II.2 chapter 3

So how can there be that are called enemies of God?
They withstand the commandement of God, but do not harm God by doing that, but themselves (because God is unchangeable and incorruptable). Their vice is contrary to their nature, and therefore contrary to the good and thus contrary to God (which is the supreme good); but the vice doesn't harm God like it harms their nature. For to God no evils are harmful; they only harm the changeable and corruptable natures.

Something evil is always something harmful. Indeed the concept 'evil' means that it is contrary to something good. 'Evil' is no concept for something substantial, but for something depriving something of good, something that therefore has good nature.

But does the punishment of someone vicious do anything good to their existence?
Because that punishment is just, it is good. It is just because every such vice originates in the will, for even the vice which by the force of habit and long continuance has become a second nature, had its origin in the will (for we are speaking of natures that have a mental capacity for that enlightenment which discriminates between what is just and what is unjust).

II.2 chapter 1

We will first speak of the common division between angels and between man, how there are only two 'cities' because bad and good wills are separated the same.

We already mentioned that the holy angels and fallen angels are separated by their good or bad will, not by their nature, because God created them.
How is an evil will related to the misery of their state?
Because God is everything, and angels and man alike were created out of nothing, it is easy to see that angels and man cannot have their blessedness from their own nature ('quia ex nihilo creata est'), but must have it from God ('ex illo, a quo creata est'). (As we already stated that the only source of evil is deprivation of the good which is in God.)

But doesn't this make angels and man more wretched than other things because they can lose their blessedness?
Indeed only God cannot lose his blessedness because he has that blessedness in himself; however, angels and man that have their blessedness from God and therefore are changeable, are of a very good nature because they can share in the supreme good from God which is unchangeable. They exceed things which cannot feel anything and from nature cannot share in the highest good from God, also when they can become miserable: nobody would follow the same pattern of reasoning saying another member of the body is better than the eye because it cannot be blind. Even the fact that we call evil a vice proves that it is a good nature that was deprived.

II.1 chapter 10

What is the relation in being between God and the world he created? Is it the case that everything came forth from the One, like the school of Plato says?
Only God is one and therefore unchangeable. From this everything which is good is created, but not being one and therefore changeable.
They are created, not emanated. Because what is begotten from the one good, is one too and identical; these two we call the Father and the Son, and they are together with their Spirit, called the Holy Spirit, which is not identical with the Father nor with the Son, but likewise one and unchangeable, one God.
The trinity of God is distinct (though the same), not a singularity; but inseparable. Other things can be deprived of what they are grouped with; but the trinity in God is what it is with.
Therefore we only call that one, which is divine, because in it quality and substance are one; and because it does not need any quality from outside.
The wisdom with which God created the world is likewise one, but called 'manifold' because it contains many things, all the invisible and unchangeable reasons with which the visible and changeable things were made.

II.1 chapter 4

What does the Bible say about God and the world?
The Bible tells us that God has made the world. The prophet who said that was not a witness of those things, however; but the Wisdom of God, through which everything is made, and who is in the heart of who believes, spoke within, without sound, to the prophets of his works.

We know that there is an alternative for the theory of creation: the theory of eternal repetition of what is in the world, or one could call that eternal creation. How could an unchangeable eternal God make the world at a particular time: how can such a unique (non-repeated) change be possible, if his will never changes (as Epicurus points out)?
First, it is hard to deny that God created the world, because the world is that beautiful, that it cannot exist through something else than God, who has unutterable and invisible greatness, and is unutterable and invisible beauty too.
Second, it is anyway impossible to deny all unique (non-repeated) changes, and say every change is repeated from eternity; because then there never could be any everlasting and complete happiness (but only recurring periods of happiness and unhappiness).
We therefore believe the unchangeable and eternal God did not change his will when making the world.

II.1 chapter 2

How do we know about God?
It is not an easy thing to know God, because he is unchangeable unlike the other creatures. But God speaks though in a manner that even the deaf can hear him: because He speaks by truth to the mind of man. And the mind of man is what we believe part of the image of God in man. However, because the human mind has become weak and powerless by some besotting and inveterate vices, even powerless to improve, it needs faith to clean it. This faith is founded by and in Jesus Christ, mediator between God and man.