Considering the Universe as a whole, both directions of time are still indistinguishable, just as space knows no above and below. Yet, at a specific point of the surface of the Earth, we call the direction towards the center the downward direction; in the same way, a living being dwelling in a certain time-phase of such a local World will distinguish the direction towards the more improbable state from the opposite direction, call the former the past, and the latter the future. This seems to be the only method which will allow us to conceive the Second Law of thermodynamics, which asserts the existence of irreversible processes which apparently cannot be explained by the atomic theory. It may well be that initial conditions leading to a reversal in motion are almost never realized in nature. Thus, just as the Universe is created and governed by one God, so both the church and state must be preserving administrative unity. However, since the church is the direct channel of communication between God and his creatures, the state and its subjects must be governed in moral affairs by the church.   

In purity and love have we genius; the Gospel gives beauty and holiness to the soul. There are two ways of life for the soul, one which is subject to the laws of fate and another which, although it recognizes these laws, is able to rise above them and uses them as tools.  You cannot hide the soul. The two great movements of the soul are the desire of honor and the fear of shame. Just as every variation of habit, of fashion is noticeable to those who live outside themselves, so the changes and complexities in the life of the soul are perceived by them who live within themselves. The soul does not measure time by seconds, nor yet by heartbeats, but by modifications in its own quality and character. The watches of the World may stop; the planets may cease to measure the flight of time; the body may retain its pristine vigor—but in an hour, a moment almost, the heart may grow antiquated, the being be transformed. The soul is a terrible reality. It can be bought, and sold, and bartered away.  

It can be poisoned, or made perfect. There is a soul in each one of us.  It was the living death of my own soul that troubled me.  God will see to it that the innocent does not suffer in the afterlife. The conscious subject can be aware of other things only if it is capable at one and the same time of being modified and of remaining identical with itself, or inalterable. The solution of this apparent contradiction might lie in distinguished between consciousness, understood as thought or pure mentality, and sensibility. Consciousness neither is changed by the object nor changes it. The act of consciousness detaches the psychic event from its matrix in reality and thinks its possible essence or its possibility or quiddity or whatever you wish to call it. Upon investigation, both consciousness itself and the relation between the psychic mechanism external to consciousness would lose itself in an endless postponement but rather is a completed penetration of self, the fullness and richness of the activity of thought.   

Creation proceeds from God. All creatures, by an inevitable and eternal process, springs from the creative mind of God through a chain of intermediary causes of continually diminishing perfection. The whole of the cosmic machine was produced in time and from nothing, by one principle only who is supreme and whose power, through immense, still arranges all according to a certain weight, number and measure. It is to be noted that some reject the concept of the eternity of the World, of the eternity of matter, and of a dual principle of good and evil, and the existence of intermediary causes. The perfect power must be free to create varying degrees of perfection, and there is a measure, which suggests the seal of the Blessed Trinity is stamped on every creature. God is final cause and ultimate goal of human’s quest for happiness. Since the Father begets the Son by an external act of self-knowledge, the Son may also be called the wisdom of the Father and expresses in his person all of God’s creative possibilities. And enlightens everyone who comes into the World.   

From his [magisterial] chair in Heaven, Christ teaches us interiorly. If as the Philosopher, the knowable qua knowable is eternal, nothing can be known except through that Truth which is unshaken, immutable, and without limit. I believe this man to be nature’s mode, the exemplar which nature found to reveal the ultimate in human perfection. Christ is God’s model for humanity. He gives us the power of becoming child of God, and he is the one master of all the sciences. If God lacked the exemplar ideas, he would know only himself and nothing of the World. He would be only related to the World only as a final cause and not as a creator. And if that was the cause, there would be no explanations of the cycle of changes of the cosmos, the Universe would be ruled by determinism. However, then humans would no longer be a responsible agent; they would deserve neither reward nor punishment, and divine providence would be a myth. With the recognitions of exemplarism, on the other hand, the whole of creation takes on a sacramental character—this is, it becomes a material means of bringing the soul to God.   

Nature becomes the mirror of God, reflecting his perfections in varying degrees. Although we see only a shadowy likeness (umbra) of trace (vestigium) of the creation in inorganic substances and the lower forms of life, the soul of humans is God’s image (imago) and the angel his similitude (similitude). The recognition of God in nature begins in philosophy, but is continued and perfected in theology. If there are potential beings, then pure act must also exist; composite things imply the existence of something simple; the changeable can only coexist with the unchangeable. Knowing that these ten self-evident conditionals have their antecedents verified in the corporeal World, and explains much about God. The soul, possesses memory, intelligence, and will, and is an image of God, not only mirroring his spiritual nature, but the Trinity itself. Did you stop for a moment to about all of this? That kindly, Fatherly figure could never blame me for being led astray. He would never turn from me because of my minor transgressions.