“Scripture narrates the story of how the God who finished all his work in six days is the same one who it says elsewhere, and without any contradiction, that "he created everything at the same time." Consequently, he who created all things at the same time simultaneously also simultaneously created these six or seven days, or, rather, this one day repeating the day six or seven times. What need was there to enumerate these six days in such a precise and ordered way? Surely it was necessary for those who cannot arrive at a comprehension that "God created everything at the same time," that Scripture accompanied them more slowly, step by step, to the final goal of the story to which it was leading them.”

“All things, although God could have made them in an instant, He nevertheless preferred to make them through a succession of times: partly for the sake of a distinct and clear representation of power, wisdom, and goodness; partly for the sake of a fitting correspondence of days or times and works; and partly also so that, just as in the first creation of the world there were to be made the seminal principles of works yet to be done, so also there would be made prefigurations of future times. If, however, it were said in another manner, that all things were made simultaneously, then all these seven days are referred to angelic contemplation. Nevertheless, the first manner of speaking is more consonant with Scripture and with the authorities of the Saints, both those who preceded and also those who followed the blessed Augustine.”

“In the three [Synoptic] Gospels, John the Baptist says he is not sufficient, while in the Gospel of John he says he is not worthy. But it may be that the one who formerly declared that he was not sufficient became sufficient later, even though perhaps he was not worthy. Or it may have been that while he was saying he was not worthy, and was in fact not worthy, he came to be worthy—unless one would say that human nature can never arrive at performing this loosing or this bearing in a worthy manner and that John, therefore, speaks the truth when he says that he never became sufficient to loose the thongs of our Savior's sandals, nor was he worthy of doing so either. No matter how much we try to understand, there are still things left that we do not understand. This is what we read in the Wisdom of Jesus, Son of Sirach: "When a person has finished, he is just beginning, and when he stops, he will be at a loss."”

“The language of the divine hymn is, "Seek God, and your soul shall live." Let us search for that which needs to be discovered, and into that which has been discovered. He whom we need to discover is concealed, in order to be sought after; and when found, is infinite, in order still to be the object of our search. Therefore it is said in another place, "Seek his face always." For even as he satisfies the seeker to the utmost of his capacity, he makes the finder still more capable so that he may seek to be newly filled according to the growth of his ability to receive. Therefore it was not said, "Seek his face always," in the same sense as of certain others, who are "always learning and never coming to a knowledge of the truth." Rather, as the preacher says, "When a person has finished, then he begins," till we reach that life where we shall be so filled that our natures shall attain their utmost capacity because we shall have arrived at perfection and will no longer be aiming at more. For then all that can satisfy us will be revealed to our eyes. But here let us always be seeking, and let our reward in finding put no end to our searching. For we do not say that it will not be so always, because it is only so here. Rather, here we say we must always be seeking, lest at any time we should imagine that here we can ever cease from seeking.”

“"Salvation is far from sinners, since they have not sought your decrees. Many are your mercies, Lord. Give me life according to your judgment." It is said, "The compassion of a person is toward his neighbor: but the mercy of God is on all flesh." As much as one might appear extremely just when compared with human beings, before God's severe judgment he has need of mercy. Even the very fact that he seems just is due to the mercy of God, since who has ever done anything worthy of eternal blessedness and the kingdom of heaven without God's help?”

“When, because of hunger, one is constrained to beg and because of his begging he is compelled to act shamefully, and then because of acting shamefully he endures reproach—then the weight of despondency becomes rather complex and is accompanied by a darkness that settles on the soul. The one who takes care of such people should do so in a way that is long-suffering, rather than in a way that will only increase their despondency with further irritations. But he should also mitigate the majority of his already despondent nature with encouragement. For just as the one who has been insulted, even though he may be enjoying great abundance does not feel the advantage of his wealth because of the blow that he has received from the insult, in the same way, one who has been addressed with kind words and for whom the gift has been accompanied with encouragement, exults and rejoices all the more. That which he has been given is doubled in value because of the way in which it was offered.”

“No one can say, "I am poor, I do not have any way to show mercy." If you cannot give like those who are rich who throw their offering into the treasury box, then give two mites like the poor widow and God will consider this a greater gift than the offerings of the rich. You do not have that much? But you do still have power to be merciful, and with this you can exercise mercy in the service of those who are sick. Can you not do even this? But you can console your brother with words. Therefore be merciful with him by your words, and listen to him who says, "A word is better than a gift." Suppose you cannot exercise mercy with words; still if your brother is mad at you, you can have mercy on him and support him in the midst of his turmoil, seeing that he is being mistreated by a common enemy, and instead of responding with a sharp word and getting him even more upset, keep silent and have mercy on him and his soul, stealing it from the enemy. Even if your brother turns against you, you still can have mercy on him and forgive his sin against you in order also to receive forgiveness from God. God, in fact, has said, "Forgive and you will be forgiven," and thus you will have been found providing mercy for the soul of your brother by pardoning his sins against you.”

“Therefore, the blessed hope, the sure expectation, the future happiness is for those who, having rejected the secular ungodliness and desires, have lived soberly and with justice and piety in this world. Therefore, sobriety, justice and piety must be very carefully guarded by Christians. The one who guards his sobriety harmonizes his customs with his life. The one who lives with justice does not bring evil on his neighbor and, in so far as he can, offers aid with good works. The one who lives with piety neither believes or says anything perverse in regard to God. Whoever, therefore, wants to reach the kingdom of heaven must live soberly, practice justice with his neighbor and persevere in piety toward God.These virtues then will be of help in the future life if they are a reality in the life of this present world. This in fact is what the blessed apostle knew and taught when he ordered us "to live soberly and with justice and piety in this world," teaching that those who before the judgment have led a just life in this world will receive mercy in the judgment. Therefore divine Scripture warns us in the book of Ecclesiasticus, "Procure justice before the judgment, and you will find propitiation in the presence of God." Therefore, anyone who wants to find propitiation in the presence of God must prepare justice for himself here. In fact, whatever one has not begun to procure in the present world, he will not have at the time of future retribution.”

“"For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh; for these are opposed to each other, to prevent you from doing what you would." Here some level the charge that the apostle has divided the human being into two parts, making it seem as though human beings are constituted from opposing substances and indicating the existence of a conflict between body and soul. But this is certainly not the case. For by "the flesh," he does not mean the body. If he did, what would be the sense of the clause immediately following, "For it lusts," he says, "against the Spirit"? And yet, the body does not move but is moved. It is not an agent but is acted on. How then does it lust, because lust belongs to the soul, not to the body? For in another place it is said, "My soul longs," and, "Whatever your soul desires, I will even do it for you," and, "Do not walk according to the desires of your soul," and, "My soul pants." Why then does Paul say, "The flesh lusts against the Spirit"? He usually refers to the flesh as the depraved will, not the natural body, as when he says, "But you are not in the flesh but in the Spirit," and again, "Those who are in the flesh cannot please God." What then? Is the flesh to be destroyed? Was not he who thus spoke clothed with flesh? Such doctrines are not of the flesh but from the devil, for "he was a murderer from the beginning." What then is his meaning? It is the earthly mind, slothful and careless, that he here calls the flesh, and this is not an accusation of the body but a charge against the slothful soul. The flesh is an instrument, and no one feels aversion and hatred toward an instrument, but to him who abuses it. For it is not the instrument of iron but the murderer whom we hate and punish.”

“The perfection of the good consists in being totally free from lust because the elimination of evil consists in this. This is what the apostle asserts: "The perfect performance of good is not in my power." It was not in his power not to feel lust. It was in his power to refrain from lust, however, in order not to give in to it and to refuse to offer his members to the service of lust. "To perfect that which is good is not in my power," since it is impossible for me to fulfill the commandment: "You shall not lust." What is therefore necessary? That you put into practice, "Do not follow after your lusts." This is what you do so long as illicit lusts are present in your flesh: "Do not follow after your lusts." Remain faithful to the service of God, in the liberty of Christ. Serve the law of God with your mind. Do not yield to your lusts, because when you follow them, you add to their strength. By giving them strength, how can you hope to conquer them when you are nourishing these very enemies on your own strength?”