How is it... that the Son and Holy Spirit are not co-unoriginate with the Father, if they are co-eternal with Him? Because they are from Him, though not after Him. 'Being unoriginate' necessarily implies 'being eternal,' but 'being eternal' does not entail 'being unoriginate,' so long as the Father is referred to as origin. So because They have a cause They are not unoriginate... a cause is not necessarily prior to its effects... Because time is not involved, They are to that extent unoriginate... for the sources of time are not subject to time.

Do not delay in coming to grace, but hasten, lest the robber outstrip you, lest the adulterer pass you by, lest the insatiate be satisfied before you, lest the murderer seize the blessing first, or the publican or the fornicator, or any of these violent ones who take the Kingdom of heaven by force (cf. Mt. 11:12). For it suffers violence willingly, and is tyrannized over through goodness.

We were made for good works (cf. Phil. 1:11) to the glory and praise of our Maker, and to imitate God as far as might be.

As far as we can reach, He Who Is, and God, are the special names of His Essence; and of these especially He Who Is, not only because when He spoke to Moses in the mount, and Moses asked what His Name was, this was what He called Himself, bidding him say to the people 'I Am has sent me' (Ex. 3:14), but also because we find that this Name is the more strictly appropriate.

God always was, and always is, and always will be. Or rather, God always Is. For Was and Will be are fragments of our time, and of changeable nature, but He is Eternal Being. And this is the Name that He gives to Himself when giving the Oracle to Moses in the Mount. For in Himself He sums up and contains all Being, having neither beginning in the past nor end in the future; like some great Sea of Being, limitless and unbounded, transcending all conception of time and nature, only adumbrated [intimated] by the mind, and that very dimly and scantily.

If time came before me, time is not before the Word, whose Begetter is atemporal. When the beginningless Father was there, leaving nothing superior to His divinity, then also was there the Father's Son, having in the Father a timeless beginning, like the sun's great circle of overwhelming clear light.

Who should listen to discussions of theology? Those for whom it is a serious undertaking, not just another subject like any other for entertaining small-talk, after the races, the theater, songs, food, and sex: for there are people who count chatter on theology and clever deployment of arguments as one of their amusements.