"And in my flesh I will see God" unquestionably foretells the resurrection of the flesh. It did not say, however, "through my flesh." If it had said this, it would still be possible that Christ was meant by "God," for Christ will be seen by our flesh in the flesh. But, even understanding it of God, it is only equivalent to saying, "I will be in my flesh when I see God." And the apostle's phrase, "face to face" does not lead us to believe that we will see God with the face of this body, in which we have our bodily eyes. Rather, we will see him continuously with the mind. If the face were not also that of the interior person, the apostle would not say, "And we, with unveiled faces, seeing as in a mirror the glory of the Lord, will be transformed into the same image, from glory to glory, as by the action of the Spirit of the Lord." Nor do we interpret differently what is proclaimed in a psalm, "Draw near to him, and you will be enlightened, and your faces will not blush with shame." One draws near to God by faith, which is certainly of the heart, not the body. But we are not unaware of the valid reasons that the spiritual body has for drawing near to the Lord, since we speak of a reality outside our experience, and because in this matter an authoritative passage of sacred Scripture that can be interpreted unequivocally does not come to mind or help us. Thus, necessarily, what we read in the book of Wisdom is also true of us: "The reasonings of mortals are timid and our reflections uncertain."

No knowledge can occur if there are not already objects to be known, and these objects exist in the Word, through whom all things were created, prior to their existing in all the beings that have been made. Human intelligence thus first perceives creatures with the senses of the body, forming a concept of them according to the capacity of human weakness. It then looks for causes, through which it can arrive at what resides originally and immutably in the Word of God, in this way coming to see with the intellect the invisible perfections of God in the works he has made. With what slowness and difficulty this happens, and how long it takes, on account of the corruptible body that weighs down the soul—even when the one who is ignorant is captivated by a most fervent desire to pursue it with insistence and perseverance! Angelic intelligence, by contrast, is united to the Word of God through pure charity. After being created according to the hierarchy from which all other creatures would proceed, it saw in the Word of God the things that would be created, before they were created. Thus things were originally made in angelic knowledge when God ordained that they exist, before they were constituted in their own nature.

"Praise the Lord, my soul." Your soul will answer you, I will praise him as best I can, poorly, feebly, weakly. Why? Because as long as we are united to the body we are in exile, far from the Lord. Why do you praise the Lord in this manner, not giving him a perfect and continuous praise? Ask the Scriptures. It is because "the corruptible body weighs down the soul, and the earthly dwelling burdens the mind with many thoughts." Take from me this body that weighs down the soul, and I will praise the Lord. Free me from this dwelling that pushes the mind downward with its many thoughts. From a multitude of things I will recollect myself into unity—then I will praise the Lord. But, as long as I am as I am, I cannot praise him. I am too weighed down. And what then? Will you remain silent and refuse to praise the Lord perfectly? "I will praise the Lord in my life."

Precisely by the name of sweat the sacred Scripture has called suffering in general, from which no one is exempt, because, whereas some suffer from difficult operations, others do so from excruciating cures. The studies of all those wishing to learn partake of these same sufferings. And what earth gives birth to thorns if not this one, which was not made burdensome by its maker when he created the first man? Now, however, according to what was written, "a corruptible body weighs down the soul, and the tent of clay burdens the mind with many thoughts. We barely grasp earthly things and laboriously discover what is at hand." Whether or not, then, the doctrines that a person studies are useful, it is necessary that he suffer, since a corruptible body weighs down the soul. For him too, this earth gives birth to thorns. Nor can one say that the rich are exempt from these thorns, especially since in the Gospel the thorns that suffocate the seeds that were sown, so they do not reach fruitfulness, were explained by the teacher-God as the cares of this life and anxiety over riches.

For in the most general sense it holds good that it is apparently not possible for any person to remain altogether without experience of ill. For, as one says, "the whole world lies in wickedness"; and again, "Most of the days of human life are labor and trouble." But you will perhaps say, "What difference is there between being tempted, and falling or entering into temptation?" Well, if one is overcome by evil—and he will be overcome unless he struggles against it himself and unless God protects him with his shield—that person has entered into temptation, and is in it and is brought under it like one that is led captive. But if one withstands and endures, he is indeed tempted; but he has not entered into temptation or fallen into it. Thus Jesus was led up of the Spirit, not indeed to enter into temptation but to be tempted of the devil. And Abraham, again, did not enter into temptation, neither did God lead him into temptation, but he tried [tested] him; yet he did not drive him into temptation. The Lord, moreover, tested the disciples. Thus the wicked one, when he tempts us, draws us into the temptations, as dealing himself with the temptations of evil. But God, when he tests, presents the tests as one untempted by evil. For God, it is said, "cannot be tempted by evil." The devil, therefore, drives us on by violence, drawing us to destruction; but God leads us by hand, training us for our salvation.

All bound slaves who flee to religious communities for refuge should be admonished and sent back to their masters in better dispositions, after the example of St. Paul who, although he had begotten Onesimus through the gospel, sent him back to Philemon. He had convinced Onesimus that the yoke of slavery, borne in a manner pleasing to the Lord, would render him worthy of the kingdom of heaven. Paul not only urged Philemon to annul the threat against his servant, being mindful of the Lord's own words: "If you forgive men their offenses, your heavenly Father will forgive you also your offenses." But also, in order that Philemon might be more kindly disposed toward Onesimus, Paul writes: "For perhaps he therefore departed for a season from you that you might receive him again forever; not as a servant, but instead of a servant, as a most dear brother." If, however, it should be the case of a wicked master who gives unlawful commands and forces the slave to transgress the command of our Master, the Lord Jesus Christ, then it is our duty to oppose him, so that the name of God not be blasphemed by that slave's performing an act displeasing to God.