is good inasmuch as it has been pleasing to God (Gn. litt. 1, 5, 11)

4 - Beings are considered better or worse according to the different degrees of their natures. On the base of utility they are evaluated in a different way. Thus the point of view of someone contemplating nature is very different from the judgments of those moved by the necessities of life or by their desires (civ. 11, 16)

5 - We say that a man is ‘good’, or that anything else is ‘good’. But there is a Good that is simply such, the Good itself in which and by which all things are good. This is the delight of the Lord, and we shall contemplate it (en. Ps. 26, II, 8)

6 - No wonder if good people are good in order to reach happiness; what is amazing is that evil people too are evil in order to be happy (en. Ps. 118, s. 1, 1)

7 - The strength of good is such that also evil people love it (s. 29, 1)

8 - The supreme good of man is something which, once attained, makes him completely happy. But this reality is only God. We cannot be united with Him except through affection, love, charity (mor. 1, 14, 24)

9 - No changeable good would exist if an unchangeable Good did not exist (trin. 8, 3, 5)

10 - The supreme good of man can neither be inferior to man himself nor similar to him. If this good exists, it must be of such nature that might not be possible to lose it against one’s will (mor. 1, 3, 5)

11 - It is good that there are not only good realities, but also bad ones (ench. 24, 96)

12 - From good things bad ones came: not bad works from good wills, but bad wills from good natures (c. Iul. 1, 8, 38)

13 - There would not have been any bad reality which people can use well if nobody had sinned (c. Iul. 4, 1, 4)


1 - God’s gift of existence and life does not harm anyone, and yet the evil of concupiscence cannot be except in one who exists and lives. This is the reason why there can be something bad in a gift of God, which must be healed by another gift of God: regeneration (c. Iul. 4, 1, 5)

2 - As it is evil to make bad use of goods, it is good to make good use of evils (retr. 2, 22, 2)

3 - Righteous people serve God willingly, unrighteous ones under compulsion: nobody can escape the laws of the almighty (agon. 7, 7)

4 - Evil must be fled with the most prudent attention; good must be striven for with the most burning charity (s. dom. m. 2, 9, 35)

5 - When there is a battle, there is always some evil. Good may fight against evil or evil against evil. If two goods fight against each other, the battle itself is a great evil (c. Iul. 5, 7, 28)

6 - The first vice of the rational soul consists in wanting to do what the supreme and intimate truth forbids (vera rel. 20, 38)

7 - The degradation of the soul resides in what it has done, and the limitation it gets as a consequence is the punishment it receives. In this all evil consists (vera rel. 20, 39)

8 - The degradation of the soul is nothing else than sin and the punishment of sin (vera rel. 23, 44)

9 - The degradation of the soul consists in the love for any other object that is not the soul or God (util. cred. 16, 34)

10 - No painter would dare to paint and no poet would dare to sing two realities of which one is very good and the other very bad, as if they were able to stay together: innocence and impudence (c. Iul. 5, 2, 6)

11 - God, the creator of all things, made them very good. In His foreknowledge He knew that it was more convenient to His absolutely omnipotent goodness to draw good also from evil than not to allow the existence of evil. He therefore regulated the life of angels and men in such a way that He first might show the power of their freedom and then the power of the benefit of His grace and the judgment of His justice (corrept. 10, 27)

12 - Evil persons can use good things to do evil, God can use evil things for good (s. 15, 3)

13 - Only who is always good can make good the one who is evil (s. 61, 2, 2)

14 - God can make good use of the evil people by using them in order to admonish or test the good people (qu. exp.c. pag. 32)

15 - God can make use also of the hearts of evil people for the praise and help of good people (gr. et lib. arb. 20, 41)

16 - God loves good people for all eternity, tolerates the evil ones for a certain period of time (c. don. 20, 31)

17 - God loves also the unrighteous inasmuch as they are men, hates them inasmuch as they are unrighteous. The reason for this is that God loves both His own work and His own justice (c.  Iul. imp. 4, 124)

18 - God does not need any good: He Himself is the supreme good from which every good derives (en. Ps. 70, s. 2, 6)

19 - Who will ever try to do good, if he thinks that evil does not come from the changeable will of creatures, but from the unchangeable divine will? (c. Sec. 2)

20 - One thing is a man who does not do good, another is a man who is not without sin even when he does much good. One thing is to withdraw from every sin, another to have withdrawn from every sin, which only belongs to our future perfection (perf. iust. 13, 31)

21 - We must rather learn how to tolerate the mixture of the evil people for the good people’s sake than to violate the charity of the good ones because of the evil ones (c. litt. Pet. 3, 3, 4)

22 - Evil people do not pollute good people who are in their same environment, since the good people are not in communion with them, but with God’s altar and sacraments (c. don. 5, 8)

23 - Beloved, do not unite yourselves with those who live wickedly. Seek the good people, stay with the good people, be yourselves good people (s. 223, 1)

24 - Find the good people in order to be able to imitate them. Be good yourselves and you will find them. Don’t think all people are evil (s. 260/D, 2)

25 - I don’t care what you have been until now; be what until now you have not been (en. Ps. 149, 9) - Be what you are not yet and stop being what you are (c. Fel. 2, 12)

26 - I already love You alone, You alone I follow, You alone I seek, You alone am I ready to serve: for You alone dominate rightly; under Your rule I wish to be. Command, I pray, and order what You will; teach me how to come to You! If You desert a man, he perishes, but You do not desert him, because You are the supreme good, which, if is sought properly, is always found. This I do ask Your most excellent mercy, that You convert me completely to You (sol. 1, 1, 5-6)

Original sin

1 - Adam’s voice is the voice of the entire humankind (s. suppl. 21, 2)

2 - Adam was not the first one to sin. If you are looking for the first sinner, see the devil. The first angel, rebel to God, was the seducer; the first man was the imitator (s. 294, 15, 15)

3 - As soon as Adam and Eve transgressed the divine precept by eating the fruit of the tree of good and evil, they found themselves interiorly naked, forsaken by God’s grace that they had impudently offended with arrogance and proud love for their own independence. By looking their own bodies they experienced an impulse of concupiscence they did not know before (Gn. litt. 11, 31, 41)

4 - They sinned, they realized, they blushed, they covered themselves (c. Iul. 5, 2, 6)

5 - God asked the first man: ‘Adam, where are you?’ In such a way God made him realize that he was in a condition of separation from God (civ. 13, 15)

6 - Adam, after his sin, has the ugliness of confusion, but not the humility of confession (Gn. litt. 11, 35, 47)

7 - Adam, by hiding his body, was stupidly trying to escape the look of the One who looks in the inmost part of the soul: conscience (c. Iul. 4, 16, 82)

8 - Adam’s sin was extremely serious insofar as it was easy for man not to sin, since man’s nature had not yet been corrupted and the law of sin was not yet rebelling in his own members against the law of the mind. Every man is born with that punishment and destined to perish forever, unless he is reborn, and every man is lost, unless he is found by the one who came to seek whatever had been lost (c. Iul. imp. 2, 189)

9 - Adam’s apostasy was such a great sin that the entire human nature collapsed (c. Iul. imp. 3, 57)

10 - All men have sinned in the first man since all were in him when he sinned; and, by being born by him, all men contracted the sin that is not eliminated except by the rebirth of baptism (c. ep. pel. 4, 4, 7)

11 - All men who are born assume Adam, all men who are reborn assume Christ (c. Iul. imp. 2, 191)

12 - Adam is the upside-down prefiguration of the future Christ (c. Iul. imp. 3, 107)


1 - Concupiscence is the illness of desire (nupt. et conc. 1, 8, 9)

2 - Cupidity is an impulse of the soul that makes a person take enjoyment from oneself (doctr. chr. 3, 10, 16)

3 - Cupidity ignores where the necessities of life end (c. Iul. 4, 14, 70)

4 - Cupidity wants to divide, charity wants to unite (s. 265, 9, 11)

5 - By ‘concupiscence of the flesh’ the lovers of the lowest kinds of pleasure are indicated; by ‘concupiscence of the eyes’ the curious people; by ‘worldly ambition’ the proud (vera rel. 38, 70)

6 - Concupiscence is a kind of rebel fervour that shakes a mortal body, while trying to draw to itself the entire soul after conquering it; concupiscence is not aroused or appeased according to the mind’s will (pecc. mer. 1, 29, 57)

7 - There are two evils: we possess one of them and we commit the other if we don’t resist the one we possess (c. Iul. 4, 14, 73)

8 - Concupiscence is worse than ignorance inasmuch as ignorance without concupiscence sins less, while concupiscence without ignorance sins more seriously. To ignore evil is not always sin, but to desire evil is always sin. Sometimes the good itself can be ignored with some utility, so that it might be known in a convenient way. Concupiscence is bad because it is indifferently attracted by what is licit and illicit, unless illicit pleasure is curbed by licit pleasure (c. Iul. 6, 16, 50)

9 - Do not have too much eagerness to live and you will not experience eternal death. You cannot see that greediness, insofar as we want more than we need, makes us sin? (s. 107, 9, 10)

10 - If you really want to possess your goods, possess them without greediness, otherwise not you will possess them, but they will possess you (s. 107/A, 4)

11 - You became enslaved by letting yourself be seduced (trin. 13, 18, 23)

12 - In baptism the concupiscence of the flesh is remitted, not in such a way that it is no longer, but in a way that is no longer imputed as sin. It remains as an affection of bad quality, a kind of languor (nupt. et conc. 1, 25, 28)

13 - There is a spiritual concupiscence, which is praiseworthy and by which we aspire to wisdom. But also a shameful concupiscence exists, coming from the sin of disobedience (nupt. et conc. 2, 30, 52)

14 - Free will is enough in order to do evil, but not enough in order to do good, unless it is helped by the almighty Good. This was the first grace given to Adam. The second grace, on the contrary, is the fruit of the work of the second Adam: Christ makes man will, and will intensely, and love with such ardour that he might defeat, with the willingness of the spirit, the willingness of the flesh, which has contrary desires. This grace makes him able to do good and persevere in good (corrept. 11, 31)


1 - To love is nothing else than to desire a thing because of the thing itself (div. qu. 35, 1)

2 - Love is an impulse, a tension (div. qu. 35, 1-2)

3 - Every love is a fire, but it is important to see what the object of a love is (s. suppl. 26, 8)

4 - Love arouses, fear depresses (en. Ps. 79, 13)

5 - Ardour runs over hope, but does not possess the thing hoped for yet (s. 21, 1)

6 - Wherever love is greater, fatigue is lesser (s. 340, 2)

7 - Hardships are not heavy to those who love; they give, on the contrary, satisfaction. What matters is the object of love: if it is loved, also hardship is loved (b. vid. 21, 26)

8 - Nothing is so hard and rigid that is not broken by the fire of love. When, by its merits, the soul will be seized up to God, it will fly, free and admirable, with very beautiful and pure wings, on which chaste love sustains itself in order to reach and love God (mor. 1, 22, 41)

9 - There is no more effective invitation to love than to love first (cat. rud. 4, 7)

10 - Nobody wants to be what he does not love (trin. 8, 6, 9)

11 - Love and you’ll be safe (s. 308/A, 6)

12 - Loving means being benevolent (s. 399, 5, 5)

13 - The love for the many goods is defeated only by the love for the only good (s. 65/A, 2)

14 - Nobody can perfectly love what we are called to reach, without hating what we are asked to avoid (vera rel. 46, 88)

15 - To love the good means to hate selfishness (s. 336, 5)

16 - Love whatever helps your progress toward God and do not love whatever impedes it (s. 311, 4, 4)

17 - Only good loves produce good morals (s. 311, 11, 11)

18 - Love each other in such a way that each one may be able to offer one’s life for the others (s. 332, 2)

19 - The love for the world is hateful (Io. ev. tr. 87, 4)

20 - In love there is breadth, in hatred narrowness (en. Ps. 133, 1)

21 - Our love itself is death to the world and life with God. What is more powerful than this love that overcomes the world? (Io. ev. tr. 65, 1)

22 - Only love is a debt that must be paid always (s. 259, 6)

23 - Without love all the rest is useless, while love is not conceivable without the other good qualities, thanks to which man becomes good (Io. ev. tr. 87, 1)

24 - O Christian, love your enemies, lest inconsiderately you hate your friends too! (s. 306, 9, 8)


1 - A friend is the half of one’s soul or a second self, with whom I willingly talk about the things I say to myself: not behaving immoderately during daytime, tolerating the nights patiently (ep. 38, 1; conf. 4, 6, 11)

2 - In all human realities nothing is dear to man without a friend (ep. 130, 2, 4)

3 - Nobody can really be a friend of a man if he is not, in the first place, a friend of truth itself; this love is not at all possible unless it is unselfish (Amicus Plato, sed magis amica veritas) (ep. 155, 1, 1)

4 - False friends display grief because of someone else’s misfortunes if it is matter of spiritual afflictions, but, in fact, they laugh at those afflicted; which would not be the case if physical sufferings were at stake (adn. Iob 19)

5 - Christian friendship applies the Biblical principle of Proverbs (27:6): The wounds from a friend are more faithful than the spontaneous kisses of an enemy (ep. 82, 4, 31)

6 - You will be God’s friend if you hate what God hates and you love what God loves (en. Ps. 44, 18)


1 - What is the beautiful? And what is beauty? What is it that allures and unites us to the things we love? Grace and beauty, since unless there were grace and beauty in them, they could by no means attract us to them. In bodies themselves there is a beauty coming from the fact that they form a kind of whole, and another coming from fitting conveniently, as one part of the body, with its whole (conf. 4, 13, 20)

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

3 - God is beautiful in heaven and on earth. Supreme and true beauty is justice; if everywhere He is just, everywhere He is beautiful. May He come to us to be contemplated with the eyes of the spirit (en. Ps. 44, 3)

4 - O supreme Beauty, creator of all things, good God, God supreme good and my true good! (conf. 2, 6, 12)

5 - The beauty of creatures is their hymn of praise (s. 241, 2)

6 - Also a people has its own beauty (vera rel. 26, 48)

7 - Are things beautiful because they are pleasing or are they pleasing because they are beautiful? They are beautiful because they produce a harmonious whole (vera rel. 32, 59)

8 - The regress and progress of creation, with the succession of temporal things, contribute to the beauty of the universe (Gn. litt. 1, 17, 34)

9 - We love the beauty of the house of the Lord when we ourselves are the house of the Lord. And we are such if our hearts are cemented by the bond of love toward all men (s. 15, 1)

10 - To things falling away and succeeding each other a certain temporal beauty of its kind belongs, so that neither those things that die, or cease to be what they were, disfigure or disturb the fashion, appearance and order of the whole of creation; as a speech well composed is certainly beautiful, although syllables and all sounds in it rush past as it were in being born and in dying (nat. b. 8)

11 - Let us not cling to this beauty as lovers, but as praisers of God let us rise above it. And let us hasten on to that good which neither lingers in space nor advances in time, from which all natures in space and time receive their beauty and form... Let us purify the sight and the discernment by which we see, as far as it is allowed in this life, what is just, what is pious, what the beauty of wisdom is (c. ep. fund. 42, 48)

12 - Unity is the form of every beauty (ep. 18, 2)

13 - There is a certain beauty in justice. The punishment may frighten you, but justice has its beauty, asks to be contemplated, inflames its lovers. For it martyrs, despising the world, shed their blood (en. Ps. 32, II, s. 1, 6)

14 - When the hearts of the faithful are cemented by the bond of charity, we have the beauty of the house of God and the place where His glory dwells. Whoever loves the beauty of the house of God undoubtedly loves the Church as well, not understood as walls and roofs and splendid marbles or gilded ceilings, but as the holy faithful who love God with all their heart, with all their soul, with all their mind, and their neighbour as themselves (s. 15, 1)

15 - O my God, attracted by Your beauty, I was immediately distracted from You by my weight, falling down with grief to this earthly reality. This weight consisted in my carnal habits (conf. 7, 17, 23)

16 - To us who believe may the Bridegroom present Himself beautiful. Beautiful as God, Word with God; beautiful in the womb of the Virgin, beautiful the Word born as a boy, brought in the arms, food for the meek. Beautiful in heaven and on earth, beautiful in the miracles and in the sufferings; beautiful in giving life and in resuming it; beautiful on the cross, in the tomb, in heaven... Supreme and true beauty is justice; if everywhere He is just, everywhere He is beautiful. May He come to us to be contemplated with the eyes of the spirit (en. Ps. 44, 3)

17 - Too late did I love You, O beauty so ancient and yet so new! Too late did I love You! You were within and I was without, and there I was seeking You; and in my ugliness I was rushing heedlessly among the beautiful things You made. You were with me, but I was not with You. Those things were keeping me far from You, which, unless they were in You, were not (conf. 10, 27, 38)


1 - Everything exists is one (vera rel. 36, 66)

2 - The unity of God is so much one that it does not have any parts (mor. 2, 11, 24)

3 - There is no salvation unless in union with God (Io. ep. tr. 1, 5)

4 - God is present in the heart, in which unity is preserved (bapt. 1, 2, 3)

5 - God’s unity is the principle from which the unity of everything that is one derives (vera rel. 36, 66)

6 - Every form is forced to conform to the norm of unity (Gn. c. man. 1, 12, 18)

7 - What is the reason why humankind originated from one individual except that unity is recommended to humankind itself? The Lord Christ was born from one creature as well; the Virgin is a sign of unity because she keeps her virginity and preserves incorruptibility (s. 268, 3)

8 - Such is the strength and power of integrity and unity that also many things, which are good, are pleasing only when they come together to form something unitary (Gn. c. man. 1, 21, 32)

9 - Pride broke the harmony of human tongues and, out of one, many were born; charity, out of many languages, makes just one (Io. ev. tr. 6, 10)

10 - The charity of the good people tolerates everything in unity for unity’s sake (c. ep. Parm. 2, 6, 11)

11 - We are one thing because we are in the One (s. 55, 2, 2)

12 - I am, I am one, all people with me in unity are only one thing (s. 138, 5, 5)

13 - What happened on Pentecost? The single persons, on whom the Holy Spirit rested, spoke in the tongues of each nation - some of them in one tongue, others in another tongue, distributing among themselves the languages of all peoples? No, it did not happen this way, but every single person was speaking the languages of all peoples… With this event the unity of the catholic Church, spread all over the world, is recommended (s. 268, 1)

14 - If you want to live of the Holy Spirit, keep charity, love truth, desire unity, and you will reach eternity (s. 267, 4)

15 - Nothing is sweeter than the affection that unites brothers and sisters, but nothing is more dangerous than discord among peoples (s. suppl. 27, 1)

16 - Reflect about unity, brethren, and see if in the multiplicity itself of realities other things can give delight except unity: who could ever tolerate you if you didn’t possess the unity of the same feelings? (s. 103, 3, 4)

17 - The fatigue of multiplicity passes, the charity of unity remains (s. 104, 3)

18 - The catholic unity welcomes in her motherly bosom all people who endeavour to keep the unity of the spirit in the bond of peace, while waiting that the Lord may reveal their mistake to one of the two parties (bapt. 2, 6, 8)

19 - We should not despair of any man, whether he is one who shows himself to be a sinner within the Church or whether he more openly opposes it from outside. As far as the spiritual are concerned, or those who are advancing with pious zeal toward this end, they do not stray outside; for even when, by some perversity or necessity among men, they seem to be driven out, they can prove who they are better than if they had remained within, since they are in no degree roused to contend against the Church, but remain rooted, in the strongest foundation of charity, on the solid rock of unity (bapt. 1, 17, 26)

20 - Build yourselves into unity, in order not to fall into separation (s. 217, 4)

21 - We must cling to the One, enjoy the One, continue being one (trin. 4, 7, 11)


1 - Who are the enemies of peace? Those who break unity. They separated themselves from the others in order to be a community of only righteous people and not to be mixed with the unrighteous. But we say: love peace, love Christ. Whoever loves peace loves Christ (en. Ps. 119, 9)

2 - I beseech you, brothers and sisters, live meekly, live peacefully, while allowing authorities to act according to their own duties, about which they will have to be accountable to God and to their superiors. Address them respectfully and calmly; keep far from the environments of evil and crime; as much as you can, operate in your families, with your neighbours and friends, in order to admonish, convince, teach, reprehend, so that God may accelerate the time of His mercy and put an end to human misfortunes (s. 302, 21)

3 - Great sacrament is the kiss of peace: may it be really a sign of love! Do not repay evil with evil in your heart; if someone hates you, you can love him and kiss him without fear (s. 229, 3)

4 - The Lord will give peace in immortality to those who have peace in charity (s. suppl. 16, 8) - Perfect peace means not wanting vengeance at all (s. dom. m. 1, 19, 56)

5 - Peace should be the object of our desire, while war should be waged only as a necessity, and waged only so that God may, by it, deliver men from the necessity and preserve them in peace. For peace is not sought in order that war may be kindled, but war is waged in order that peace may be obtained (ep. 189, 6)

6 - It is a greater glory to kill war itself by means of words than to kill men by means of swords; and to procure or maintain peace through peace rather than through war (ep. 229, 2)

7 - There is a war when there is an enmity somehow furnished with weapons (qu. hept. 6, 26)

8 - Peace unifies what was separate; it does not divide into two what was one (s. 47, 22)

9 - Peace is the medicine that heals jealousy (Gal. exp. 52)

10 - In keeping peace with God and with men all vices are healed, with humility and meekness (Gal. exp. 45)

11 - Ordered peace or pacified order? (c. ep. fund. 31, 34)

12 - The peace of the body consists in the duly ordered arrangement of its parts. The peace of the irrational soul is the harmonious repose of the appetites, and that of the rational soul the harmony of knowledge and action. The peace of body and soul is the well-ordered and harmonious life and health of the living creature. Peace between mortal man and God is the well-ordered obedience of faith to the eternal law. Peace between man and man is well-ordered concord. Civil peace is the well-ordered concord between those who rule and those who obey. The peace of the celestial city is the perfectly ordered and harmonious enjoyment of God, and of one another in God. The peace of all things is the tranquillity of order. Order is the distribution which allots things equal and unequal, each to its own place (civ. 19, 13, 1)

13 - The first war must be fought against the world, against Satan and his angels. Another war must be fought with oneself: since it is an interior war, this is the more difficult (en. Ps. 143, 5)

14 - Peace has no end in time, but is the end of every intention and action (Io. ev. tr. 104, 1)

15 - ‘Peace be with you’. Peace is the greeting (salutatio) of salvation (salutis). Is there anything better that Salvation greeting man? Our salvation is indeed Christ! (s. 116, 1, 1)

16 - Lord our God, make us able to invite, because of this largeness of Your love, our brothers and sisters to the possession of peace (s. 358, 4)



1 - Time is a footprint of eternity (Gn. litt. imp. 13, 38)

2 - No man can perceive the succession of the ages in its totality (vera rel. 22, 43)

3 - We are involved in ages because of the punishment (of original sin). Ages follow each other because of our suffering (vera rel. 22, 43) - Drops or particles of time (ep. 110, 5; nupt. et conc. 1, 35, 40)

4 - God is before the times, since He is the maker of times (Gn. c. man. 1, 2, 4)

5 - Times are bad, hard and sad, brothers and sisters, and those whom the hardship of the present time cannot correct are harder than them. There is so much display of magnificence, there is so much desire of superfluous things, greediness has no limits. Whoever lives badly will never enjoy better times (s. 346/A, 7)

6 - God would never have created any, I do not say angel, but even man, whose future wickedness He foreknew, unless He had equally known to what uses in behalf of the good He could turn him, thus embellishing the course of the ages, as it were an exquisite poem set off with antitheses... Good is set against evil, life against death, a sinner against a godly man. Consider all the works of the Almighty, all their pairs of opposites (civ. 11, 18)

7 - Why do you want to know the times? All our work consists in transcending the times (s. 265, 4, 5)

8 - From temporal realities we ascend to the eternal ones (vera rel. 25, 47)

9 - One thing is to rest in the Lord while being still in time, another is to transcend all times and settle quietly without end with the maker of times (s. 260/C, 4)

10 - Live well and with your good life change the times; you will not need to complain any longer (s. 311, 8, 8)

11 - May the time of patience pass, may the time of judgment come (en. Ps. 85, 21)

12 - The day of judgment will be here quickly; anticipate its quick coming, be even quicker in converting! (en. Ps. 44, 10)


1 - Eternity simply is (div. qu. 19)

2 - Whatever is nothing, whatever has no reality, whatever is not cannot be eternal (c. Iul. imp. 5, 36)

3 - Neither the nothing is anything, nor is it able to do anything, otherwise it would not be nothing (c. Iul. imp. 5, 44)

4 - Failure is not to be already nothing, but to tend toward nothingness. For when those things which are superior descend toward those things which are inferior, they fail their own nature. When the soul descends toward the body, somehow becomes body-like (c. Sec. 11)

5 - It is clear that God did not produce all things as parts of Himself, but He made them through His word and command. Not as parts of Himself, but out of nothing. He did not have anything from which to get them (nat. b. 26)

6 - Eternity only is: not ‘it was’, as if it were no longer; not ‘it will be’, as if it were not yet (vera rel. 49, 97)

7 - Where eternity is there is no age (c. Max. 2, 14, 6)

8 - It is called ‘Is’, and not only is called, but is so, is unchangeable: It ever remains, It cannot be changed, It is in no part corruptible: It has neither proficiency, for It is perfect; nor has deficiency, since It is eternal (Io. ep. tr. 4, 5)

9 - There is true eternity where is true immortality, that supreme immutability that only God has, for God cannot be changed at all. One thing is, in fact, not to be changed, even if change is possible, another is not to be able to be changed at all (nat. b. 39)

10 - Eternity must be loved (en. Ps. 101, 2, 12) - Don’t look for quality in eternity, but for happiness (s. 261, 2)

11 - Consider what is ephemeral as nothing (s. 349, 5) - The less things are, the more they die (vera rel. 11, 22)

12 - The signs of the times are everything refers to the first coming and passion of Christ, to whom the red evening sky is similar, and equally to the afflictions that will precede His future coming, to which the morning sky, of a sad reddish colour, is similar (qu. ev. 1, 20)

13 - The true and sure seat of the soul is eternity (doctr. chr. 1, 38, 42)

14 - Everyone who in every activity does not look back to the beginning, does not look forward to the end. It is therefore necessary that prospective intention be connected with retrospective memory. For the one who has forgotten what the thing he has begun was will not find how to finish it (civ. 7, 7)

15 - One thing is to rest in the Lord while being still in time, another is to transcend all times and settle quietly without end with the maker of times (s. 260/C, 4)

16 - The health of all the blessed is eternity itself: eternal is health, eternal is concord (s. 305/A, 8)

17 - Our life shall be eternity, where nobody grows or grows old, and where no new day rises, because no old day ends (s. suppl.15, 4)

18 - Let us hate our temporal bonds if we burn with love for eternity (vera rel. 46, 89)

19 - Since we were not fit to take hold of eternal things, and since the foulness of sins was weighing us down, which we had contracted by the love of temporal things, and which were implanted in us as it were naturally, from the root of mortality, it was necessary that we should be cleansed. But we could only be cleansed through temporal things, to which we were already clinging and which are useful, if properly used, for us to be healed and rise to eternal things...  The rational soul, for its part, in order to purify itself, must have faith in temporal things, so that, once purified, it may contemplate the eternal realities: ‘For truth stands to faith in the same relation in which eternity stands to that which has a beginning’ (Plato, Timaeus 29c) (trin. 4, 18, 24)

20 - Everything undergoes any degree of change is not properly called eternal. Insofar as we are changeable, therefore, we stand apart from eternity. When our faith, by vision, shall be truth, then eternity shall possess our now changed mortality… We could not pass to eternal things from our condition, unless we were transferred, by means of the union of the eternal to ourselves through a birth similar to ours, to His own eternity (trin. 4, 18, 24)

21 - Without the Lord our God we are really nothing. Before coming to existence we were nothing, and if we want to be like the men who are without Him, we are nothing else than sinners. If we don’t keep in His presence every resource we have, we lose them (en. Ps. 58, s. 2, 1)


1 - Great, really great this ‘Is’ (en. Ps. 101, s. 2, 10)

2 - After being admonished to search for incorporeal truth, I saw Your invisible realities, understood by those things that are made; and, though passing through rejections and struggles, I perceived what it was, which through the darkness of my mind I was not allowed to contemplate; and I was assured that You were, and were infinite, and yet not diffused in space finite or infinite; and that You truly are, who are the same ever, varying neither in part nor motion; and that all other things are from You, on this most sure ground alone, that they are (conf. 7, 20, 26)

3 - God’s knowledge is manifold in its unity and various in its uniformity; it comprehends all the incomprehensible realities with an incomprehensible comprehension (civ. 12, 18)

4 - It is possible for God both to create new things never before created and to preserve His will unaltered by means of His ineffable foreknowledge (civ. 12, 20, 4)

5 - The end is the reality to which we tend, where we shall remain (s. 16/A, 9)

6 - Some people envisage and aspire to an end that shall end; our end, on the contrary, has no end: to unite ourselves with our Saviour and to remain with Him forever (s. 223/G, 2)

7 - Christ is the end not as one that consumes, but that consummates. One thing is to say that a loaf of bread has been finished because it has been eaten, another is to say that a tunic has been finished because it has been completed and is ready to be worn. The end of your efforts is the One to whom your lives tend (en. Ps. 56, 2)

8 - True virtue receives its righteousness from the righteousness of the end (c. Iul. 4, 3, 21)


1 - I (Augustine) was unhappy, and unhappy is every soul fettered by the friendship of perishable things: he is torn to pieces when he loses them, and then becomes aware of the unhappiness which he had also before he lost them. This was happening to me at that time (conf. 4, 6, 11)

2 - O folly, which does not know how to love men as men! O foolish man that I then was, enduring with so much impatience the human condition! So I was fretting, sighing, weeping, tormenting myself, and taking neither rest nor advice. For I was carrying about with me a rent and polluted soul, impatient of being carried by me, and I could not find where to lay it (conf. 4, 7, 12)

3 - I was going farther and farther from You, where You permitted me to go, and I was being tossed here and there, and I was flowing away, and I was scattered in all directions, and I was boiling with my fornications, and You were keeping silent (conf. 2, 2, 2)

4 - And where was I when I was looking for You? You were in front of me, but I had gone away also from myself and I could not find myself; still less I was able to find You (conf. 5, 2, 2)

5 - As all men want to be happy, certainly, if they want it truly, they also want to be immortal. A life, then, cannot be both happy and forsake a man against his will, since no one becomes happy against his will; and hence how much more does it make a man miserable by forsaking him against his will, when it would make him miserable if he had it against his will! For how can a life be happy if the happy man does not love it? Or how can a thing be loved, if it is received indifferently, whether it may flourish or perish? (trin. 13, 8, 11)

6 - Is it enough, O Lord God of truth, to know those things in order to please You? Unhappy is the man who knows all those things, but does not know You, while happy is he who knows You, though he may not know those things. But a man who knows both You and them is not happier on account of them, but is happy on account of You only, if, knowing You, he glorifies You as God and gives thanks, and does not become vain in his thoughts (conf. 5, 4, 7)

7 - How do I seek You, O Lord? When I seek You, my God, I seek a happy life. I will seek You, so that my soul may live. For my body lives by my soul, and my soul lives by You... Is not a happy life the thing all desire, and is there anyone who altogether does not desire it? If all men, with one voice, were asked whether they wished to be happy, without any doubt they would answer ‘yes!’ (conf. 10, 20, 29)

8 - I was slow to turn to the Lord and from day to day I was deferring to live in You, but I was not deferring daily to die in myself. Being in love with a happy life, I was nevertheless fearing it in its own abode and, while fleeing from it, I was seeking it (conf. 6, 11, 20)

9 - Let it be far, O Lord, let it be far from the heart of Your servant who confesses to You; let it be far from me to think that I can be happy by any kind of joy. For there is a joy which is not granted to the wicked, but to those who worship You without seeking any reward, whose joy You Yourself are. And the happy life is this: to rejoice unto You, by You, because of You; this is it, and there is no other. Those who think that there is another follow after another joy, and not the true one (conf. 10, 22, 32)

10 - Even in that wretched restlessness of the spirits who fell away and discovered their own darkness, unclothed of the garments of Your light, You sufficiently show how noble You have made the rational creature; to which nothing that is inferior to You will suffice for a happy rest, and so not even itself (conf. 13, 8, 9)

11 - Give Yourself to me, O my God, return Yourself to me; behold, I love You, and if it is too little, let me love You more strongly. I cannot measure my love, so that I may know how much of it is lacking in me so that my life may run into Your embracements, and not be turned away until it be hidden in the secret place of Your face. This only I know, that all is bad to me except You - not only outside, but also inside me; and all plenty which is not my God is poverty (conf. 13, 8, 9)

12 - O my God, let me serve and worship You, so that I may have well-being from You, because on You my well-being depends (conf. 13, 1, 1)

13 - What is better than this good or happier than this happiness: to live for God and by God, in whom is the source of life and at whose light we shall see light? (spir. et litt. 22, 37)