Part 41 (1/2)
78. And, indeed, it is easy to fall after you have departed from the Word; for the glitter of civil virtues is wonderfully enticing to the mind. Erasmus makes of Socrates almost a perfect Christian, and Augustine has unbounded praise for Marcus Attilius Regulus, because he kept faith with his enemy. Truthfulness indeed is the most beautiful of all virtues, and in this case another high commendation is added in that there was combined with it love of country, which in itself is a peculiar and most praiseworthy virtue.
79. You may find men of renown not famous for truthfulness.
Themistocles, for instance, did not have this virtue though he was a heroic man and did his country great service. That is the reason why Augustine admires Attilius, finding his reason and will to be utterly righteous, that is as far as it is possible for human nature to be.
Where, then, is vice in this case? Where is wickedness? The hero's work surely cannot be censured.
80. First, Regulus knew not G.o.d, and, although his conduct was right, it is still to be seen whether a theologian should not censure his motive. For to his zeal in behalf of his country is added the thirst for glory. He evinces contempt for his life so as to achieve immortal glory among those to live after him. Contemplating, therefore, merely his life's dream, as it were, and the outward mask, it is a most beautiful deed. But before G.o.d it is shameful idolatry; because he claims for himself the glory of his deed. And who would doubt that he had other failings besides this thirst for glory? Attilius cannot claim the great virtues of truthfulness and love of country without tending violently and insanely toward wickedness. For it is wicked for him to rob G.o.d of the glory and to claim it for himself. But human reason cannot recognize this spoliation of the Deity.
81. A distinction must be made between the virtues of the heathen and the virtues of Christians. It is true that in both instances hearts are divinely prompted, but in the former ambition and love of glory afterward defile the divine impulse.
82. If now, an orator should come forth, who would dilate upon the efficient cause, but disguise the ultimate and vicious one, would it not be apparent to every one that with the two most potent causes, the formal (that which gives moral value to an act) and the ultimate one, disguised, an eloquent man could extol such a wretched shadow of a virtue? But a man apt in logic will readily discover the deception; he will observe the absence of the formal cause, namely the right principle, there being no true knowledge of G.o.d nor of the proper att.i.tude toward him. He sees, furthermore, that the final cause is vicious, because the true end and aim, obedience to G.o.d and love of neighbor, is not taken into consideration. But what kind of virtue is that where nearly every cause is lacking except the natural cause, which is a pa.s.sion, an impetus or impulse, by which the soul is moved to show loyalty to an enemy? These impulses, as I said, are found also in the unG.o.dly. If exercised for the good of the country, they become virtues; if for its injury, they become vices. This Aristotle sets forth very skillfully.
83. I refer to these things that students of sacred literature may make special note of this pa.s.sage, which advisedly declares human nature to be corrupt. For those make-believe virtues, found among the heathen, seem to prove the contrary--that some part of nature has remained as it was originally. Hence there is need of careful judgment in order to distinguish in this matter.
84. Moses adds, ”from his youth,” because this evil is concealed during the first period of life and sleeps, as it were. Our early childhood so pa.s.ses that reason and will are dormant and we are carried along by animal impulses, which pa.s.s away like a dream. Hardly have we pa.s.sed our fifth year when we affect idleness, play, unchast.i.ty, and evil l.u.s.t. But we try to escape discipline, we endeavor to get away from obedience, and hate all virtues, especially of a higher order as truth and justice. Then reason awakes out of a deep sleep, as it were, and sees certain kinds of pleasure, but not yet the true ones, and certain kinds of evils, but not yet the most powerful ones, by which it is held captive.
85. Where, then, the understanding has attained to maturity, not only the other vices are found to have grown strong, but there are joined to them now s.e.xual desire and unclean pa.s.sion, gluttony, gambling, strife, rape, murder, theft, and what not? And as the parents had to apply the rod, so now the government must needs use prison and chains in order to restrain man's evil nature.
86. And who does not know the vices of a more advanced age? They march along in unbroken file--love of money, ambition, pride, perfidy, envy, and others. These vices are so much the more harmful as at this age we are more crafty in concealing and masking them. Hence, the sword of government is not sufficient in this respect; there is need of h.e.l.l fire for the punishment of crimes so manifold and great. Justly, then, did Moses say above (ch 6) that the human heart, or the imagination of the heart, is only evil each day--or at all times--and here again, that it is evil from youth.
87. The Latin version, it is true, makes use of a weaker term; yet it says enough by stating that it is inclined toward evil, just as the comic dramatist says that the minds of all men are inclined to turn from labor to l.u.s.t, Ter Andr 1, 1, 51. But those who try to misuse this expression for the purpose of making light of original sin, are shown to be in the wrong by the common experience of mankind; chiefly, however, that of the heathen, or unG.o.dly men. For if spiritual men, who surely enjoy divine help from heaven, can hardly hold their ground against vices and be kept within the bounds of discipline, what can any man do without this help? If divine aid contends against the captivity of the law of the flesh only with fierce struggles (Rom 7, 22-23), how insane is it to dream that, without this divine help, human nature can withstand corruption?
88. Hence reason of itself does not decide upon the right, nor does the will, of itself, strive after the same, as a blind philosophy declares which does not know whence these fearful impulses to sin arise in children, youths, and old men. Therefore it defends them, calls them emotions or pa.s.sions only, and does not call them natural corruption.
89. Furthermore, in n.o.ble men, who check and control these impulses, it calls them virtues; in others who give the reins to their desires, it calls them vices. This is nothing less than ignorance of the fact that human nature is evil. The Scriptures, on the contrary agree with our experience and declare that the human heart is evil from youth.
For we learn by experience that even holy men can scarcely stand firm; yea that even they are often entangled by gross sins, being overwhelmed by such natural corruptions.
90. The term _ne-urim_ denotes the age when man begins to use his reason; this usually occurs in the sixth year. Similarly, the term _ne-arim_ is used to denote boys and youths who need the guidance of parents and teachers up to the age of manhood. It will be profitable for each of us to glance backward to that period of life and consider how willingly we obeyed the commands of our parents and teachers, how diligent we were in studying, how persevering we were, how often our parents punished our sauciness. Who can say for himself that he was not much more pleased to go out for a walk, to play games, and to gossip, than to go to Church in obedience to his parents?
91. Although these impulses can be corrected or bridled to a certain extent by discipline, they cannot be rooted out of the heart altogether, as the traces of these impulses show when we are grown.
There is truth in that unpolished lie: ”The angelic youth becomes satanic in his older years.” G.o.d, indeed, causes some persons to experience emotions which are naturally good; but they are induced by supernatural power. Thus Cyrus was impelled to restore the wors.h.i.+p of G.o.d, and to preserve the Church. But such is not the tendency of human nature. Where G.o.d is present with his Holy Spirit, there only, the imagination of the human heart gives place to the thoughts of G.o.d. G.o.d dwells there through the Word and the Spirit. Of such, Moses does not speak here, but only of those who are without the Holy Spirit; they are wicked, even when at their best.
V. 21e. _Neither will I again smite any more everything living, as I have done._
92. Moses clearly speaks of a general destruction, like that which was caused by the flood. From this it does not follow that G.o.d will also abstain from partial destruction, and that he will take no heed of anybody's sin. There will also be an exception in the case of the last day, when not only all living things will be smitten, but all creation will be destroyed by fire.
V. 22. _While the earth reigneth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease._
93. Following this text, the Jews divide the year into six parts, each comprising two months, a fact which Lyra also records in this connection. But it seems to me that Moses simply speaks of the promise that we need not fear another general flood. During the time of the flood such confusion reigned that there was no season, either of seedtime or harvest, and by reason of the great darkness caused by the clouds and the rain, day could not readily be distinguished from night. We know how heavy clouds obscure the light. How much greater, then, was the darkness when the waters, lying under the clouds like a mirror, reflected the darkness of the clouds into the faces and eyes of the beholders!
94. The meaning, accordingly, is simply that G.o.d here promises Noah the imminent restoration of the earth, so that the fields might again be sowed; that the desolation caused by the flood should be no more; that the seasons might run their course in accordance with regular law: harvest following seedtime, winter following summer, cold following heat in due order.
95. This text should be carefully remembered in view of the common notions concerning the signs before the last day. Then, some declare, there will be eclipses of I know not how many days duration. They say foolishly that for seven years not a single woman will bring forth a child, and the like. But this text declares that neither day nor night, neither summer nor winter, shall cease; therefore these natural changes will go on, and there will never be an eclipse which will rob human eyes of an entire day.
96. Nor is it a phrase devoid of meaning when he says, ”While the earth remaineth,” for he gives us to understand that the days of this earth shall sometime be numbered, and other days, days of heaven, shall follow. As long, therefore, as the days of the earth endure, so long shall the earth abide, and with it the rotation of seasons. But when these days of the earth shall pa.s.s, then all these things shall cease, and there shall follow days of heaven, that is, eternal days.
There shall be one Sabbath after the other, when we shall not be engrossed with bodily labor for the purpose of gaining a livelihood; for we shall be as the angels of G.o.d, Mk 12, 25. Our life will be to know G.o.d, to delight in G.o.d's wisdom and to enjoy the presence of G.o.d.