Moralia in Job 1294

Neither do adversities cast down the holy man, nor do prosperities corrupt him. The exultation of the Apostles amid scourges, above all of Paul. Heretics court the patronage of secular powers. Contempt of earthly things is the mark of unbroken virtue. — He exults boldly, because he is neither broken by adversities nor lifted up by prosperities. For adversities do not cast down him whom no prosperities corrupt. This horse, therefore, is both strong and under the bridle. Lest he be pressed by adversities, he has the force of strength; lest he be lifted up by prosperities, he has the weight of the one sitting above him. Let the times run their course, but for that reason they are not able to drag the just man, because they cannot lift him up. Those indeed they drag whom they lift; when angry they cast down those whom when soothing they raise on high.

But the man well subject to God knows how to stand amid things that pass away, knows how to fix the step of his mind amid the falls of the fleeting times, knows neither to raise himself to things beneath him nor to tremble at things set against him. But very often, because he knows that he is more profitably exercised by the labours of his own contrition, he grows cheerful in adversities, since, while he suffers constantly for the truth, he rejoices that the merit of his virtue is increased for him. Hence it is that we read the Apostle then to have exulted, when it befell them to endure scourges for Christ, as it is written: They departed rejoicing from the presence of the council, because they were counted worthy to suffer shame for the name of Jesus (Acts 5:41).

Hence Paul, when he had been pressed by hard persecutions in Macedonia, in that very thing by which he intimates that he was afflicted, shows also that he was made joyful, saying: For when we were come into Macedonia, our flesh had no rest (2 Cor. 7:5). As if he plainly said that the spirit had rest, while, through the profit of the soul, the flesh endured the sufferings of persecutions. Against this horse, therefore, swords are prepared by the adversaries of holy Church out of the pain of punishments, arms are prepared out of the patronages of secular powers. For heretics are wont to cover themselves with the defences of the mighty of the world, as with certain arms; all unbelievers are wont to assail the preaching of the faith, having even stirred up the powers of the age.

But the horseman of God exults boldly, and fears not outward torments, because he seeks the inward delight; he dreads not the wrath of the powers of the world, because through ecstasy of mind he tramples down even the desire of this present life itself. Hence it is said through Solomon: Whatsoever shall befall the just man shall not make him sad (Prov. 12:21). Hence again it is written of him: The just, bold as a lion, shall be without terror (Prov. 28:1). At the encounter of beasts the lion therefore does not tremble, because he is not ignorant that he prevails over all. Whence the security of the just man is rightly compared to a lion, because when he sees any whomsoever rise up against him, he returns to the confidence of his own mind;

and he knows that he overcomes all who oppose him, because he loves Him alone whom against his will he in no way loses. For whoever craves outward things, which are taken away even from the unwilling, of his own accord subjects himself to a fear that is foreign to him. But the contempt of earthly desire is unbroken virtue, because the mind is set on high, when by the judgment of its own hope it is lifted up from the lowest things, and is so much the less touched by all who oppose it, the more safely it is fortified, being set among things above. — The just man meets his opponents undaunted. This horse, therefore, not only in no way fears those who come against him, but even advances to meet them. Whence it is well added here: He goeth forth to meet the armed men.

For very often we are left quiet and unshaken, if we take no care to oppose the wicked for the sake of justice. But if the mind has kindled toward the desire of eternal life, if it now looks inwardly upon the true light, if it kindles in itself the flame of holy fervour, then, so far as the place allows, so far as the cause requires, we ought to set ourselves forward for the defence of justice, and to withstand the perverse who break forth to unjust deeds, even when we are not sought by them. For when they strike the justice which we love, in others, they none the less wound us by their blow, even if they seem to reverence us. Since, therefore, the holy man sets himself against the wicked and evildoers even when he is not sought, it is rightly said of the horse of God: He goeth forth to meet the armed men.

Paul's example. — It is pleasing to behold him, roused by the spurs of his rider against the armed foes: how great a fervour had kindled Paul, when at Ephesus the flame of zeal was hurrying him to break in upon the crowds of the theatre. For it is written: They were filled with wrath, and cried out, saying, Great is Diana of the Ephesians; and the city was filled with confusion, and they rushed with one accord into the theatre, having seized Gaius and Aristarchus, Macedonians, companions of Paul (Acts 19:28,29). And soon it is added: But when Paul would have entered in unto the people, the disciples suffered him not. And certain of the chief men of Asia also, who were his friends, sent unto him, beseeching him that he would not give himself into the theatre (Ibid., 30,31).

In which words indeed we recognize with what impetus he would have rushed against the ranks of his opponents, had not his friends and disciples held him with the reins of charity. — Yet danger must sometimes be prudently avoided, if from that danger only a slight fruit would be opened. This Paul taught by his example. — But if we ought to meet our foes, to seek battle of our own accord, to leave ourselves ever behind in the course of our fervour, what is it that this same excellent preacher confesses concerning himself, saying: The governor under Aretas the king kept the city of the Damascenes with a garrison, to apprehend me; and through a window in a basket was I let down by the wall, and so escaped his hands (2 Cor. 11:32,33)?

What is it that this horse now of his own accord attacks the ranks of armed men, and now hides himself, as if fearful, from armed foes, if not this: that it is necessary that in his skilful virtue we should learn both sometimes constantly to seek the battle of our adversaries, and sometimes prudently to decline it? For it is necessary that through everything we do, being placed in the balance of the mind, we weigh on this side the burden, on that the fruit of our labour; and when the burden exceeds the fruit, let each one harmlessly decline the labour, provided he exercise himself in other things, in which the burden of labour is overcome by the gain of fruits. But when, according to the following measure, the measure of labour is either equalled or exceeded by the quantity of fruits, the labour is not declined without grave fault.

Whence the holy preacher, when he saw at Damascus the very obstinate minds of his persecutors, was unwilling to contend against their opposition, because he saw that he could both fail — he whom he knew would profit many — and could be of profit there either to none or to few. He therefore withdrew himself from the contest, and reserved himself, to fight more successfully, for other wars. For virtue was not lacking to the place, but the place was lacking to virtue; and therefore that most valiant soldier sought from the straits of the siege a field of battle. But where he beheld many necks of adversaries to be subjected to their proper King, he feared not to undergo the war even unto death;

as he himself testifies of himself, when he was going to Jerusalem, and the disciples, the passion awaiting him having been foreknown by prophecy, would have hindered him, saying: I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus (Acts 21:13). For neither do I count my life more precious than myself (Ibid., 20:24). He, therefore, who here sought the hostile ranks undaunted, even his own passion being foreknown, taught that there it had been of dispensation, not of fear, that he fled. — We must beware lest we flee rather from fear than from cautious dispensation. — In which matter it is to be considered that he laudably declines certain labours by the judgment of dispensation, who for God's sake bravely endures other greater ones.

For often by men a feeble fear is called cautious dispensation; and they assert that they have prudently declined the onset, when, fleeing basely, they are struck upon the back. Whence it is necessary that, in the cause of God, when the matter of dispensation is at stake, the fear of the heart be weighed with the most subtle balancing, lest through weakness fear steal in, and feign for itself a reason under the appearance of dispensation, lest the fault name itself prudence; and then the mind no longer return to penance, when it calls virtue that which it wickedly perpetrates.

It remains, therefore, that whoever is caught in doubtful matters, when any adversity threatens him, should first fight within himself against dread and precipitation, so that he neither withdraw himself in fearfulness, nor oppose himself precipitately. For he is very rash who always sets himself against adversities, and very timid who always hides himself. — A skilled general neither always brings his army up to the enemy, nor always withdraws it. — But we learn these things better in spiritual wars, if we draw the model of the exercise from bodily wars. For neither is that general wise who always headlong brings his army up against the hostile ranks; nor is that general strong who always withdraws it, avoiding the face of the foe.

For a general ought to know how at one time cautiously to withdraw his army from the hostile onset, at another time to hem in the enemy with encircling wings. This indeed perfect preachers carefully display, when at one time, declining the fury of persecution, they know how to yield wisely but not weakly; and at another time, despising the onset of persecution, they know how to meet it bravely but not precipitately. But because the holy man, when he perceives it fitting, sets his breast against the blows, and, even while dying, beats back the coming darts, it is rightly said: He goeth forth to meet the armed men. Concerning whom it is still well added: