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Containing a General View of the Subjects Treated in Holy Scripture
Argument—The author divides his work into two parts, one relating to the discovery, the other to the expression, of the true sense of scripture. He shows that to discover the meaning we must attend both to things and to signs, as it is necessary to know what things we ought to teach to the Christian people, and also the signs of these things, that is, where the knowledge of these things is to be sought. In this first book he treats of things, which he divides into three classes,—things to be enjoyed, things to be used, and things which use and enjoy. The only object which ought to be enjoyed is the triune God, who is our highest good and our true happiness. We are prevented by our sins from enjoying God; and that our sins might be taken away, “the word was made flesh,” our Lord suffered, and died, and rose again, and ascended into heaven, taking to himself as his bride the church, in which we receive remission of our sins. And if our sins are remitted and our souls renewed by grace, we may await with hope the resurrection of the body to eternal glory; if not, we shall be raised to everlasting punishment. These matters relating to faith having been expounded, the author goes on to show that all objects, except God, are for use; for, though some of them may be loved, yet our love is not to rest in them, but to have reference to God. And we ourselves are not objects of enjoyment to God; he uses us, but for our own advantage. He then goes on to show that love—the love of God for his own sake and the love of our neighbor for God’s sake—is the fulfillment and the end of all Scripture. After adding a few words about hope, he shows, in conclusion, that faith, hope, and love are graces essentially necessary for him who would understand and explain aright the Holy Scriptures.
Chapter 1.—The Interpretation of Scripture Depends on the Discovery and Enunciation of the Meaning, and is to Be Undertaken in Dependence on God’s Aid.
There are two things on which all interpretation of Scripture depends: the mode of ascertaining the proper meaning, and the mode of making known the meaning when it is ascertained. We shall treat first of the mode of ascertaining, next of the mode of making known, the meaning;—a great and arduous undertaking, and one that, if difficult to carry out, it is, I fear, presumptuous to enter upon. And presumptuous it would undoubtedly be, if I were counting on my own strength; but since my hope of accomplishing the work rests on Him who has already supplied me with many thoughts on this subject, I do not fear but that He will go on to supply what is yet wanting when once I have begun to use what He has already given. For a possession which is not diminished by being shared with others, if it is possessed and not shared, is not yet possessed as it 523 ought to be possessed. The Lord saith “Whosoever hath, to him shall be given.”[1] 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 loaves in the miracle were only five and seven in number before the disciples began to divide them among the hungry people. But when once they began to distribute them, though the wants of so many thousands were satisfied, they filled baskets with the fragments that were left.[1] Now, just as that bread increased in the very act of breaking it, so those thoughts which the Lord has already vouchsafed to me with a view to undertaking this work will, as soon as I begin to impart them to others, be multiplied by His grace, so that, in this very work of distribution in which I have engaged, so far from incurring loss and poverty, I shall be made to rejoice in a marvellous increase of wealth.
Chapter 2.—What a Thing Is, and What A Sign.
All instruction is either about things or about signs; but things are learnt by means of signs. I now use the word “thing” in a strict sense, to signify that which is never employed as a sign of anything else: for example, wood, stone, cattle, and other things of that kind. Not, however, the wood which we read Moses cast into the bitter waters to make them sweet,[1] nor the stone which Jacob used as a pillow,[1] nor the ram which Abraham offered up instead of his son;[1] for these, though they are things, are also signs of other things. There are signs of another kind, those which are never employed except as signs: for example, words. No one uses words except as signs of something else; and hence may be understood what I call signs: those things, to wit, which are used to indicate something else. Accordingly, every sign is also a thing; for what is not a thing is nothing at all. Every thing, however, is not also a sign. And so, in regard to this distinction between things and signs, I shall, when I speak of things, speak in such a way that even if some of them may be used as signs also, that will not interfere with the division of the subject according to which I am to discuss things first and signs afterwards. But we must carefully remember that what we have now to consider about things is what they are in themselves, not what other things they are signs of.
Chapter 3.—Some Things are for Use, Some for Enjoyment.
There are some things, then, which are to be enjoyed, others which are to be used, others still which enjoy and use. Those things which are objects of enjoyment make us happy. Those things which are objects of use assist, and (so to speak) support us in our efforts after happiness, so that we can attain the things that make us happy and rest in them. We ourselves, again, who enjoy and use these things, being placed among both kinds of objects, if we set ourselves to enjoy those which we ought to use, are hindered in our course, and sometimes even led away from it; so that, getting entangled in the love of lower gratifications, we lag behind in, or even altogether turn back from, the pursuit of the real and proper objects of enjoyment.
Chapter 4.—Difference of Use and Enjoyment.
For to enjoy a thing is to rest with satisfaction in it for its own sake. To use, on the other hand, is to employ whatever means are at one’s disposal to obtain what one desires, if it is a proper object of desire; for an unlawful use ought rather to be called an abuse. Suppose, then, we were wanderers in a strange country, and could not live happily away from our fatherland, and that we felt wretched in our wandering, and wishing to put an end to our misery, determined to return home. We find, however, that we must make use of some mode of conveyance, either by land or water, in order to reach that fatherland where our enjoyment is to commence. But the beauty of the country through which we pass, and the very pleasure of the motion, charm our hearts, and turning these things which we ought to use into objects of enjoyment, we become unwilling to hasten the end of our journey; and becoming engrossed in a factitious delight, our thoughts are diverted from that home whose delights would make us truly happy. Such is a picture of our condition in this life of mortality. We have wandered far from God; and if we wish to return to our Father’s home, this world must be used, not enjoyed, that so the invisible things of God may be clearly seen, being understood by the things that are made,[1]—that is, that by means of what is material and temporary we may lay hold upon that which is spiritual and eternal.
The Trinity the True Object of Enjoyment.
524Chapter 5.—The Trinity the True Object of Enjoyment.
5. The true objects of enjoyment, then, are the Father and the Son and the Holy Spirit, who are at the same time the Trinity, one Being, supreme above all, and common to all who enjoy Him, if He is an object, and not rather the cause of all objects, or indeed even if He is the cause of all. For it is not easy to find a name that will suitably express so great excellence, unless it is better to speak in this way: The Trinity, one God, of whom are all things, through whom are all things, in whom are all things.[1] Thus the Father and the Son and the Holy Spirit, and each of these by Himself, is God, and at the same time they are all one God; and each of them by Himself is a complete substance, and yet they are all one substance. The Father is not the Son nor the Holy Spirit; the Son is not the Father nor the Holy Spirit; the Holy Spirit is not the Father nor the Son: but the Father is only Father, the Son is only Son, and the Holy Spirit is only Holy Spirit. To all three belong the same eternity, the same unchangeableness, the same majesty, the same power. In the Father is unity, in the Son equality, in the Holy Spirit the harmony of unity and equality; and these three attributes are all one because of the Father, all equal because of the Son, and all harmonious because of the Holy Spirit.
In What Sense God is Ineffable.
Chapter 6.—In What Sense God is Ineffable.
6. Have I spoken of God, or uttered His praise, in any worthy way? Nay, I feel that I have done nothing more than desire to speak; and if I have said anything, it is not what I desired to say. How do I know this, except from the fact that God is unspeakable? But what I have said, if it had been unspeakable, could not have been spoken. And so God is not even to be called “unspeakable,” because to say even this is to speak of Him. Thus there arises a curious contradiction of words, because if the unspeakable is what cannot be spoken of, it is not unspeakable if it can be called unspeakable. And this opposition of words is rather to be avoided by silence than to be explained away by speech. And yet God, although nothing worthy of His greatness can be said of Him, has condescended to accept the worship of men’s mouths, and has desired us through the medium of our own words to rejoice in His praise. For on this principle it is that He is called Deus (God). For the sound of those two syllables in itself conveys no true knowledge of His nature; but yet all who know the Latin tongue are led, when that sound reaches their ears, to think of a nature supreme in excellence and eternal in existence.
What All Men Understand by the Term God.
Chapter 7.—What All Men Understand by the Term God.
7. For when the one supreme God of gods is thought of, even by those who believe that there are other gods, and who call them by that name, and worship them as gods, their thought takes the form of an endeavor to reach the conception of a nature, than which nothing more excellent or more exalted exists. And since men are moved by different kinds of pleasures, partly by those which pertain to the bodily senses, partly by those which pertain to the intellect and soul, those of them who are in bondage to sense think that either the heavens, or what appears to be most brilliant in the heavens, or the universe itself, is God of gods: or if they try to get beyond the universe, they picture to themselves something of dazzling brightness, and think of it vaguely as infinite, or of the most beautiful form conceivable; or they represent it in the form of the human body, if they think that superior to all others. Or if they think that there is no one God supreme above the rest, but that there are many or even innumerable gods of equal rank, still these too they conceive as possessed of shape and form, according to what each man thinks the pattern of excellence. Those, on the other hand, who endeavor by an effort of the intelligence to reach a conception of God, place Him above all visible and bodily natures, and even above all intelligent and spiritual natures that are subject to change. All, however, strive emulously to exalt the excellence of God: nor could any one be found to believe that any being to whom there exists a superior is God. And so all concur in believing that God is that which excels in dignity all other objects.
God to Be Esteemed Above All Else, Because He is Unchangeable Wisdom.
Chapter 8.—God to Be Esteemed Above All Else, Because He is Unchangeable Wisdom.
8. And since all who think about God think of Him as living, they only can form any conception of Him that is not absurd and unworthy who think of Him as life itself; and, whatever may be the bodily form that has suggested itself to them, recognize that it is by life it lives or does not live, and prefer what is living to what is dead; who understand that the living bodily form itself, however it may outshine all others in splendor, overtop them 525 in size, and excel them in beauty, is quite a distinct thing from the life by which it is quickened; and who look upon the life as incomparably superior in dignity and worth to the mass which is quickened and animated by it. Then, when they go on to look into the nature of the life itself, if they find it mere nutritive life, without sensibility, such as that of plants, they consider it inferior to sentient life, such as that of cattle; and above this, again, they place intelligent life, such as that of men. And, perceiving that even this is subject to change, they are compelled to place above it, again, that unchangeable life which is not at one time foolish, at another time wise, but on the contrary is wisdom itself. For a wise intelligence, that is, one that has attained to wisdom, was, previous to its attaining wisdom, unwise. But wisdom itself never was unwise, and never can become so. And if men never caught sight of this wisdom, they could never with entire confidence prefer a life which is unchangeably wise to one that is subject to change. This will be evident, if we consider that the very rule of truth by which they affirm the unchangeable life to be the more excellent, is itself unchangeable: and they cannot find such a rule, except by going beyond their own nature; for they find nothing in themselves that is not subject to change.
All Acknowledge the Superiority of Unchangeable Wisdom to that Which is Variable.
Chapter 9.—All Acknowledge the Superiority of Unchangeable Wisdom to that Which is Variable.
9. Now, no one is so egregiously silly as to ask, “How do you know that a life of unchangeable wisdom is preferable to one of change?” For that very truth about which he asks, how I know it? is unchangeably fixed in the minds of all men, and presented to their common contemplation. And the man who does not see it is like a blind man in the sun, whom it profits nothing that the splendor of its light, so clear and so near, is poured into his very eye-balls. The man, on the other hand, who sees, but shrinks from this truth, is weak in his mental vision from dwelling long among the shadows of the flesh. And thus men are driven back from their native land by the contrary blasts of evil habits, and pursue lower and less valuable objects in preference to that which they own to be more excellent and more worthy.
To See God, the Soul Must Be Purified.
Chapter 10.—To See God, the Soul Must Be Purified.
10. Wherefore, since it is our duty fully to enjoy the truth which lives unchangeably, and since the triune God takes counsel in this truth for the things which He has made, the soul must be purified that it may have power to perceive that light, and to rest in it when it is perceived. And let us look upon this purification as a kind of journey or voyage to our native land. For it is not by change of place that we can come nearer to Him who is in every place, but by the cultivation of pure desires and virtuous habits.
Wisdom Becoming Incarnate, a Pattern to Us of Purification.
Chapter 11.—Wisdom Becoming Incarnate, a Pattern to Us of Purification.
11. But of this we should have been wholly incapable, had not Wisdom condescended to adapt Himself to our weakness, and to show us a pattern of holy life in the form of our own humanity. Yet, since we when we come to Him do wisely, He when He came to us was considered by proud men to have done very foolishly. And since we when we come to Him become strong, He when He came to us was looked upon as weak. But “the foolishness of God is wiser than men; and the weakness of God is stronger than men.”[1] And thus, though Wisdom was Himself our home, He made Himself also the way by which we should reach our home.
In What Sense the Wisdom of God Came to Us.
Chapter 12.—In What Sense the Wisdom of God Came to Us.
And though He is everywhere present to the inner eye when it is sound and clear, He condescended to make Himself manifest to the outward eye of those whose inward sight is weak and dim. “For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.”[1]
12. Not then in the sense of traversing space, but because He appeared to mortal men in the form of mortal flesh, He is said to have come to us. For He came to a place where He had always been, seeing that “He was in the world, and the world was made by Him.” But, because men, who in their eagerness to enjoy the creature instead of the Creator had grown into the likeness of this world, and are therefore most appropriately named “the world,” did not recognize Him, therefore the evangelist says, “and the world knew Him not.”[1] Thus, in the wisdom of God, the world by wisdom knew not God. Why then did He come, seeing that He was already here, except that it pleased God through the foolishness of preaching to save them that believe?
The Word Was Made Flesh.
526Chapter 13.—The Word Was Made Flesh.
In what way did He come but this, “The Word was made flesh, and dwelt among us”?[1] Just as when we speak, in order that what we have in our minds may enter through the ear into the mind of the hearer, the word which we have in our hearts becomes an outward sound and is called speech; and yet our thought does not lose itself in the sound, but remains complete in itself, and takes the form of speech without being modified in its own nature by the change: so the Divine Word, though suffering no change of nature, yet became flesh, that He might dwell among us.
How the Wisdom of God Healed Man.
Chapter 14.—How the Wisdom of God Healed Man.
13. Moreover, as the use of remedies is the way to health, so this remedy took up sinners to heal and restore them. And just as surgeons, when they bind up wounds, do it not in a slovenly way, but carefully, that there may be a certain degree of neatness in the binding, in addition to its mere usefulness, so our medicine, Wisdom, was by His assumption of humanity adapted to our wounds, curing some of them by their opposites, some of them by their likes. And just as he who ministers to a bodily hurt in some cases applies contraries, as cold to hot, moist to dry, etc., and in other cases applies likes, as a round cloth to a round wound, or an oblong cloth to an oblong wound, and does not fit the same bandage to all limbs, but puts like to like; in the same way the Wisdom of God in healing man has applied Himself to his cure, being Himself healer and medicine both in one. Seeing, then, that man fell through pride, He restored him through humility. We were ensnared by the wisdom of the serpent: we are set free by the foolishness of God. Moreover, just as the former was called wisdom, but was in reality the folly of those who despised God, so the latter is called foolishness, but is true wisdom in those who overcome the devil. We used our immortality so badly as to incur the penalty of death: Christ used His mortality so well as to restore us to life. The disease was brought in through a woman’s corrupted soul: the remedy came through a woman’s virgin body. To the same class of opposite remedies it belongs, that our vices are cured by the example of His virtues. On the other hand, the following are, as it were, bandages made in the same shape as the limbs and wounds to which they are applied: He was born of a woman to deliver us who fell through a woman: He came as a man to save us who are men, as a mortal to save us who are mortals, by death to save us who were dead. And those who can follow out the matter more fully, who are not hurried on by the necessity of carrying out a set undertaking, will find many other points of instruction in considering the remedies, whether opposites or likes, employed in the medicine of Christianity.
Faith is Buttressed by the Resurrection and Ascension of Christ, and is Stimulated by His Coming to Judgment.
Chapter 15.—Faith is Buttressed by the Resurrection and Ascension of Christ, and is Stimulated by His Coming to Judgment.
14. The belief of the resurrection of our Lord from the dead, and of His ascension into heaven, has strengthened our faith by adding a great buttress of hope. For it clearly shows how freely He laid down His life for us when He had it in His power thus to take it up again. With what assurance, then, is the hope of believers animated, when they reflect how great He was who suffered so great things for them while they were still in unbelief! And when men look for Him to come from heaven as the judge of quick and dead, it strikes great terror into the careless, so that they betake themselves to diligent preparation, and learn by holy living to long for His approach, instead of quaking at it on account of their evil deeds. And what tongue can tell, or what imagination can conceive, the reward He will bestow at the last, when we consider that for our comfort in this earthly journey He has given us so freely of His Spirit, that in the adversities of this life we may retain our confidence in, and love for, Him whom as yet we see not; and that He has also given to each gifts suitable for the building up of His Church, that we may do what He points out as right to be done, not only without a murmur, but even with delight?
Christ Purges His Church by Medicinal Afflictions.
Chapter 16.—Christ Purges His Church by Medicinal Afflictions.
15. For the Church is His body, as the apostle’s teaching shows us;[1] and it is even called His spouse.[1] His body, then, which has many members, and all performing different functions, He holds together in the bond of unity and love, which is its true health. Moreover He exercises it in the present time, and purges it with many wholesome afflictions, that when He has transplanted it from this world to the eternal world, He may take it to Himself as His bride, without spot or wrinkle, or any such thing.
Christ, by Forgiving Our Sins, Opened the Way to Our Home.
527Chapter 17.—Christ, by Forgiving Our Sins, Opened the Way to Our Home.
16. Further, when we are on the way, and that not a way that lies through space, but through a change of affections, and one which the guilt of our past sins like a hedge of thorns barred against us, what could He, who was willing to lay Himself down as the way by which we should return, do that would be still gracious and more merciful, except to forgive us all our sins, and by being crucified for us to remove the stern decrees that barred the door against our return?
The Keys Given to the Church.
Chapter 18.—The Keys Given to the Church.
17. He has given, therefore, the keys to His Church, that whatsoever it should bind on earth might be bound in heaven, and whatsoever it should loose on earth might be loosed in heaven;[1] that is to say, that whosoever in the Church should not believe that his sins are remitted, they should not be remitted to him; but that whosoever should believe and should repent, and turn from his sins, should be saved by the same faith and repentance on the ground of which he is received into the bosom of the Church. For he who does not believe that his sins can be pardoned, falls into despair, and becomes worse as if no greater good remained for him than to be evil, when he has ceased to have faith in the results of his own repentance.
Bodily and Spiritual Death and Resurrection.
Chapter 19.—Bodily and Spiritual Death and Resurrection.
18. Furthermore, as there is a kind of death of the soul, which consists in the putting away of former habits and former ways of life, and which comes through repentance, so also the death of the body consists in the dissolution of the former principle of life. And just as the soul, after it has put away and destroyed by repentance its former habits, is created anew after a better pattern, so we must hope and believe that the body, after that death which we all owe as a debt contracted through sin, shall at the resurrection be changed into a better form;—not that flesh and blood shall inherit the kingdom of God (for that is impossible), but that this corruptible shall put on incorruption, and this mortal shall put on immortality.[1] And thus the body, being the source of no uneasiness because it can feel no want, shall be animated by a spirit perfectly pure and happy, and shall enjoy unbroken peace.
The Resurrection to Damnation.
Chapter 20.—The Resurrection to Damnation.
19. Now he whose soul does not die to this world and begin here to be conformed to the truth, falls when the body dies into a more terrible death, and shall revive, not to change his earthly for a heavenly habitation, but to endure the penalty of his sin.
Neither Body Nor Soul Extinguished at Death.
Chapter 21.—Neither Body Nor Soul Extinguished at Death.
And so faith clings to the assurance, and we must believe that it is so in fact, that neither the human soul nor the human body suffers complete extinction, but that the wicked rise again to endure inconceivable punishment, and the good to receive eternal life.
God Alone to Be Enjoyed.
Chapter 22.—God Alone to Be Enjoyed.
20. Among all these things, then, those only are the true objects of enjoyment which we have spoken of as eternal and unchangeable. The rest are for use, that we may be able to arrive at the full enjoyment of the former. We, however, who enjoy and use other things are things ourselves. For a great thing truly is man, made after the image and similitude of God, not as respects the mortal body in which he is clothed, but as respects the rational soul by which he is exalted in honor above the beasts. And so it becomes an important question, whether men ought to enjoy, or to use, themselves, or to do both. For we are commanded to love one another: but it is a question whether man is to be loved by man for his own sake, or for the sake of something else. If it is for his own sake, we enjoy him; if it is for the sake of something else, we use him. It seems to me, then, that he is to be loved for the sake of something else. For if a thing is to be loved for its own sake, then in the enjoyment of it consists a happy life, the hope of which at least, if not yet the reality, is our comfort in the present time. But a curse is pronounced on him who places his hope in man.[1]
21. Neither ought any one to have joy in himself, if you look at the matter clearly, because no one ought to love even himself for his own sake, but for the sake of Him who is the true object of enjoyment. For a man is never in so good a state as when his whole life is a journey towards the unchangeable life, and his affections are entirely fixed upon that. If, however, he loves himself for his own sake, he does not look at himself in relation to God, but turns his mind in upon him 528 self, and so is not occupied with anything that is unchangeable. And thus he does not enjoy himself at his best, because he is better when his mind is fully fixed upon, and his affections wrapped up in, the unchangeable good, than when he turns from that to enjoy even himself. Wherefore if you ought not to love even yourself for your own sake, but for His in whom your love finds its most worthy object, no other man has a right to be angry if you love him too for God’s sake. For this is the law of love that has been laid down by Divine authority: “Thou shall love thy neighbor as thyself;” but, “Thou shall love God with all thy heart, and with all thy soul, and with all thy mind:”[1] so that you are to concentrate all your thoughts, your whole life and your whole intelligence upon Him from whom you derive all that you bring. For when He says, “With all thy heart, and with all thy soul, and with all thy mind,” He means that no part of our life is to be unoccupied, and to afford room, as it were, for the wish to enjoy some other object, but that whatever else may suggest itself to us as an object worthy of love is to be borne into the same channel in which the whole current of our affections flows. Whoever, then, loves his neighbor aright, ought to urge upon him that he too should love God with his whole heart, and soul, and mind. For in this way, loving his neighbor as himself, a man turns the whole current of his love both for himself and his neighbor into the channel of the love of God, which suffers no stream to be drawn off from itself by whose diversion its own volume would be diminished.
Man Needs No Injunction to Love Himself and His Own Body.
Chapter 23.—Man Needs No Injunction to Love Himself and His Own Body.
22. Those things which are objects of use are not all, however, to be loved, but those only which are either united with us in a common relation to God, such as a man or an angel, or are so related to us as to need the goodness of God through our instrumentality, such as the body. For assuredly the martyrs did not love the wickedness of their persecutors, although they used it to attain the favor of God. As, then, there are four kinds of things that are to be loved,—first, that which is above us; second, ourselves; third, that which is on a level with us; fourth, that which is beneath us,—no precepts need be given about the second and fourth of these. For, however far a man may fall away from the truth, he still continues to love himself, and to love his own body. The soul which flies away from the unchangeable Light, the Ruler of all things, does so that it may rule over itself and over its own body; and so it cannot but love both itself and its own body.
23. Morever, it thinks it has attained something very great if it is able to lord it over its companions, that is, other men. For it is inherent in the sinful soul to desire above all things, and to claim as due to itself, that which is properly due to God only. Now such love of itself is more correctly called hate. For it is not just that it should desire what is beneath it to be obedient to it while itself will not obey its own superior; and most justly has it been said, “He who loveth iniquity hateth his own soul.”[1] And accordingly the soul becomes weak, and endures much suffering about the mortal body. For, of course, it must love the body, and be grieved at its corruption; and the immortality and incorruptibility of the body spring out of the health of the soul. Now the health of the soul is to cling steadfastly to the better part, that is, to the unchangeable God. But when it aspires to lord it even over those who are by nature its equals,—that is, its fellow-men,—this is a reach of arrogance utterly intolerable.
No Man Hates His Own Flesh, Not Even Those Who Abuse It.
Chapter 24.—No Man Hates His Own Flesh, Not Even Those Who Abuse It.
24. No man, then, hates himself. On this point, indeed, no question was ever raised by any sect. But neither does any man hate his own body. For the apostle says truly, “No man ever yet hated his own flesh.”[1] And when some people say that they would rather be without a body altogether, they entirely deceive themselves. For it is not their body, but its corruptions and its heaviness, that they hate. And so it is not no body, but an uncorrupted and very light body, that they want. But they think a body of that kind would be no body at all, because they think such a thing as that must be a spirit. And as to the fact that they seem in some sort to scourge their bodies by abstinence and toil, those who do this in the right spirit do it not that they may get rid of their body, but that they may have it in subjection and ready for every needful work. For they strive by a kind of toilsome exercise of the body itself to root out those lusts that are hurtful to the body, that is, those habits and affections of the soul that lead to the enjoyment of unworthy objects. They are not destroying themselves; they are taking care of their health.
25. Those, on the other hand, who do this in a perverse spirit, make war upon their own 529 body as if it were a natural enemy. And in this matter they are led astray by a mistaken interpretation of what they read: “The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other.”[1] For this is said of the carnal habit yet unsubdued, against which the spirit lusteth, not to destroy the body, but to eradicate the lust of the body—i.e., its evil habit—and thus to make it subject to the spirit, which is what the order of nature demands. For as, after the resurrection, the body, having become wholly subject to the spirit, will live in perfect peace to all eternity; even in this life we must make it an object to have the carnal habit changed for the better, so that its inordinate affections may not war against the soul. And until this shall take place, “the flesh lusteth against the spirit, and the spirit against the flesh;” the spirit struggling, not in hatred, but for the mastery, because it desires that what it loves should be subject to the higher principle; and the flesh struggling, not in hatred, but because of the bondage of habit which it has derived from its parent stock, and which has grown in upon it by a law of nature till it has become inveterate. The spirit, then, in subduing the flesh, is working as it were to destroy the ill-founded peace of an evil habit, and to bring about the real peace which springs out of a good habit. Nevertheless, not even those who, led astray by false notions, hate their bodies would be prepared to sacrifice one eye, even supposing they could do so without suffering any pain, and that they had as much sight left in one as they formerly had in two, unless some object was to be attained which would overbalance the loss. This and other indications of the same kind are sufficient to show those who candidly seek the truth how well-founded is the statement of the apostle when he says, “No man ever yet hated his own flesh.” He adds too, “but nourisheth and cherisheth it, even as the Lord the Church.”[1]
A Man May Love Something More Than His Body, But Does Not Therefore Hate His Body.
Chapter 25.—A Man May Love Something More Than His Body, But Does Not Therefore Hate His Body.
26. Man, therefore, ought to be taught the due measure of loving, that is, in what measure he may love himself so as to be of service to himself. For that he does love himself, and does desire to do good to himself, nobody but a fool would doubt. He is to be taught, too, in what measure to love his body, so as to care for it wisely and within due limits. For it is equally manifest that he loves his body also, and desires to keep it safe and sound. And yet a man may have something that he loves better than the safety and soundness of his body. For many have been found voluntarily to suffer both pains and amputations of some of their limbs that they might obtain other objects which they valued more highly. But no one is to be told not to desire the safety and health of his body because there is something he desires more. For the miser, though he loves money, buys bread for himself,—that is, he gives away money that he is very fond of and desires to heap up,—but it is because he values more highly the bodily health which the bread sustains. It is superfluous to argue longer on a point so very plain, but this is just what the error of wicked men often compels us to do.
The Command to Love God and Our Neighbor Includes a Command to Love Ourselves.
Chapter 26.—The Command to Love God and Our Neighbor Includes a Command to Love Ourselves.
27. Seeing, then, that there is no need of a command that every man should love himself and his own body,—seeing, that is, that we love ourselves, and what is beneath us but connected with us, through a law of nature which has never been violated, and which is common to us with the beasts (for even the beasts love themselves and their own bodies),—it only remained necessary to lay injunctions upon us in regard to God above us, and our neighbor beside us. “Thou shalt love,” He says, “the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; and thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.”[1] Thus the end of the commandment is love, and that twofold, the love of God and the love of our neighbor. Now, if you take yourself in your entirety,—that is, soul and body together,—and your neighbor in his entirety, soul and body together (for man is made up of soul and body), you will find that none of the classes of things that are to be loved is overlooked in these two commandments. For though, when the love of God comes first, and the measure of our love for Him is prescribed in such terms that it is evident all other things are to find their centre in Him, nothing seems to be said about our love for ourselves; yet when it is said, “Thou shall love thy neighbor as thyself,” it at once becomes evident that our love for ourselves has not been overlooked.
The Order of Love.
530Chapter 27.—The Order of Love.
28. Now he is a man of just and holy life who forms an unprejudiced estimate of things, and keeps his affections also under strict control, so that he neither loves what he ought not to love, nor fails to love what he ought to love, nor loves that more which ought to be loved less, nor loves that equally which ought to be loved either less or more, nor loves that less or more which ought to be loved equally. No sinner is to be loved as a sinner; and every man is to be loved as a man for God’s sake; but God is to be loved for His own sake. And if God is to be loved more than any man, each man ought to love God more than himself. Likewise we ought to love another man better than our own body, because all things are to be loved in reference to God, and another man can have fellowship with us in the enjoyment of God, whereas our body cannot; for the body only lives through the soul, and it is by the soul that we enjoy God.
How We are to Decide Whom to Aid.
Chapter 28.—How We are to Decide Whom to Aid.
29. Further, all men are to be loved equally. But since you cannot do good to all, you are to pay special regard to those who, by the accidents of time, or place, or circumstance, are brought into closer connection with you. For, suppose that you had a great deal of some commodity, and felt bound to give it away to somebody who had none, and that it could not be given to more than one person; if two persons presented themselves, neither of whom had either from need or relationship a greater claim upon you than the other, you could do nothing fairer than choose by lot to which you would give what could not be given to both. Just so among men: since you cannot consult for the good of them all, you must take the matter as decided for you by a sort of lot, according as each man happens for the time being to be more closely connected with you.
We are to Desire and Endeavor that All Men May Love God.
Chapter 29.—We are to Desire and Endeavor that All Men May Love God.
30. Now of all who can with us enjoy God, we love partly those to whom we render services, partly those who render services to us, partly those who both help us in our need and in turn are helped by us, partly those upon whom we confer no advantage and from whom we look for none. We ought to desire, however, that they should all join with us in loving God, and all the assistance that we either give them or accept from them should tend to that one end. For in the theatres, dens of iniquity though they be, if a man is fond of a particular actor, and enjoys his art as a great or even as the very greatest good, he is fond of all who join with him in admiration of his favorite, not for their own sakes, but for the sake of him whom they admire in common; and the more fervent he is in his admiration, the more he works in every way he can to secure new admirers for him, and the more anxious he becomes to show him to others; and if he find any one comparatively indifferent, he does all he can to excite his interest by urging his favorite’s merits: if, however, he meet with any one who opposes him, he is exceedingly displeased by such a man’s contempt of his favorite, and strives in every way he can to remove it. Now, if this be so, what does it become us to do who live in the fellowship of the love of God, the enjoyment of whom is true happiness of life, to whom all who love Him owe both their own existence and the love they bear Him, concerning whom we have no fear that any one who comes to know Him will be disappointed in Him, and who desires our love, not for any gain to Himself, but that those who love Him may obtain an eternal reward, even Himself whom they love? And hence it is that we love even our enemies. For we do not fear them, seeing they cannot take away from us what we love; but we pity them rather, because the more they hate us the more are they separated from Him whom we love. For if they would turn to Him, they must of necessity love Him as the supreme good, and love us too as partakers with them in so great a blessing.
Whether Angels are to Be Reckoned Our Neighbors.
Chapter 30.—Whether Angels are to Be Reckoned Our Neighbors.
31. There arises further in this connection a question about angels. For they are happy in the enjoyment of Him whom we long to enjoy; and the more we enjoy Him in this life as through a glass darkly, the more easy do we find it to bear our pilgrimage, and the more eagerly do we long for its termination. But it is not irrational to ask whether in those two commandments is included the love of angels also. For that He who commanded us to love our neighbor made no exception, as far as men are concerned, is shown both by our Lord Himself in the Gospel, and by the Apostle Paul. For when the man to whom our Lord delivered those two commandments, and to whom He said that on these hang all the law and the prophets, asked Him, “And who is my neighbor?” He told him of a certain man who, going down from Jerusalem to Jericho, fell among thieves, and was 531 severely wounded by them, and left naked and half dead.[1] And He showed him that nobody was neighbor to this man except him who took pity upon him and came forward to relieve and care for him. And the man who had asked the question admitted the truth of this when he was himself interrogated in turn. To whom our Lord says, “Go and do thou likewise;” teaching us that he is our neighbor whom it is our duty to help in his need, or whom it would be our duty to help if he were in need. Whence it follows, that he whose duty it would be in turn to help us is our neighbor. For the name “neighbor” is a relative one, and no one can be neighbor except to a neighbor. And, again, who does not see that no exception is made of any one as a person to whom the offices of mercy may be denied when our Lord extends the rule even to our enemies? “Love your enemies, do good to them that hate you.”[1]
32. And so also the Apostle Paul teaches when he says: “For this, Thou shall not commit adultery, Thou shall not kill, Thou shall not steal, Thou shalt not bear false witness, Thou shall not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shall love thy neighbor as thyself. Love worketh no ill to his neighbor.”[1] Whoever then supposes that the apostle did not embrace every man in this precept, is compelled to admit, what is at once most absurd and most pernicious, that the apostle thought it no sin, if a man were not a Christian or were an enemy, to commit adultery with his wife, or to kill him, or to covet his goods. And as nobody but a fool would say this, it is clear that every man is to be considered our neighbor, because we are to work no ill to any man.
33. But now, if every one to whom we ought to show, or who ought to show to us, the offices of mercy is by right called a neighbor, it is manifest that the command to love our neighbor embraces the holy angels also, seeing that so great offices of mercy have been performed by them on our behalf, as may easily be shown by turning the attention to many passages of Holy Scripture. And on this ground even God Himself, our Lord, desired to be called our neighbor. For our Lord Jesus Christ points to Himself under the figure of the man who brought aid to him who was lying half dead on the road, wounded and abandoned by the robbers. And the Psalmist says in his prayer, “I behaved myself as though he had been my friend or brother.”[1] But as the Divine nature is of higher excellence than, and far removed above, our nature, the command to love God is distinct from that to love our neighbor. For He shows us pity on account of His own goodness, but we show pity to one another on account of His;—that is, He pities us that we may fully enjoy Himself; we pity one another that we may fully enjoy Him.
God Uses Rather Than Enjoys Us.
Chapter 31.—God Uses Rather Than Enjoys Us.
34. And on this ground, when we say that we enjoy only that which we love for its own sake, and that nothing is a true object of enjoyment except that which makes us happy, and that all other things are for use, there seems still to be something that requires explanation. For God loves us, and Holy Scripture frequently sets before us the love He has towards us. In what way then does He love us? As objects of use or as objects of enjoyment? If He enjoys us, He must be in need of good from us, and no sane man will say that; for all the good we enjoy is either Himself, or what comes from Himself. And no one can be ignorant or in doubt as to the fact that the light stands in no need of the glitter of the things it has itself lit up. The Psalmist says most plainly, “I said to the Lord, Thou art my God, for Thou needest not my goodness.”[1] He does not enjoy us then, but makes use of us. For if He neither enjoys nor uses us, I am at a loss to discover in what way He can love us.
In What Way God Uses Man.
Chapter 32.—In What Way God Uses Man.
35. But neither does He use after our fashion of using. For when we use objects, we do so with a view to the full enjoyment of the goodness of God. God, however, in His use of us, has reference to His own goodness. For it is because He is good we exist; and so far as we truly exist we are good. And, further, because He is also just, we cannot with impunity be evil; and so far as we are evil, so far is our existence less complete. Now He is the first and supreme existence, who is altogether unchangeable, and who could say in the fullest sense of the words, “I AM That I AM,” and “Thou shalt say to them, I AM hath sent me unto you;”[1] so that all other things that exist, both owe their existence entirely to Him, and are good only so far as He has given it to them to be so. That use, then, which God is said to make of us has no reference to His own advantage, but to ours only; and, so far as He is concerned, has reference only to His goodness. 532 When we take pity upon a man and care for him, it is for his advantage we do so; but somehow or other our own advantage follows by a sort of natural consequence, for God does not leave the mercy we show to him who needs it to go without reward. Now this is our highest reward, that we should fully enjoy Him, and that all who enjoy Him should enjoy one another in Him.
In What Way Man Should Be Enjoyed.
Chapter 33.—In What Way Man Should Be Enjoyed.
36. For if we find our happiness complete in one another, we stop short upon the road, and place our hope of happiness in man or angel. Now the proud man and the proud angel arrogate this to themselves, and are glad to have the hope of others fixed upon them. But, on the contrary, the holy man and the holy angel, even when we are weary and anxious to stay with them and rest in them, set themselves to recruit our energies with the provision which they have received of God for us or for themselves; and then urge us thus refreshed to go on our way towards Him, in the enjoyment of whom we find our common happiness. For even the apostle exclaims, “Was Paul crucified for you? or were ye baptized in the name of Paul?”[1] and again: “Neither is he that planteth anything, neither he that watereth; but God that giveth the increase.”[1] And the angel admonisheth the man who is about to worship him, that he should rather worship Him who is his Master, and under whom he himself is a fellow-servant.[1]
37. But when you have joy of a man in God, it is God rather than man that you enjoy. For you enjoy Him by whom you are made happy, and you rejoice to have come to Him in whose presence you place your hope of joy. And accordingly, Paul says to Philemon, “Yea, brother, let me have joy of thee in the Lord.”[1] For if he had not added “in the Lord,” but had only said, “Let me have joy of thee,” he would have implied that he fixed his hope of happiness upon him, although even in the immediate context to “enjoy” is used in the sense of to “use with delight.” For when the thing that we love is near us, it is a matter of course that it should bring delight with it. And if you pass beyond this delight, and make it a means to that which you are permanently to rest in, you are using it, and it is an abuse of language to say that you enjoy it. But if you cling to it, and rest in it, finding your happiness complete in it, then you may be truly and properly said to enjoy it. And this we must never do except in the case of the Blessed Trinity, who is the Supreme and Unchangeable Good.
Christ the First Way to God.
Chapter 34.—Christ the First Way to God.
38. And mark that even when He who is Himself the Truth and the Word, by whom all things were made, had been made flesh that He might dwell among us, the apostle yet says: “Yea, though we have known Christ after the flesh, yet now henceforth know we Him no more.”[1] For Christ, desiring not only to give the possession to those who had completed the journey, but also to be Himself the way to those who were just setting out, determined to take a fleshly body. Whence also that expression, “The Lord created[1] me in the beginning of His way,”[1] that is, that those who wished to come might begin their journey in Him. The apostle, therefore, although still on the way, and following after God who called him to the reward of His heavenly calling, yet forgetting those things which were behind, and pressing on towards those things which were before,[1] had already passed over the beginning of the way, and had now no further need of it; yet by this way all must commence their journey who desire to attain to the truth, and to rest in eternal life. For He says: “I am the way, and the truth, and the life;”[1] that is, by me men come, to me they come, in me they rest. For when we come to Him, we come to the Father also, because through an equal an equal is known; and the Holy Spirit binds, and as it were seals us, so that we are able to rest permanently in the supreme and unchangeable Good. And hence we may learn how essential it is that nothing should detain us on the way, when not even our Lord Himself, so far as He has condescended to be our way, is willing to detain us, but wishes us rather to press on; and, instead of weakly clinging to temporal things, even though these have been put on and worn by Him for our salvation, to pass over them quickly, and to struggle to attain unto Himself, who has freed our nature from the bondage of temporal things, and has set it down at the right hand of His Father.
The Fulfillment and End of Scripture is the Love of God and Our Neighbor.
Chapter 35.—The Fulfillment and End of Scripture is the Love of God and Our Neighbor.
39. Of all, then, that has been said since 533 we entered upon the discussion about things, this is the sum: that we should clearly understand that the fulfillment and the end of the Law, and of all Holy Scripture, is the love of an object which is to be enjoyed, and the love of an object which can enjoy that other in fellowship with ourselves. For there is no need of a command that each man should love himself. The whole temporal dispensation for our salvation, therefore, was framed by the providence of God that we might know this truth and be able to act upon it; and we ought to use that dispensation, not with such love and delight as if it were a good to rest in, but with a transient feeling rather, such as we have towards the road, or carriages, or other things that are merely means. Perhaps some other comparison can be found that will more suitably express the idea that we are to love the things by which we are borne only for the sake of that towards which we are borne.
That Interpretation of Scripture Which Builds Us Up in Love is Not Perniciously Deceptive Nor Mendacious, Even Though It Be Faulty. The Interpreter, However, Should Be Corrected.
Chapter 36.—That Interpretation of Scripture Which Builds Us Up in Love is Not Perniciously Deceptive Nor Mendacious, Even Though It Be Faulty. The Interpreter, However, Should Be Corrected.
40. Whoever, then, thinks that he understands the Holy Scriptures, or any part of them, but puts such an interpretation upon them as does not tend to build up this twofold love of God and our neighbor, does not yet understand them as he ought. If, on the other hand, a man draws a meaning from them that may be used for the building up of love, even though he does not happen upon the precise meaning which the author whom he reads intended to express in that place, his error is not pernicious, and he is wholly clear from the charge of deception. For there is involved in deception the intention to say what is false; and we find plenty of people who intend to deceive, but nobody who wishes to be deceived. Since, then, the man who knows practises deceit, and the ignorant man is practised upon, it is quite clear that in any particular case the man who is deceived is a better man than he who deceives, seeing that it is better to suffer than to commit injustice. Now every man who lies commits an injustice; and if any man thinks that a lie is ever useful, he must think that injustice is sometimes useful. For no liar keeps faith in the matter about which he lies. He wishes, of course, that the man to whom he lies should place confidence in him; and yet he betrays his confidence by lying to him. Now every man who breaks faith is unjust. Either, then, injustice is sometimes useful (which is impossible), or a lie is never useful.
41. Whoever takes another meaning out of Scripture than the writer intended, goes astray, but not through any falsehood in Scripture. Nevertheless, as I was going to say, if his mistaken interpretation tends to build up love, which is the end of the commandment, he goes astray in much the same way as a man who by mistake quits the high road, but yet reaches through the fields the same place to which the road leads. He is to be corrected, however, and to be shown how much better it is not to quit the straight road, lest, if he get into a habit of going astray, he may sometimes take cross roads, or even go in the wrong direction altogether.
Dangers of Mistaken Interpretation.
Chapter 37.—Dangers of Mistaken Interpretation.
For if he takes up rashly a meaning which the author whom he is reading did not intend, he often falls in with other statements which he cannot harmonize with this meaning. And if he admits that these statements are true and certain, then it follows that the meaning he had put upon the former passage cannot be the true one: and so it comes to pass, one can hardly tell how, that, out of love for his own opinion, he begins to feel more angry with Scripture than he is with himself. And if he should once permit that evil to creep in, it will utterly destroy him. “For we walk by faith, not by sight.”[1] Now faith will totter if the authority of Scripture begin to shake. And then, if faith totter, love itself will grow cold. For if a man has fallen from faith, he must necessarily also fall from love; for he cannot love what he does not believe to exist. But if he both believes and loves, then through good works, and through diligent attention to the precepts of morality, he comes to hope also that he shall attain the object of his love. And so these are the three things to which all knowledge and all prophecy are subservient: faith, hope, love.
Love Never Faileth.
Chapter 38.—Love Never Faileth.
42. But sight shall displace faith; and hope shall be swallowed up in that perfect bliss to which we shall come: love, on the other hand, shall wax greater when these others fail. For if we love by faith that which as yet we see not, how much more shall we love it when we begin to see! And if we love by hope that which as yet we have not reached, how much 534 more shall we love it when we reach it! For there is this great difference between things temporal and things eternal, that a temporal object is valued more before we possess it, and begins to prove worthless the moment we attain it, because it does not satisfy the soul, which has its only true and sure resting-place in eternity: an eternal object, on the other hand, is loved with greater ardor when it is in possession than while it is still an object of desire, for no one in his longing for it can set a higher value on it than really belongs to it, so as to think it comparatively worthless when he finds it of less value than he thought; on the contrary, however high the value any man may set upon it when he is on his way to possess it, he will find it, when it comes into his possession, of higher value still.
He Who is Mature in Faith, Hope and Love, Needs Scripture No Longer.
Chapter 39.—He Who is Mature in Faith, Hope and Love, Needs Scripture No Longer.
43. And thus a man who is resting upon faith, hope and love, and who keeps a firm hold upon these, does not need the Scriptures except for the purpose of instructing others. Accordingly, many live without copies of the Scriptures, even in solitude, on the strength of these three graces. So that in their case, I think, the saying is already fulfilled: “Whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.”[1] Yet by means of these instruments (as they may be called), so great an edifice of faith and love has been built up in them, that, holding to what is perfect, they do not seek for what is only in part perfect—of course, I mean, so far as is possible in this life; for, in comparison with the future life, the life of no just and holy man is perfect here. Therefore the apostle says: “Now abideth faith, hope, charity, these three; but the greatest of these is charity:”[1] because, when a man shall have reached the eternal world, while the other two graces will fail, love will remain greater and more assured.
What Manner of Reader Scripture Demands.
Chapter 40.—What Manner of Reader Scripture Demands.
44. And, therefore, if a man fully understands that “the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned,”[1] and is bent upon making all his understanding of Scripture to bear upon these three graces, he may come to the interpretation of these books with an easy mind. For while the apostle says “love,” he adds “out of a pure heart,” to provide against anything being loved but that which is worthy of love. And he joins with this “a good conscience,” in reference to hope; for, if a man has the burthen of a bad conscience, he despairs of ever reaching that which he believes in and loves. And in the third place he says: “and of faith unfeigned.” For if our faith is free from all hypocrisy, then we both abstain from loving what is unworthy of our love, and by living uprightly we are able to indulge the hope that our hope shall not be in vain.
For these reasons I have been anxious to speak about the objects of faith, as far as I thought it necessary for my present purpose; for much has already been said on this subject in other volumes, either by others or by myself. And so let this be the end of the present book. In the next I shall discuss, as far as God shall give me light, the subject of signs.
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