Moralia in Job 1278

17. These burn with charity toward their sons, but not those. — For whomever the grace of charity does not fill, he regards his neighbor as a stranger, even if he himself has begotten him unto God; as indeed all hypocrites are, whose minds, while they always crave outward things, become insensible within; and in all that they do, while they always seek their own, they are softened by no compassion of charity toward the affection of a neighbor. O what tender bowels of mercy Paul bore, when he panted with such heat of love for his sons, saying: 'We live, if you stand fast in the Lord' (1 Thess. 3:8). And, 'God is my witness, how I long for you all in the bowels of Jesus Christ' (Phil. 1:8). To the Romans also he says:

'God is my witness, whom I serve in my spirit in the Gospel of His Son, that without ceasing I make mention of you always in my prayers, beseeching that by some means at length I may have a prosperous journey, by the will of God, to come to you; for I long to see you' (Rom. 1:9-11). To Timothy also he says: 'I give thanks to my God, whom I serve from my forefathers with a pure conscience, that without ceasing I have remembrance of you in my prayers night and day, desiring to see you' (2 Tim. 1:3-4). To the Thessalonians also, showing his love, he says:

'But we, brethren, being bereaved of you for a short time, in presence, not in heart, endeavored the more abundantly to see your face with great desire' (1 Thess. 2:17). He who, though pressed by harsh persecutions, was yet solicitous for the salvation of his sons, added: 'We sent Timothy our brother, and the minister of God in the Gospel of Christ, to strengthen you and to exhort you concerning your faith, that no man should be moved by these tribulations; for yourselves know that we are appointed thereunto' (1 Thess. 3:2-3). To the Ephesians also he says: 'I ask you not to faint at my tribulations for you, which are your glory' (Eph. 3:13). Behold, being placed in tribulation, he exhorts others, and in that which he himself endures, he strengthens others.

For he had not, like the ostrich, forgotten his sons, but he greatly feared lest his disciples, seeing in their preacher so many reproaches of persecutions, should despise the faith in him, against which the countless insults of sufferings might prevail. And therefore he grieved the less in his torments, but rather feared for his sons because of the temptation of his torments. He counted lightly the blows of the body in himself, while he dreaded in his sons the blows of the heart. He himself, by suffering, received the wounds of torments; but by consoling his sons, he healed the wounds of their hearts.

Let us therefore consider of what charity it was, to fear for others amid one's own sufferings; let us consider of what charity it was, to seek the salvation of his sons amid his own losses, and to preserve the state of mind in his neighbors even from his own dejection. 18. Because through concupiscence they are borne toward outward goods, the mind that is not wholly present to itself cannot think of itself. — But hypocrites know not these bowels of charity, because their mind, the more it is dissolved into outward things through the concupiscence of the world, the more it is hardened within by its own lack of affection; and it grows cold within with an insensible torpor, because it is softened without with a damnable love; and it is not able to consider itself, because it studies not at all to think of itself.

For the mind cannot think of itself when it is not wholly present to itself. But it does not suffice to be wholly present to itself, because by however many concupiscences it is seized, by so many is its form scattered away from itself, and it lies dispersed among the lowest things, which, if it would, being gathered together, might rise up to the highest. 19. The wonderful clear-sightedness of the just who are collected within themselves. — Whence the mind of the just, because through the safeguard of discipline it is restrained from the flowing appetite of all visible things, being collected within itself, is made whole inwardly; and it fully beholds what it ought to be toward God or toward its neighbor, because it leaves nothing of itself outside; and the more it is drawn back and restrained from outward things, the more, increased in inmost things, it is set aflame;

and the more it burns, the more it shines for detecting vices. For hence it is that holy men, while they collect themselves within themselves, with a wonderful and penetrating keenness of vision detect even the hidden faults of others. Whence it is well said through the prophet Ezekiel: 'The likeness of a hand being put forth took me by a lock of my head, and the spirit lifted me up between earth and heaven, and brought me into Jerusalem, in a vision of God, near the inner door that looked toward the north, where was set the idol of jealousy, to provoke to emulation' (Ezek. 8:3). For what is the lock of the head but the thoughts of the mind gathered together, so that they do not flow away scattered, but, bound by discipline, remain firm?

Therefore a hand is sent from above, and the prophet is lifted up by a lock of his head, because when our mind collects itself through the safeguard of discipline, the heavenly way draws us upward from the lowest things. And well does he assert himself to be lifted up between earth and heaven, because any holy man, placed in mortal flesh, has not indeed yet fully attained to heavenly things, but already nevertheless leaves the lowest things behind. And he is taught in a vision of God in Jerusalem, because indeed each one who advances through the zeal of charity contemplates what the Church ought to be. Well too is it added: 'Near the inner door that looked toward the north,' because holy men indeed, while they look through the entrance of inward contemplation, discover that more wrong than right is done within the Church;

and they turn their eyes as it were toward the region of the north, that is, to the left of the sun, because against the cold of vices they kindle themselves with the goads of charity. Where too it is rightly added: 'Because there was set the idol of jealousy, to provoke to emulation.' For while they consider that within the holy Church, by some who are faithful in appearance only, robberies and vices are committed, what else do they see in Jerusalem but an idol? Which is called the idol of jealousy, because through it the heavenly jealousy is provoked against us; and it strikes offenders the more severely, the more dearly our Redeemer loves us. 20. The torpor of hypocrites toward heavenly things, their ardor toward earthly things.

— Hypocrites therefore, because they do not collect the thoughts of the mind, are not at all held fast by the lock of the head. And they who know not their own things, when do they detect the faults of those committed to them? They therefore grow torpid toward heavenly things, for which they ought to have burned; and they burn anxiously for earthly things, from which they would laudably have grown torpid. For indeed, the care of their sons being set aside, you may often see them gird themselves against the perils of immense labor, cross seas, resort to lawcourts, importune magistrates, burst into palaces, mingle in the wrangling throngs of peoples, and defend earthly patrimonies with laborious watchfulness. To whom if perchance it be said: 'Why do you do these things, you who have forsaken the world?'

they at once reply that they fear God, and therefore toil with such zeal in defending their patrimonies. Whence well is it still further added concerning the foolish labor of this ostrich: