CONTRA FATUM

"[...]the existence of things created is an effect of the Divine will, but not posterior to it in time. For the case is different from that of men endowed by nature with practical ability, where you may look at capability and execution apart from each other. For example, we say of a man who possesses the art of shipbuilding, that he is always a shipbuilder in respect of his ability to build ships, but that he operates only when he displays his skill in working. It is otherwise with God; for all that we can conceive as in Him is entirely work and action, His will passing over immediately to its object." (Against Eunomius' Second Book, NPNF, p. 273)

"[...]conception is the method by which we discover things that are unknown, going on to further discoveries by means of what adjoins to and follows from our first perception with regard to the thing studied. For when we have formed some idea of what we seek to know, by adapting what follows to the first result of our discoveries we gradually conduct our inquiry to the end of our proposed research. But why enumerate the greater and more splendid results of this faculty? For every one who is not unfriendly to truth can see for himself that all else that Time has discovered for the service and benefit of human life, has been discovered by no other instrumentality than that of conception." (ἐπίνοια, i.e. ἔφοδος εὑρετικὴ τῶν ἀγνοουμένων, διὰ τῶν προσεχῶν τε καὶ ἀκολούθων...τὸ ἐφέξῆς ἐξευρίσκουσα) (Answer to Eunomius' Second Book, NPNF, p. 268)

"How does heaven exist? how earth? how sea? how every single thing? For everywhere men's reasoning, perplexed in the attempt at discovery, falls back upon this syllable "how," as those who cannot walk fall back upon a seat. To speak concisely, everywhere the power of God and His operation are incomprehensible, and incapable of being reduced to rule, easily producing whatever He wills, while concealing from us the minute knowledge of His operation." (On the Baptism of Christ, NPNF, p. 520)

"[...]whosoever searches the whole of Revelation ( θεόπνευστον) will find therein no doctrine of the Divine nature, nor indeed of anything else that has a substantial existence, so that we pass our lives in ignorance of much, being ignorant first of all of ourselves, as men, and then of all things besides. For who is there who has arrived at a comprehension of his own soul?" (Contra E. 2. book, NPNF, p. 261, GNO 106)