Now, justification in this life is given to us according to these three things: first by the laver of regeneration by which all sins are forgiven; then, by a struggle with the faults from whose guilt we have been absolved; the third, when our prayer is heard, in which we say: 'Forgive us our debts,' because however bravely we fight against our faults, we are men; but the grace of God so aids as we fight in this corruptible body that there is reason for His hearing us as we ask forgiveness.
Love all men, even your enemies; love them, not because they are your brothers, but that they may become your brothers. Thus you will ever burn with fraternal love, both for him who is already your brother and for your enemy, that he may by loving become your brother.
The entire life of a good Christian is in fact an exercise of holy desire. You do not yet see what you long for, but the very act of desiring prepares you, so that when he comes you may see and be utterly satisfied.
Who can control this when its appetite is aroused? No one! In the very movement of this appetite, then, it has no "mode" that responds to the decisions of the will ... Yet what he wishes he cannot accomplish ... In the very movement of the appetite, it has no mode corresponding to the decision of the will.
It will not be held against you that you are ignorant against your will, but that you neglect to seek out what it is that makes you ignorant; not that you cannot bring together your wounded limbs, but that you reject Him that would heal them.
The Lord says, 'Whoever has, to him shall be given' (Mt. 13:12). He will give, then, to those who have; that is to say, if they use freely and cheerfully what they have received, He will add to and perfect His gifts.
The fellow who eggs you on to avenge yourself will rob you of what you were going to say - as we forgive our debtors . When you have forfeited that, all your sins will be held against you; absolutely nothing is forgiven.
Of this I am certain, that no one has ever died who was not destined to die some time. Now the end of life puts the longest life on a par with the shortest... And of what consequence is it what kind of death puts an end to life, since he who has died once is not forced to go through the same ordeal a second time? They, then, who are destined to die, need not be careful to inquire what death they are to die, but into what place death will usher them.
In the Catholic Church, there are many other things which most justly keep me in her bosom. The consent of peoples and nations keeps me in the Church; so does her authority, inaugurated by miracles, nourished by hope, enlarged by love, established by age. The succession of priests keeps me, beginning from the very seat of the Apostle Peter, to whom the Lord, after His resurrection, gave it in charge to feed His sheep (Jn 21:15-19), down to the present episcopate.
Poltinus the Platonist proves by means of the blossoms and leaves that from the Supreme God, whose beauty is invisible and ineffable, Providence reaches down to the things of earth here below. He points out that these frail and mortal objects could not be endowed with a beauty so immaculate and so exquisitely wrought, did they not issue from the Divinity which endlessly prevades with its invisible and unchanging beauty all things.