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XIII. The Third Conference of Abbot Chaeremon.
XIII. The Third Conference of Abbot Chaeremon.
On the Protection of God.(1)
Chapter I.
Introduction.
When after a short sleep we returned for morning service and were waiting for the old man, Abbot Germanus was troubled by great scruples because in the previous discussion, the force of which had inspired us with the utmost longing for this chastity which was till now unknown to us, the blessed old man had by the addition of a single sentence broken down the claims of man's exertions, adding that man even though he strive with all his might for a good result, yet cannot become meter of what is good unless he has acquired it simply by the gift of Divine bounty and not by the efforts of his own toil. While then we were puzzling over this question the blessed Chaeremon arrived at the cell, and as he saw that we were whispering together about something, he cut the service of prayers and Psalms shorter than usual, and asked us what was the matter.
Chapter II.
A question why the merit of good deeds may not be ascribed to the exertions of the man who does them,
Then Germanus: As we are almost shut out, so to speak, by the greatness of that splendid virtue, which was described in last night's discussion, from believing in the possibility of it, so, if you will pardon my saying so, it seems to us absurd for the reward of our efforts, i.e., perfect chastity, which is gained by the earnestness of one's own toil, not to be ascribed chiefly to the exertions of the man who makes the effort. For it is foolish, if, when for example, we see a husbandman taking the utmost pains over the cultivation of the ground, we do not ascribe the fruits to his exertions.
Chapter III.
The answer that without God's help not only perfect chastity but all good of every kind cannot be performed.
Chaeremon: By this very instance which you bring forward we can still more clearly prove that the exertions of the worker can do nothing without God's aid. For neither can the husbandman, when he has spent the utmost pains in cultivating the ground, forthwith ascribe the produce of the crops and the rich fruits to his own exertions, as he finds that these are often in vain unless opportune rains and a quiet and calm winter aids them, so that we have often seen fruits already ripe and set and thoroughly matured snatched as it were from the hands of those who were grasping them; and their continuous and earnest efforts were of no use to the workers because they were not under the guidance of the Lord's assistance. As then the Divine goodness does not grant these rich crops to idle husbandmen who do not till their fields by frequent ploughing, so also toil all night long is of no use to the workers unless the mercy of the Lord prospers it. But herein human pride should never try to put itself on a level with the grace of God or to intermingle itself with it, so as to fancy that its own efforts were the cause of Divine bounty, or to boast that a very plentiful crop of fruits was an answer to the merits of its own exertions. For a man should consider and with a most careful scrutiny weigh the fact that he could not by his own strength apply those very efforts which he has earnestly used in his desire for wealth, unless the Lord's protection and pity had given him strength for the performance of all agricultural labours; and that his own will and strength would have been powerless unless Divine compassion had supplied the means for the completion of them, as they sometimes fail either from too much or from too little rain. For when vigour has been granted by the Lord to the oxen, and bodily health and the power to do all the work, and prosperity in undertakings, still a man must pray lest there come to him, as Scripture says, "a heaven of brass and an earth of iron," and "the cankerworm eat what the locust hath left, and the palmerworm eat what the cankerworm hath left, and the mildew destroys what the palmerworm hath left."(2) Nor is it only in this that the efforts of the husbandman in his work need God's help, unless it also averts unlooked for accidents by which, even when the field is rich with the expected fruitful crops, not only is the man deprived of what he has vainly hoped and looked for, but actually loses the abundant fruits which he has already gathered and stored up in the threshing floor or in the barn. From which we clearly infer that the initiative not only of our actions but also of good thoughts comes from God, who inspires us with a good will to begin with, and supplies us with the opportunity of carrying out what we rightly desire: for "every good gift and every perfect gift cometh down from above, from the Father of lights,"(3) who both begins what is good, and continues it and completes it in us, as the Apostle says: "But He who giveth seed to the sower will both provide bread to eat and will multiply your seed and make the fruits of your righteousness to increase."(4) But it is for us, humbly to follow day by day the grace of God which is drawing us, or else if we resist with "a stiff neck," and (to use the words of Scripture) "uncircumcised ears,"(5) we shall deserve to hear the words of Jeremiah: "Shall he that falleth, not rise again? and he that is turned away, shall he not turn again? Why then is this people in Jerusalem turned away with a stubborn revolting? They have stiffened their necks and refused to return."(6)
Chapter IV.
An objection, asking how the Gentiles can be said to have chastity without the grace of God.
Germanus: To this explanation, the excellence of which we cannot hastily disprove, it seems a difficulty that it tends to destroy free will. For as we see that many of the heathen to whom the assistance of Divine grace has certainly not been vouchsafed, are eminent not only in the virtues of frugality and patience, but (which is more remarkable) in that of chastity, how can we think that the freedom of their will is taken captive and that these virtues are granted to them by God's gift, especially as in following after the wisdom of this world, and in their utter ignorance not only of God's grace but even of the existence of the true God, as we have known Him by the course of our reading and the teaching of others-they are said to have gained the most perfect purity of chastity by their own efforts and exertions.
Chapter V.
The answer on the imaginary chastity of the philosophers.
Chaeremon: I am pleased that, though you are fired with the greatest longing to know the truth, yet you bring forward some foolish points, as by your raising these objections the value of the Catholic faith may seem better established, and if I may use the expression, more thoroughly explored. For what wise man would make such contradictory statements as yesterday to maintain that the heavenly purity of chastity Could not possibly even by God's grace be bestowed on any mortals, and now to hold that it was obtained even by the heathen by their own strength? But as you have certainly, as I said, made these objections from the desire of getting at the truth, consider what we hold on these points. First we certainly must not think that the philosophers attained such chastity of soul, as is required of us, on whom it is enjoined that not fornication only, but uncleanness be not so much as named among us. But they had a sort of merikh, i.e., some particle of chastity; viz. continence of the flesh, by which they could restrain their lust from carnal intercourse: but this internal purity of mind and continual purity of body they could not attain, I will not say, in act, but even in thought. Finally Socrates, the most famous of them all, as they themselves esteem him, was not ashamed to profess this of himself. For when one who judged a man's character by his looks (yusiognwmwn) looked at him, and said ommata paid erastou, i.e., "the eyes of a corrupter of boys," and his scholars rushed at him, and brought him to their master and wanted to avenge the insult, it is said that he checked their indignation with these words: pausasqe etairoi eimi gar epekw de, i.e., Stop, my friends, for I am, but I restrain myself. It is then quite clearly shown not only by our assertions but actually by their own admissions that it was only the performance of indecent acts, i.e., the disgrace of intercourse, that was by force of necessity checked by them, and that the desire and delight in this passion was not shut out from their hearts. But with what horror must one bring forward this saying of Diogenes? For a thing which the philosophers of this world were not ashamed to bring forward as something remarkable, cannot be spoken or heard by us without shame: for to one to be punished for the crime of adultery they relate that he said to dwrean pwloumenon qanatw mh agoraze, i.e., you should not buy with your death what is sold for nothing.(7) It is clear then that they did not recognize the virtue of the true chastity which we seek for, and so it is quite certain that our circumcision which is in the spirit cannot be acquired save only by the gift of God, and that it belongs only to those who serve God with full contrition of their spirit.
Chapter VI.
That without the grace of God we cannot make any diligent efforts.
And therefore though in many things, indeed in everything, it can be shown that men always have need of God's help, and that human weakness cannot accomplish anything that has to do with salvation by itself alone, i.e., without the aid of God, yet in nothing is this more clearly shown than in the acquisition and preservation of chastity. For as the discussion on the difficulty of its perfection is put off for so long, let us meanwhile discourse briefly on the instruments of it. Who, I ask, could, however fervent he might be in spirit, relying on his own strength with no praise from men endure the squalor of the desert, and I will not say the daily lack but the supply of dry bread? Who without the Lord's consolation, could put up with the continual thirst for water, or deprive his human eyes of that sweet and delicious morning sleep, and regularly compress his whole time of rest and repose into the limits of four hours? Who would be sufficient without God's grace to give continual attendance to reading and constant earnestness in work, receiving no advantage of present gain? And all these matters, as we cannot desire them continuously without divine inspiration, so in no respect whatever can we perform them without His help. And that we may ensure that these things are not only proved to us by the teaching of experience, but also made still clearer by sure proof and arguments, does not some weakness intervene in the case of many things which we wish usefully to perform, and though the full keenness of our desire and the perfection of our will be not wanting, yet interfere with the wish we have conceived, so that there is no carrying out of our purpose, unless the power to perform it has been granted by the mercy of the Lord, so that, although there are countless swarms of people who are anxious to stick faithfully to the pursuit of virtue, you can scarcely find any who are able to carry it out and endure it, to say nothing of the fact that, even when no weakness at all hinders us, the opportunity for doing everything that we wish does not lie in our own power. For it is not in our power to secure the silence of solitude and severe fasts and undisturbed study even when we could use such opportunities, but by a chapter of accidents we are often very much against our will kept away from the salutary ordinances so that we have to pray to the Lord for opportunities of place or time in which to practise them. And it is clear that the ability for these is not sufficient for us unless there be also granted to us by the Lord an opportunity of doing what we are capable of (as the Apostle also says: "For we wanted to come to you once and again, but Satan hindered us"(8) ), so that sometimes we find for our advantage we are called away from these spiritual exercises in order that while without our own consent the regularity of our routine is broken and we yield something to weakness of the flesh, we may even against our will be brought to a salutary patience. Of which providential arrangement of God the blessed Apostle says something similar: "For which I besought the Lord thrice that it might depart from me. And He said to me: My grace is sufficient for thee: for my strength is made perfect in weakness:" and again: "For we know not what to pray for as we ought."(9)
Chapter VII.
Of the main purpose of God and His daily Providence.
For the purpose of God whereby He made man not to perish but to live for ever, stands immovable. And when His goodness sees in us even the very smallest spark of good will shining forth, which He Himself has struck as it were out of the hard flints of our hearts, He fans and fosters it and nurses it with His breath, as He "willeth all men to be saved and to come to the knowledge of the truth," for as He says, "it is not the will of your Father which is in heaven that one of these little ones should perish," and again it says: "Neither will God have a soul to perish, but recalleth," meaning that he that is cast off should not altogether perish.(10) For He is true, and lieth not when He lays down with an oath: "As I live, saith the Lord God, for I will not the death of a sinner, but that he should turn from his way and live."(11) For if He willeth not that one of His little ones should perish, how can we imagine without grievous blasphemy that He does not generally will all men, but only some instead of all to be saved? Those then who perish, perish against His will, as He testifies against each one of them day by day: "Turn from your evil ways, and why will ye die, O house of Israel?"(12) And again: "How often would I have gathered thy children together as a hen gathereth her chickens under her wings, and ye would not;" and: "Wherefore is this people in Jerusalem turned away with a stubborn revolting? They have hardened their faces and refused to return."(13) The grace of Christ then is at hand every day, which, while it "willeth all men to be saved and to come to the knowledge of the truth," calleth all without any exception, saying: "Come unto Me, all ye that labour and are heavy laden, and I will refresh you."(14) But if He calls not all generally but only some, it follows that not all are heavy laden either with original or actual sin, and that this saying is not a true one: "For all have sinned and come short of the glory of God;" nor can we believe that "death passed on all men."(15) And so far do all who perish, perish against the will of God, that God cannot be said to have made death, as Scripture itself testifies: "For God made not death, neither rejoiceth in the destruction of the living."(16) And hence it comes that for the most part when instead of good things we ask for the opposite, our prayer is either heard but tardily or not at all; and again the Lord vouchsafes to bring upon us even against our will, like some most beneficent physician, for our good what we think is opposed to it, and sometimes He delays and hinders our injurious purposes and deadly attempts from having their horrible effects, and, while we are rushing headlong towards death, draws us back to salvation, and rescues us without our knowing it from the jaws of hell.
Chapter VIII.
Of the grace of God and the freedom of the will.
And this care of His and providence with regard to us the Divine word has finely described by the prophet Hosea under the figure of Jerusalem as an harlot, and inclining with disgraceful eagerness to the worship of idols, where when she says: "I will go after my lovers, who give me my bread, and my water, and my wool, and my flax, and my oil, and my drink;" the Divine consideration replies having regard to her salvation and not to her wishes: "Behold I will hedge up thy way with thorns, and I will stop it up with a wall, and she shall not find her paths. And she shall follow after her lovers, and shall not overtake them: and she shall seek them, and shall not find them, and shall say: I will return to my first husband, because it was better with me then than now."(17) And again our obstinacy, and scorn, with which we in our rebellious spirit disdain Him when He urges us to a salutary return, is described in the following comparison: He says: "And I said thou shalt call Me Father, and shalt not cease to walk after Me. But as a woman that despiseth her lover, so hath the house of Israel despised Me, saith the Lord."(18) Aptly then, as He has compared Jerusalem to an adulteress forsaking her husband, He compares His own love and persevering goodness to a man who is dying of love for a woman. For the goodness and love of God, which He ever shows to mankind,-since it is overcome by no injuries so as to cease from caring for our salvation, or be driven from His first intention, as if vanquished by our iniquities,-could not be more fitly described by any comparison than the case of a man inflamed with most ardent love for a woman, who is consumed by a more burning passion for her, the more he sees that he is slighted and despised by her. The Divine protection then is inseparably present with us, and so great is the kindness of the Creator towards His creatures, that His Providence not only accompanies it, but actually constantly precedes it, as the prophet experienced and plainly confessed, saying: "My God will prevent me with His mercy."(19) And when He sees in us some beginnings of a good will, He at once enlightens it and strengthens it and urges it on towards salvation, increasing that which He Himself implanted or which He sees to have arisen from our own efforts. For He says "Before they cry, I will hear them: While they are still speaking I will hear them;" and again: "As soon as He hears the voice of thy crying, He will answer thee."(20) And in His goodness, not only does He inspire us with holy desires, but actually creates occasions for life and opportunities for good results, and shows to those in error the direction of the way of salvation.
Chapter IX.
Of the power of our good will, and the grace of God.
Whence human reason cannot easily decide how the Lord gives to those that ask, is found by those that seek, and opens to those that knock, and on the other hand is found by those that sought Him not, appears openly among those who asked not for Him, and all the day long stretches forth His hands to an unbelieving and gainsaying people, calls those who resist and stand afar off, draws men against their will to salvation, takes away from those who want to sin the faculty of carrying out their desire, in His goodness stands in the way of those who are rushing into wickedness. But who can easily see how it is that the completion of our salvation is assigned to our own will, of which it is said: "If ye be willing, and hearken unto Me, ye shall eat the good things of the land,"(21) and how it is "not of him that willeth or runneth, but of God that hath mercy?"(22) What too is this, that God "will render to every man according to his works;"(23) and "it is God who worketh in you both to will and to do, of His good pleasure;"(24) and "this is not of yourselves but it is the gift of God: not of works, that no man may boast?"(25) What is this too which is said: "Draw near to the Lord, and He will draw near to you,"(26) and what He says elsewhere: "No man cometh unto Me except the Father who sent Me draw Him?"(27) What is it that we find: "Make straight paths for your feet and direct your ways,"(28) and what is it that we say in our prayers: "Direct my way in Thy sight," and "establish my goings in Thy paths, that my footsteps be not moved?"(29) What is it again that we are admonished: "Make you a new heart and a new spirit,"(30) and what is this which is promised to us: "I will give them one heart and will put a new spirit within them:" and "I will take away the stony heart from their flesh and will give them an heart of flesh that they may walk in Thy statutes and keep My judgments?"(31) What is it that the Lord commands, where He says: "Wash thine heart of iniquity, O Jerusalem, that thou mayest be saved,"(32) and what is it that the prophet asks for from the Lord, when he says "Create in me a clean heart, O God," and again: "Thou shalt wash me, and I shall be whiter than snow?"(33) What is it that is said to us: "Enlighten yourselves with the light of knowledge;"(34) and this which is said of God: "Who teacheth man knowledge;"(35) and: "the Lord enlightens the blind,"(36) or at any rate this, which we say in our prayers with the prophet: "Lighten mine eyes that I sleep not in death,"(37) unless in all these there is a declaration of the grace of God and the freedom of our will, because even of his own motion a man can be led to the quest of virtue, but always stands in need of the help of the Lord? For neither does anyone enjoy good health whenever he will, nor is he at his own will and pleasure set free from disease and sickness. But what good is it to have desired the blessing of health, unless God, who grants us the enjoyments of life itself, grant also vigorous and sound health? But that it may be still clearer that through the excellence of nature which is granted by the goodness of the Creator, sometimes first beginnings of a good will arise, which however cannot attain to the complete performance of what is good unless it is guided by the Lord, the Apostle bears witness and says: "For to will is present with me, but to perform what is good I find not."(38)
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